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diff --git a/15932.txt b/15932.txt new file mode 100644 index 0000000..e2d3d2f --- /dev/null +++ b/15932.txt @@ -0,0 +1,10621 @@ +The Project Gutenberg EBook of The Literature of the Ancient Egyptians +by E. A. Wallis Budge + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Literature of the Ancient Egyptians + +Author: E. A. Wallis Budge + +Release Date: May 29, 2005 [EBook #15932] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE *** + + + + +Produced by Jonathan Ingram, Peter Barozzi and the Online +Distributed Proofreading Team. + + + + + + + THE + + LITERATURE + + OF THE + + ANCIENT EGYPTIANS + + + BY + + E.A. WALLIS BUDGE, M.A., LITT.D. + + + _Sometime Scholar of Christ's College, Cambridge, and Tyrwhitt_ + _Hebrew Scholar; Keeper of the Department of Egyptian_ + _and Assyrian Antiquities in the British Museum_ + + + 1914 + + + LONDON + J.M. DENT & SONS LIMITED + Aldine House, Bedford Street, W.C. + + + +[Frontispiece: + The Elysian Fields of the Egyptians according to the Papyrus of Ani. + 1. Ani adoring the gods of Sekhet-Aaru. + 2. Ani reaping in the Other World. + 3. Ani ploughing in the Other World. + 4. The abode of the perfect spirits, and the magical boats.] + + + + + PREFACE + + +This little book is intended to serve as an elementary introduction to +the study of Egyptian Literature. Its object is to present a short +series of specimens of Egyptian compositions, which represent all the +great periods of literary activity in Egypt under the Pharaohs, to all +who are interested in the study of the mental development of ancient +nations. It is not addressed to the Egyptological specialist, to whom, +as a matter of course, its contents are well known, and therefore its +pages are not loaded with elaborate notes and copious references. It +represents, I believe, the first attempt made to place before the public +a summary of the principal contents of Egyptian Literature in a handy +and popular form. + +The specimens of native Egyptian Literature printed herein are taken +from tombs, papyri, stelae, and other monuments, and, with few +exceptions, each specimen is complete in itself. Translations of most of +the texts have appeared in learned works written by Egyptologists in +English, French, German, and Italian, but some appear in English for the +first time. In every case I have collated my own translations with the +texts, and, thanks to the accurate editions of texts which have appeared +in recent years, it has been found possible to make many hitherto +difficult passages clear. The translations are as literal as the +difference between the Egyptian and English idioms will permit, but it +has been necessary to insert particles and often to invert the order of +the words in the original works in order to produce a connected meaning +in English. The result of this has been in many cases to break up the +short abrupt sentences in which the Egyptian author delighted, and +which he used frequently with dramatic effect. Extraordinarily concise +phrases have been paraphrased, but the meanings given to several unknown +words often represent guess-work. + +In selecting the texts for translation in this book an attempt has been +made to include compositions that are not only the best of their kind, +but that also illustrate the most important branches of Egyptian +Literature. Among these religious, mythological, and moral works bulk +largely, and in many respects these represent the peculiar bias of the +mind of the ancient Egyptian better than compositions of a purely +historical character. No man was more alive to his own material +interests, but no man has ever valued the things of this world less in +comparison with the salvation of his soul and the preservation of his +physical body. The immediate result of this was a perpetual demand on +his part for information concerning the Other World, and for guidance +during his life in this world. The priests attempted to satisfy his +craving for information by composing the Books of the Dead and the other +funerary works with which we are acquainted, and the popularity of these +works seems to show that they succeeded. From the earliest times the +Egyptians regarded a life of moral excellence upon earth as a necessary +introduction to the life which he hoped to live with the blessed in +heaven. And even in pyramid times he conceived the idea of the existence +of a God Who judged rightly, and Who set "right in the place of wrong." +This fact accounts for the reverence in which he held the Precepts of +Ptah-hetep, Kaqemna, Herutataf, Amenemhat I, Ani, Tuauf, Amen-hetep, and +other sages. To him, as to all Africans, the Other World was a very real +thing, and death and the Last Judgment were common subjects of his daily +thoughts. The great antiquity of this characteristic of the Egyptian is +proved by a passage in a Book of Precepts, which was written by a king +of the ninth or tenth dynasty for his son, who reigned under the name of +Merikara. The royal writer in it reminds his son that the Chiefs [of +Osiris] who judge sinners perform their duty with merciless justice on +the Day of Judgment. It is useless to assume that length of years will +be accepted by them as a plea of justification. With them the lifetime +of a man is only regarded as a moment. After death these Chiefs must be +faced, and the only things that they will consider will be his works. +Life in the Other World is for ever, and only the reckless fool forgets +this fact. The man who has led a life free from lies and deceit shall +live after death like a god. + +The reader who wishes to continue his studies of Egyptian Literature +will find abundant material in the list of works given on pp. 256-8. + + E.A. WALLIS BUDGE. + + BRITISH MUSEUM, +_April_ 17, 1914. + + + + + CONTENTS + +CHAP. PAGE + I. THOTH, THE AUTHOR OF EGYPTIAN LITERATURE. WRITING MATERIALS, + PAPYRUS, INK AND INK-POT, PALETTE, &c. 1 + + II. THE PYRAMID TEXTS: 9 + The Book of Opening the Mouth 13 + The Liturgy of Funerary Offerings 16 + Hymns to the Sky-goddess and Sun-god 18 + The King in Heaven 20 + The Hunting and Slaughter of the Gods by the King 21 + + III. STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE: 25 + Ubaaner and the Wax Crocodile 25 + The Magician Tchatchamankh and the Gold Ornament 27 + Teta, who restored Life to Dead Animals, &c. 29 + Rut-tetet and the Three Sons of Ra 33 + + IV. THE BOOK OF THE DEAD: 37 + Summary of Chapters 42 + Hymns, Litany, and Extracts from the Book of the Dead 44 + The Great Judgment 51 + + V. BOOKS OF THE DEAD OF THE GRAECO-ROMAN PERIOD: 59 + Book of Breathings 59 + Book of Traversing Eternity 61 + The Lamentations of Isis and Nephthys 62 + The Festival Songs of Isis and Nephthys 64 + The Book of Making Splendid the Spirit of Osiris 64 + + VI. THE EGYPTIAN STORY OF THE CREATION 67 + + VII. LEGENDS OF THE GODS: 71 + The Destruction of Mankind 71 + The Legend of Ra and Isis 74 + The Legend of Horus of Behutet 77 + The Legend of Khnemu and the Seven Years' Famine 83 + The Legend of the Wanderings of Isis 87 + The Legend of the Princess of Bekhten 92 + +VIII. HISTORICAL LITERATURE: 98 + Extract from the Palermo Stone 100 + Edict against the Blacks 101 + Inscription of Usertsen III at Semnah 101 + Campaign of Thothmes II in the Sudan 102 + Capture of Megiddo by Thothmes III 103 + The Conquests of Thothmes III summarised by Amen-Ra 106 + Summary of the Reign of Rameses III 110 + The Invasion and Conquest of Egypt by Piankhi 116 + + IX. AUTOBIOGRAPHICAL LITERATURE: 126 + The Autobiography of Una 127 + The Autobiography of Herkhuf 131 + The Autobiography of Ameni Amenemhat 135 + The Autobiography of Thetha 137 + The Autobiography of Amasis, the Naval Officer 140 + The Autobiography of Amasis, surnamed Pen-Nekheb 143 + The Autobiography of Tehuti, the Erpa 145 + The Autobiography of Thaiemhetep 149 + + X. TALES OF TRAVEL AND ADVENTURE: 155 + The Story of Sanehat 155 + The Story of the Educated Peasant Khuenanpu 169 + The Journey of the Priest Unu-Amen into Syria 185 + + XI. FAIRY TALES: 196 + The Tale of the Two Brothers 196 + The Story of the Shipwrecked Traveller 207 + + XII. EGYPTIAN HYMNS TO THE GODS: 214 + Hymn to Amen-Ra 214 + Hymn to Amen 219 + Hymn to the Sun-god 220 + Hymn to Osiris 221 + Hymn to Shu 222 + +XIII. MORAL AND PHILOSOPHICAL LITERATURE: 224 + The Precepts of Ptah-hetep 225 + The Maxims of Ani 228 + The Talk of a Man who was tired of Life with His Soul 231 + The Lament of Khakhepersenb, surnamed Ankhu 235 + The Lament of Apuur 236 + + XIV. EGYPTIAN POETICAL COMPOSITIONS: 241 + The Poem in the Tomb of Antuf 242 + + XV. MISCELLANEOUS LITERATURE: 244 + The Book of Two Ways 244 + The Book "Am Tuat" 244 + The Book of Gates 246 + The Ritual of Embalmment 247 + The Ritual of the Divine Cult 248 + The Book "May My Name Flourish" 250 + The Book of Aapep 250 + The Instructions of Tuauf 250 + Medical Papyri 252 + Magical Papyri 252 + Legal Documents 253 + Historical Romances 254 + Mathematical Papyri 254 + + EDITIONS OF EGYPTIAN TEXTS, TRANSLATIONS, &c. 256 + + INDEX 259 + + + + + ILLUSTRATIONS + + PAGE +THE ELYSIAN FIELDS OF THE EGYPTIANS _Frontispiece_ + +THOTH, THE SCRIBE OF THE GODS 3 + +THOTH AND AMEN-RA SUCCOURING ISIS 5 + +EGYPTIAN WRITING PALETTES _To face_ 6 + +VIGNETTE FROM THE BOOK OF THE DEAD (Chapter XCII) _To face_ 42 + +HER-HERU AND QUEEN NETCHEMET RECITING A HYMN _To face_ 44 + +HER-HERU AND QUEEN NETCHEMET STANDING IN THE + HALL OF OSIRIS _To face_ 52 + +STELE RELATING THE STORY OF THE HEALING OF BENTRESHT 94 + +STELE ON WHICH IS CUT THE SPEECH OF AMEN-RA 107 + +A PAGE FROM THE GREAT HARRIS PAPYRUS _To face_ 110 + +STELE ON WHICH IS CUT THE AUTOBIOGRAPHY OF THAIEMHETEP 150 + +A PAGE OF THE TALE OF THE TWO BROTHERS _To face_ 196 + + + + + THE LITERATURE OF THE ANCIENT EGYPTIANS + + CHAPTER I + + THOTH, THE AUTHOR OF EGYPTIAN LITERATURE. + WRITING MATERIALS, ETC. + + +The Literature of ancient Egypt is the product of a period of about four +thousand years, and it was written in three kinds of writing, which are +called hieroglyphic, hieratic, and demotic. In the first of these the +characters were pictures of objects, in the second the forms of the +characters were made as simple as possible so that they might be written +quickly, and in the third many of them lost their picture form +altogether and became mere symbols. Egyptian writing was believed to +have been invented by the god Tehuti, or Thoth, and as this god was +thought to be a form of the mind and intellect and wisdom of the God who +created the heavens and the earth, the picture characters, or +hieroglyphs as they are called, were held to be holy, or divine, or +sacred. Certain religious texts were thought to possess special virtue +when written in hieroglyphs, and the chapters and sections of books that +were considered to have been composed by Thoth himself were believed to +possess very great power, and to be of the utmost benefit to the dead +when they were written out for them in hieroglyphs, and buried with them +in their coffins. Thoth also invented the science of numbers, and as he +fixed the courses of the sun, moon, and stars, and ordered the seasons, +he was thought to be the first astronomer. He was the lord of wisdom, +and the possessor of all knowledge, both heavenly and earthly, divine +and human; and he was the author of every attempt made by man to draw, +paint, and carve. As the lord and maker of books, and as the skilled +scribe, he was the clerk of the gods, and kept the registers wherein the +deeds of men were written down. The deep knowledge of Thoth enabled him +to find out the truth at all times, and this ability caused the +Egyptians to assign to him the position of Chief Judge of the dead. A +very ancient legend states that Thoth acted in this capacity in the +great trial that took place in heaven when Osiris was accused of certain +crimes by his twin-brother Set, the god of evil. Thoth examined the +evidence, and proved to the gods that the charges made by Set were +untrue, and that Osiris had spoken the truth and that Set was a liar. +For this reason every Egyptian prayed that Thoth might act for him as he +did for Osiris, and that on the day of the Great Judgment Thoth might +preside over the weighing of his heart in the Balance. All the important +religious works in all periods were believed to have been composed +either by himself, or by holy scribes who were inspired by him. They +were believed to be sources of the deepest wisdom, the like of which +existed in no other books in the world. And it is probably to these +books that Egypt owed her fame for learning and wisdom, which spread +throughout all the civilised world. The "Books of Thoth," which late +popular tradition in Egypt declared to be as many as 36,525 in number, +were revered by both natives and foreigners in a way which it is +difficult for us in these days to realise. The scribes who studied and +copied these books were also specially honoured, for it was believed +that the spirit of Thoth, the twice-great and thrice-great god, dwelt in +them. The profession of the scribe was considered to be most honourable, +and its rewards were great, for no rank and no dignity were too high for +the educated scribe. Thoth appears in the papyri and on the monuments as +an ibis-headed man, and his companion is usually a dog-headed ape called +"Asten." In the Hall of the Great Judgment he is seen holding in one +hand a reed with which he is writing on a palette the result of the +weighing of the heart of the dead man in the Balance. The gods accepted +the report of Thoth without question, and rewarded the good soul and +punished the bad according to his statement. From the beginning to the +end of the history of Egypt the position of Thoth as the "righteous +judge," and framer of the laws by which heaven and earth, and men and +gods were governed, remained unchanged. + +[Illustration: Thoth, the Scribe of the Gods.] + +The substances used by the Egyptians for writing upon were very +numerous, but the commonest were stone of various kinds, wood, skin, and +papyrus. The earliest writings were probably traced upon these +substances with some fluid, coloured black or red, which served as ink. +When the Egyptians became acquainted with the use of the metals they +began to cut their writings in stone. The text of one of the oldest +chapters of the Book of the Dead (LXIV) is said in the Rubric to the +chapter to have been "found" cut upon a block of "alabaster of the +south" during the reign of Menkaura, a king of the fourth dynasty, about +3700 B.C. As time went on and men wanted to write long texts or +inscriptions, they made great use of wood as a writing material, partly +on account of the labour and expense of cutting in stone. In the British +Museum many wooden coffins may be seen with their insides covered with +religious texts, which were written with ink as on paper. Sheepskin, or +goatskin, was used as a writing material, but its use was never general; +ancient Egyptian documents written on skin or, as we should say, on +parchment, are very few. At a very early period the Egyptians learned +how to make a sort of paper, which is now universally known by the name +of "papyrus." When they made this discovery cannot be said, but the +hieroglyphic inscriptions of the early dynasties contain the picture of +a roll of papyrus, and the antiquity of the use of papyrus must +therefore be very great. Among the oldest dated examples of inscribed +papyrus may be noted some accounts which were written in the reign of +King Assa (fourth dynasty, 3400 B.C.), and which were found at Sakkarah, +about 20 miles to the south of Cairo. + +Papyrus was made from the papyrus plant that grew and flourished in the +swamps and marshes of Lower Egypt, and in the shallow pools that were +formed by the annual Nile flood. It no longer grows in Egypt, but it is +found in the swamps of the Egyptian Sudan, where it grows sometimes to +a height of 25 feet. The roots and the stem, which is often thicker than +a man's arm, are used as fuel, and the head, which is large and rounded, +is in some districts boiled and eaten as a vegetable. The Egyptian +variety of the papyrus plant was smaller than that found in the Sudan, +and the Egyptians made their paper from it by cutting the inner part of +the stem into thin strips, the width of which depended upon the +thickness of the stem; the length of these varied, of course, with the +length of the stem. To make a sheet of papyrus several of these strips +were laid side by side lengthwise, and several others were laid over +them crosswise. Thus each sheet of papyrus contained two layers, which +were joined together by means of glue and water or gum. Pliny, a Roman +writer, states (Bohn's edition, vol. iii. p. 189) that Nile water, +which, when in a muddy state, has the peculiar qualities of glue, was +used in fastening the two layers of strips together, but traces of gum +have actually been found on papyri. The sheets were next pressed and +then dried in the sun, and when rubbed with a hard polisher in order to +remove roughnesses, were ready for use.[1] By adding sheet to sheet, +rolls of papyrus of almost any length could be made. The longest roll in +the British Museum is 133 feet long by 16-1/2 inches high (Harris +Papyrus, No. 1), and the second in length is a copy of the Book of the +Dead, which is 123 feet long and 18-1/2 inches high; the latter contains +2666 lines of writing arranged in 172 columns. The rolls on which +ordinary compositions were written were much shorter and not so high, +for they are rarely more than 20 feet long, and are only from 8 to 10 +inches in height. + +[Illustration: Thoth and Amen-Ra Succouring Isis in the Papyrus Swamps.] + +The scribe mixed on his palette the paints which he used. This palette +usually consisted of a piece of alabaster, wood, ivory, or slate, from 8 +to 16 inches in length and from 2 to 3-1/2 inches in width; all four +corners were square. At one end of the palette a number of oval or +circular hollows were sunk to hold ink or paint. Down the middle was cut +a groove, square at one end and sloping at the other, in which the +writing reeds were placed. These were kept in position by a piece of +wood glued across the middle of the palette, or by a sliding cover, +which also served to protect the reeds from injury. On the sides of this +groove are often found inscriptions that give the name of the owner of +the palette, and that contain prayers to the gods for funerary +offerings, or invocations to Thoth, the inventor of the art of writing. +The black ink used by the scribes was made of lamp-black or of +finely-powdered charcoal mixed with water, to which a very small +quantity of gum was probably added. Red and yellow paint were made from +mineral earths or ochres, blue paint was made from lapis-lazuli powder, +green paint from sulphate of copper, and white paint from lime-white. +Sometimes the ink was placed in small wide-mouthed pots made of Egyptian +porcelain or alabaster. The scribe rubbed down his colours on a stone +slab with a small stone muller. The writing reed, which served as a pen, +was from 8 to 10 inches long, and from one-sixteenth to one-eighth of an +inch in diameter; the end used in writing was bruised and not cut. In +late times a very much thicker reed was used, and then the end was cut +like a quill or steel pen. Writing reeds of this kind were carried in +boxes of wood and metal specially made for the purpose. Many specimens +of all kinds of Egyptian writing materials are to be seen in the +Egyptian Rooms of the British Museum. + +[Footnote 1: In some parts of Mesopotamia where scribes at the present +day use rough paper made in Russia, each sheet before being written upon +is laid upon a board and polished by means of a glass bottle.] + +[Illustration: Wooden Palette of Rameri, an official of Thothmes IV. +1470 B.C. Wooden Palette of Aahmes I, King of Egypt 1600 B.C.] + +As papyrus was expensive the pupils in the schools attached to the great +temples of Egypt wrote their exercises and copies of standard literary +compositions on slices of white limestone of fine texture, or upon +boards, in the shape of modern slates used in schools, whitened with +lime. The "copies" from which they worked were written by the teacher on +limestone slabs of somewhat larger size. Copies of the texts that masons +cut upon the walls of temples and other monuments were also written on +slabs of this kind, and when figures of kings or gods were to be +sculptured on the walls their proportions were indicated by +perpendicular and horizontal lines drawn to scale. Portions of broken +earthen-ware pots were also used for practising writing upon, and in the +Ptolemaic and Roman Periods lists of goods, and business letters, and +the receipts given by the tax-gatherers, were written upon potsherds. In +still later times, when skin or parchment was as expensive as papyrus, +the Copts, or Egyptian Christians, used slices of limestone and +potsherds for drafts of portions of the Scriptures and letters in much +the same way as did their ancestors. + +A roll of papyrus when not in use was kept in shape by a string or piece +of papyrus cord, which was tied in a bow; sometimes, especially in the +case of legal documents, a clay seal bearing the owner's name was +stamped on the cord. Valuable rolls were kept in wooden cases or "book +boxes," which were deposited in a chamber or "house" set apart for the +purpose, which was commonly called the "house of books," _i.e._ the +library. Having now described the principal writing materials used by +the ancient Egyptians, we may pass on to consider briefly the various +classes of Egyptian Literature that have come down to us. + + + + + CHAPTER II + + THE PYRAMID TEXTS + + +"Pyramid Texts" is the name now commonly given to the long hieroglyphic +inscriptions that are cut upon the walls of the chambers and corridors +of five pyramids at Sakkarah. The oldest of them was built for Unas, a +king of the fifth dynasty, and the four others were built for Teta, Pepi +I, Merenra, and Pepi II, kings of the sixth dynasty. According to the +calculation of Dr. Brugsch, they were all built between 3300 and 3150 +B.C., but more recent theories assign them to a period about 700 years +later. These Texts represent the oldest religious literature known to +us, for they contain beliefs, dogmas, and ideas that must be thousands +of years older than the period of the sixth dynasty when the bulk of +them was drafted for the use of the masons who cut them inside the +pyramids. It is probable that certain sections of them were composed by +the priests for the benefit of the dead in very primitive times in +Egypt, when the art of writing was unknown, and that they were repeated +each time a king died. They were first learned by heart by the funerary +priests, and then handed on from mouth to mouth, generation after +generation, and at length after the Egyptians had learned to write, and +there was danger of their being forgotten, they were committed to +writing. And just as these certain sections were absorbed into the great +body of Pyramid Texts of the sixth dynasty, so portions of the Texts of +the sixth dynasty were incorporated into the great Theban Book of the +Dead, and they appear in papyri that were written more than 2000 years +later. The Pyramid Texts supply us with much information concerning the +religious beliefs of the primitive Egyptians, and also with many +isolated facts of history that are to be found nowhere else, but of the +meaning of a very large number of passages we must always remain +ignorant, because they describe states of civilisation, and conditions +of life and climate, of which no modern person can form any true +conception. Besides this the meanings of many words are unknown, the +spelling is strange and often inexplicable, the construction of the +sentence is frequently unlike anything known in later texts, and the +ideas that they express are wholly foreign to the minds of students of +to-day, who are in every way aliens to the primitive Egyptian African +whose beliefs these words represent. The pyramids at Sakkarah in which +the Pyramid Texts are found were discovered by the Frenchman, Mariette, +in 1880. Paper casts of the inscriptions, which are deeply cut in the +walls and painted green, were made for Professor Maspero, the Director +of the Service of Antiquities in Egypt, and from these he printed an +edition in hieroglyphic type of all five texts, and added a French +translation of the greater part of them. Professor Maspero correctly +recognised the true character of these old-world documents, and his +translation displayed an unrivalled insight into the true meaning of +many sections of them. The discovery and study of other texts and the +labours of recent workers have cleared up passages that offered +difficulties to him, but his work will remain for a very long time the +base of all investigations. + +The Pyramid Texts, and the older texts quoted or embodied in them, were +written, like every religious funerary work in Egypt, for the benefit of +the king, that is to say, to effect his glorious resurrection and to +secure for him happiness in the Other World, and life everlasting. They +were intended to make him become a king in the Other World as he had +been a king upon earth; in other words, he was to reign over the gods, +and to have control of all the powers of heaven, and to have the power +to command the spirits and souls of the righteous, as his ancestors the +kings of Egypt had ruled their bodies when they lived on earth. The +Egyptians found that their king, who was an incarnation of the "Great +God," died like other men, and they feared that, even if they succeeded +in effecting his resurrection by means of the Pyramid Texts, he might +die a second time in the Other World. They spared no effort and left no +means untried to make him not only a "living soul" in the Tuat, or Other +World, but to keep him alive there. The object of every prayer, every +spell, every hymn, and every incantation contained in these Texts, was +to preserve the king's life. This might be done in many ways. In the +first place it was necessary to provide a daily supply of offerings, +which were offered up in the funerary temple that was attached to every +pyramid. The carefully selected and duly appointed priest offered these +one by one, and as he presented each to the spirit of the king he +uttered a formula that was believed to convert the material food into a +substance possessing a spiritual character and fit to form the food of +the _ka_, or "double," or "vital power," of the dead king. The offerings +assisted in renewing his life, and any failure to perform this service +was counted a sin against the dead king's spirit. It was also necessary +to perform another set of ceremonies, the object of which was to "open +the mouth" of the dead king, _i.e._ to restore to him the power to +breathe, think, speak, taste, smell, and walk. At the performance of +these ceremonies it was all-important to present articles of food, +wearing apparel, scents and unguents, and, in short, every object that +the king was likely to require in the Other World. The spirits of all +these objects passed into the Other World ready for use by the spirit of +the king. It follows as a matter of course that the king in the Other +World needed a retinue, and a bodyguard, and a host of servants, just as +he needed slaves upon earth. In primitive times a large number of +slaves, both male and female, were slain when a king died, and their +bodies were buried in his tomb, whilst their spirits passed into the +Other World to serve the spirit of the king, just as their bodies had +served his body upon earth. As the king had enemies in this world, so it +was thought he would have enemies in the Other World, and men feared +that he would be attacked or molested by evilly-disposed gods and +spirits, and by deadly animals and serpents, and other noxious reptiles. +To ward off the attacks of these from his tomb, and his mummified body, +and his spirit, the priest composed spells of various kinds, and the +utterance of such, in a proper manner, was believed to render him immune +from the attacks of foes of all kinds. Very often such spells took the +form of prayers. Many of the spells were exceedingly ancient, even in +the Pyramid Period; they were, in fact, so old that they were +unintelligible to the scribes of the day. They date from the time when +the Egyptians believed more in magic than religion; it is possible that +when they were composed, religion, in our sense of the word, was still +undeveloped among the Egyptians. + +When the Pyramid Texts were written men believed that the welfare of +souls and spirits in the Other World could be secured by the prayers of +the living. Hence we find in them numerous prayers for the dead, and +hymns addressed to the gods on their behalf, and extracts from many +kinds of ancient religious books. When these were recited, and offerings +made both to the gods and to the dead, it was confidently believed that +the souls of the dead received special consideration and help from the +gods, and from all the good spirits who formed their train. These +prayers are very important from many points of view, but specially so +from the fact that they prove that the Egyptians who lived under the +sixth dynasty attached more importance to them than to magical spells +and incantations. In other words, the Egyptians had begun to reject +their belief in the efficacy of magic, and to develop a belief of a more +spiritual character. There were many reasons for this development, but +the most important was the extraordinary growth of the influence of the +religion of Osiris, which had before the close of the period of the +sixth dynasty spread all over Egypt. This religion promised to all who +followed it, high or low, rich or poor, a life in the world beyond the +grave, after a resurrection that was made certain to them through the +sufferings, death, and resurrection of Osiris, who was the incarnation +of the great primeval god who created the heavens and the earth. A few +extracts illustrating the general contents of the Pyramid Texts may now +be given. + +I. Mention has already been made of the "opening of the mouth" of the +dead king: under the earliest dynasties this ceremony was performed on a +statue of the king. Water was sprinkled before it, and incense was +burnt, and the statue was anointed with seven kinds of unguents, and its +eyes smeared with eye paint. After the statue had been washed and +dressed a meal of sepulchral offerings was set before it. The essential +ceremony consisted in applying to the lips of the statue a curiously +shaped instrument called the PESH KEF, with which the bandages that +covered the mouth of the dead king in his tomb were supposed to be cut +and the mouth set free to open. In later times the Liturgy of Opening +the Mouth was greatly enlarged and was called the Book of Opening the +Mouth. The ceremonies were performed by the Kher-heb priest, the son of +the deceased, and the priests and ministrants called Sameref, Sem, Smer, +Am-as, Am-khent, and the assistants called Mesentiu. First of all +incense was burnt, and the priest said, "Thou art pure," four times. +Water was then sprinkled over the statue and the priest said, "Thou art +pure. Thou art pure. Thy purifications are the purifications of +Horus,[1] and the purifications of Horus are thy purifications." This +formula was repeated three times, once with the name of Set,[2] once +with the name of Thoth,[3] and once with the name of Sep. The priest +then said, "Thou hast received thy head, and thy bones have been brought +unto thee before Keb."[4] During the performance of the next five +ceremonies, in which incense of various kinds was offered, the priest +said: "Thou art pure (four times). That which is in the two eyes of +Horus hath been presented unto thee with the two vases of Thoth, and +they purify thee so that there may not exist in thee the power of +destruction that belongeth unto thee. Thou art pure. Thou art pure. Pure +is the _seman_ incense that openeth thy mouth. Taste the taste thereof +in the divine dwelling. _Seman_ incense is the emission of Horus; it +stablisheth the heart of Horus-Set, it purifieth the gods who are in the +following of Horus. Thou art censed with natron. Thou art established +among the gods thy brethren. Thy mouth is like that of a sucking calf on +the day of its birth. Thou art censed. Thou art censed. Thou art pure. +Thou art pure. Thou art established among thy brethren the gods. Thy +head is censed. Thy mouth is censed. Thy bones are purified. [Decay] +that is inherent in thee shall not touch thee. I have given thee the Eye +of Horus,[5] and thy face is filled therewith. Thou art shrouded in +incense (say twice)."[6] + +[Footnote 1: A form of the Sun-god.] + +[Footnote 2: Originally a benevolent god: later the great god of evil.] + +[Footnote 3: The scribe of the gods, lord of wisdom: see pp. 1,2.] + +[Footnote 4: The Earth-god.] + +[Footnote 5: Horus gave his eye to Osiris, and thereby restored life to +him.] + +[Footnote 6: Repetitions are omitted.] + +The next ceremony, the ninth, represented the re-birth of the king, who +was personified by a priest. The priest, wrapped in the skin of a bull, +lay on a small bed and feigned death. When the chief priest had said, "O +my father," four times, the priest representing the king came forth from +the bull's skin, and sat up; this act symbolized the resurrection of the +king in the form of a spirit-body (_sahu_). The chief priest then +asserted that the king was alive, and that he should never be removed, +and that he was similar in every way to Horus. The priest personifying +the king then put on a special garment, and taking a staff or sceptre in +his hand, said, "I love my father and his transformation. I have made my +father, I have made a statue of him, a large statue. Horus loveth those +who love him." He then pressed the lips of the statue, and said, "I have +come to embrace thee. I am thy son. I am Horus. I have pressed for thee +thy mouth.... I am thy beloved son." The words then said by the chief +priest, "I have delivered this mine eye from his mouth, I have cut off +his leg," mean that the king was delivered from the jaws of death, and +that a grievous wound had been inflicted on the god of death, _i.e._ +Set. + +Whilst these ceremonies were being performed the animals brought to be +sacrificed were slain. Chief of these were two bulls, gazelle, geese, +&c., and their slaughter typified the conquest and death of the enemies +of the dead king. The heart and a fore-leg of each bull were presented +to the statue of the king, and the priest said: "Hail, Osiris! I have +come to embrace thee. I am Horus. I have pressed for thee thy mouth. I +am thy beloved Son. I have opened thy mouth. Thy mouth hath been made +firm. I have made thy mouth and thy teeth to be in their proper places. +Hail, Osiris![1] I have opened thy mouth with the Eye of Horus." Then +taking two instruments made of metal the priest went through the motion +of cutting open the mouth and eyes of the statue, and said: "I have +opened thy mouth. I have opened thy two eyes. I have opened thy mouth +with the instrument of Anpu.[2] I have opened thy mouth with the Meskha +instrument wherewith the mouth of the gods was opened. Horus openeth the +mouth and eyes of the Osiris. Horus openeth the mouth of the Osiris even +as he opened the mouth of his father. As he opened the mouth of the god +Osiris so shall he open the mouth of my father with the iron that cometh +forth from Set, with the Meskha instrument of iron wherewith he opened +the mouth of the gods shall the mouth of the Osiris be opened. And the +Osiris shall walk and shall talk, and his body shall be with the Great +Company of the Gods who dwell in the Great House of the Aged One (_i.e._ +the Sun-god) who dwelleth in Anu.[3] And he shall take possession of the +Urrt Crown therein before Horus, the Lord of mankind. Hail, Osiris! +Horus hath opened thy mouth and thine eyes with the instruments Sebur +and An, wherewith the mouths of the gods of the South were opened.... +All the gods bring words of power. They recite them for thee. They make +thee to live by them. Thou becomest the possessor of twofold strength. +Thou makest the passes that give thee the fluid of life, and their life +fluid is about thee. Thou art protected, and thou shalt not die. Thou +shalt change thy form [at pleasure] among the Doubles[4] of the gods. +Thou shalt rise up as a king of the South. Thou shalt rise up as a king +of the North. Thou art endowed with strength like all the gods and their +Doubles. Shu[5] hath equipped thee. He hath exalted thee to the height +of heaven. He hath made thee to be a wonder. He hath endowed thee with +strength." + +[Footnote 1: It was assumed that the king after death became a being +with the nature of Osiris, and he was therefore addressed as "Osiris."] + +[Footnote 2: Or Anubis, a very ancient god who presided over embalming; +he appears in the form of a man with the head of a dog or jackal.] + +[Footnote 3: The On of the Bible, the Heliopolis of the Greeks. This +city lay a few miles to the east of the modern city of Cairo.] + +[Footnote 4: Every living thing possessed a KA or "double," which was +the vital power of the heart and could live after the death of the +body.] + +[Footnote 5: The Air-god, the son of Keb and Nut.] + +The ceremonies that followed concerned the dressing of the statue of the +king and his food. Various kinds of bandlets and a collar were +presented, and the gift of each endowed the king in the Other World with +special qualities. The words recited by the priest as he offered these +and other gifts were highly symbolic, and were believed to possess great +power, for they brought the Double of the king back to this earth to +live in the statue, and each time they were repeated they renewed the +life of the king in the Other World. + + +II. The _Liturgy of Funerary Offerings_ was another all-important work. +The oldest form of it, which is found in the Pyramid Texts, proves that +even under the earliest dynasties the belief in the efficacy of +sacrifices and offerings was an essential of the Egyptian religion. The +opening ceremonies had for their object the purification of the deceased +by means of sprinkling with water in which salt, natron, and other +cleansing substances had been dissolved, and burning of incense. Then +followed the presentation of about one hundred and fifty offerings of +food of all kinds, fruit, flowers, vegetables, various kinds of wine, +seven kinds of precious ointments, wearing apparel of the kind suitable +for a king, &c. As each object was presented to the spirit of the king, +which was present in his statue in the Tuat Chamber of the tomb, the +priest recited a form of words, which had the effect of transmuting the +substance of the object into something which, when used or absorbed by +the king's spirit, renewed the king's life and maintained his existence +in the Other World. Every object was called the "Eye of Horus," in +allusion to its life-giving qualities. The following extracts illustrate +the Liturgy of Funerary Offerings: + +32. This libation is for thee, Osiris, this libation is for thee, +Unas.[1] (_Here offer cold water of the North._) It cometh forth before +thy son, cometh forth before Horus. I have come, I have brought unto +thee the Eye of Horus, that thy heart may be refreshed thereby. I have +brought it and have set it under thy sandals, and I present unto thee +that which flowed forth from thee. There shall be no stoppage to thy +heart whilst it is with thee, and the offerings that appear at the +command[2] shall appear at thy word of command. (_Recite four times._) + +[Footnote 1: The king who is identified with Osiris.] + +[Footnote 2: The deceased who possessed the words of power uttered in +the tomb the names of the offerings he required, and the offerings +appeared forthwith.] + +37. Thou hast taken possession of the two Eyes of Horus, the White and +the Black, and when they are in thy face they illumine it. (_Here offer +two jugs of wine, one white, one black._) + +38. Day hath made an offering unto thee in the sky. The South and the +North have given offerings unto thee. Night hath made an offering unto +thee. The South and the North have made an offering unto thee. An +offering is brought unto thee, look upon it; an offering, hear it. There +is an offering before thee, there is an offering behind thee, there is +an offering with thee. (_Here offer a cake for the journey._) + +41. Osiris Unas, the white teeth of Horus are presented unto thee so +that they may fill thy mouth. (_Here offer five bunches of onions._) + +47. O Ra, the worship that is paid to thee, the worship of every kind, +shall be paid [also] to Unas. Everything that is offered to thy body +shall be offered to the Double of Unas also, and everything that is +offered to his body shall be thine. (_Here offer the table of holy +offerings._) + +61. O ye oils, ye oils, which are on the forehead of Horus, set ye +yourselves on the forehead of Unas, and make him to smell sweet through +you. (_Here offer oil of cedar of the finest quality._) + +62. Make ye him to be a spirit-soul (_khu_) through possession of you, +and grant ye him to have the mastery over his body, let his eyes be +opened, and let all the spirit-souls see him, and let them hear his +name. Behold, Osiris Unas, the Eye of Horus hath been brought unto thee, +for it hath been seized for thee that it may be before thee. (_Here +offer the finest Thehenu oil._) + + +III. As specimens of the hymns in the Pyramid Texts may be quoted the +following: the first is a hymn to Nut, the Sky-goddess, and the second +is a hymn to Ra, the Sun-god. + +[O] Nut, thou hast extended thyself over thy son the Osiris Pepi, +Thou hast snatched him out of the hand of Set; join him to thyself, Nut. +Thou comest, snatch thy son; behold, thou comest, form this great + one [like] unto thyself. +[O] Nut, cast thyself upon thy son the Osiris Pepi. +[O] Nut, cast thyself upon thy son the Osiris Pepi. +Form thou him, O Great Fashioner; this great one is among thy children. +Form thou him, O Great Fashioner; this great one is among thy children. +Keb [was to] Nut. Thou didst become a spirit. +Thou wast a mighty goddess in the womb of thy mother Tefnut + when thou wast not born. +Form thou Pepi with life and well-being; he shall not die. +Strong was thy heart, +Thou didst leap in the womb of thy mother in thy name of "Nut." +[O] perfect daughter, mighty one in thy mother, who art crowned + like a king of the North, +Make this Pepi a spirit-soul in thee, let him not die. +[O] Great Lady, who didst come into being in the sky, who art mighty. +Who dost make happy, and dost fill every place (or being), with thy + beauty, +The whole earth is under thee, thou hast taken possession of it. +Thou hast encompassed the earth, everything is in thy two hands, +Grant thou that this Pepi may be in thee like an imperishable star. +Thou hast associated with Keb in thy name of "Pet" (_i.e._ Sky). +Thou hast united the earth in every place. +[O] mistress over the earth, thou art above thy father Shu, thou hast + the mastery over him. +He hath loved thee so much that he setteth himself under thee in + everything. +Thou hast taken possession of every god for thyself with his boat (?). +Thou hast made them shine like lamps, +Assuredly they shall not cease from thee like the stars. +Let not this Pepi depart from thee in thy name of "Hert" (ll. 61-64). + + +The Hymn to the Sun-god is as follows: + +Hail to thee, Tem! Hail to thee, Kheprer, who created himself. +Thou art the High, in this thy name of "Height." +Thou camest into being in this thy name of "Kheprer." +Hail to thee, Eye of Horus,[1] which he furnisheth with his hands + completely. +He permitteth not thee to be obedient to those of the West; +He permitteth not thee to be obedient to those of the East; +He permitteth not thee to be obedient to those of the South; +He permitteth not thee to be obedient to those of the North; +He permitteth not thee to be obedient to those who are in the earth; +[For] thou art obedient to Horus. +He it is who hath furnished thee, he it is who hath builded thee, + he it is who hath made thee to be dwelt in. +Thou doest for him whatsoever he saith unto thee, in every place + whither he goeth. +Thou liftest up to him the water-fowl that are in thee. +Thou liftest up to him the water-fowl that are about to be in thee. +Thou liftest up to him every tree that is in thee. +Thou liftest up to him every tree that is about to be in thee. +Thou liftest up to him the cakes and ale that are in thee. +Thou liftest up to him the cakes and ale that are about to be in thee. +Thou liftest up to him the gifts that are in thee. +Thou liftest up to him the gifts that are about to be in thee. +Thou liftest up to him everything that is in thee. +Thou liftest up to him everything that is about to be in thee. +Thou takest them to him in every place wherein it pleaseth him to be. +The doors upon thee stand fast [shut] like the god Anmutef,[2] +They open not to those who are in the West; +They open not to those who are in the East; +They open not to those who are in the North; +They open not to those who are in the South; +They open not to those who are in the middle of the earth; +But they open to Horus. + +He it was who made them, he it was who made them stand [firm], he it was +who delivered them from every evil attack which the god Set made upon +them. He it was who made thee to be a settled country in this thy name +of "Kerkut." He it was who passed bowing after thee in thy name of +"Nut." He it was who delivered thee from every evil attack which Set +made upon thee (Pepi II, ll. 767-774.) + +[Footnote 1: Here a name of Egypt.] + +[Footnote 2: The god who was "the pillar of his mother."] + + +IV. The following passages describe the power of the king in heaven, and +his felicity there: + +"The sky hath withdrawn the life of the star Septet (Sothis, the +Dog-star); behold Unas a living being, the son of Septet. The Eighteen +Gods have purified him in Meskha (the Great Bear), [he is] an +imperishable star. The house of Unas perisheth not in the sky, the +throne of Unas perisheth not on the earth. Men make supplication +[there], the gods fly [thither]. Septet hath made Unas fly to heaven to +be with his brethren the gods. Nut,[1] the Great Lady, hath unfolded her +arms to Unas. She hath made them into two divine souls at the head of +the Souls of Anu, under the head of Ra. She made them two weeping women +when thou wast on thy bier (?). The throne of Unas is by thee, Ra, he +yieldeth it not up to anyone else. Unas cometh forth into heaven by +thee, Ra. The face of Unas is like the [faces of the] Hawks. The wings +of Unas are like [those of] geese. The nails of Unas are like the claws +of the god Tuf. There is no [evil] word concerning Unas on earth among +men. There is no hostile speech about him with the gods. Unas hath +destroyed his word, he hath ascended to heaven. Upuatu hath made Unas +fly up to heaven among his brethren the gods. Unas hath drawn together +his arms like the Smen goose, he striketh his wings like a falcon, +flying, flying. O men, Unas flieth up into heaven. + +[Footnote 1: The Sky-goddess.] + +"O ye gods of the West, O ye gods of the East, O ye gods of the South, O +ye gods of the North, ye four groups who embrace the holy lands, devote +ye yourselves to Osiris when he appeareth in heaven. He shall sail into +the Sky, with his son Horus by his fingers. He shall announce him, he +shall make him rise up like the Great God in the Sky. They shall cry out +concerning Unas: Behold Horus, the son of Osiris! Behold Unas, the +firstborn son of Hathor! Behold the seed of Keb! Osiris hath commanded +that Unas shall rise as a second Horus, and these Four Spirit-souls in +Anu have written an edict to the two great gods in the Sky. Ra set up +the Ladder[1] in front of Osiris, Horus set up the Ladder in front of +his father Osiris when he went to his spirit, one on this side [and] one +on the other side; Unas is between them. Behold, he is the god of the +pure seats coming forth from the bath (?). Unas standeth up, lo Horus; +Unas sitteth down, lo Set. Ra graspeth his hand, spirit to heaven, body +to earth." + +[Footnote 1: The Ladder by which souls ascended to heaven. A picture of +the Ladder is given in the Papyrus of Ani, Plate XXII.] + +The power of the king in heaven was almost as absolute as it was upon +earth, and in a very remarkable passage in the text of Unas, which is +repeated in the text of Teta, we have a graphic description of the king +as a mighty hunter, who chases the gods and lassoes them, and then kills +and eats them in order that he may absorb their strength and wisdom, and +all their divine attributes, and their power of living eternally. The +passage reads: + +"The skies lower, the Star-gods tremble, the Archers[1] quake, the bones +of the Akeru[1] gods tremble, and those who are with them are struck +dumb when they see Unas rising up as a soul, in the form of the god who +liveth upon his fathers, and who turneth his mothers into his food. Unas +is the lord of wisdom, and his mother knoweth not his name. The +adoration of Unas is in heaven, he hath become mighty in the horizon +like Temu, the father that gave him birth, and after Temu had given him +birth Unas became stronger than his father. The Doubles (_i.e._ vital +strength) of Unas are behind him, the soles of his feet are beneath his +feet, his gods are over him, his serpents are [seated] upon his brow, +the serpent-guides of Unas are in front of him, and the spirit of the +flame looketh upon [his] soul. The powers of Unas protect him. Unas is a +bull in heaven. He directeth his steps where he willeth. He liveth upon +the form which each god taketh upon himself, and he eateth the flesh of +those who come to fill their bellies with the magical charms in the Lake +of Fire. Unas is equipped with power against the spirit-souls thereof, +and he riseth in the form of the mighty one, the lord of those who dwell +in power (?). Unas hath taken his seat with his back turned towards Keb +(the Earth-god). Unas hath weighed his words[2] with the hidden god (?) +who hath no name, on the day of hacking in pieces the firstborn. Unas is +the lord of offerings, the untier of the knot, and he himself maketh +abundant the offerings of meat and drink. Unas devoureth men, and liveth +upon the gods, he is the lord of envoys whom he sendeth forth on his +missions. 'He who cutteth off hairy scalps,' who dwelleth in the fields, +tieth the gods with ropes. Tcheser-tep shepherdeth them for Unas and +driveth them unto him; and the Cord-master hath bound them for +slaughter. Khensu, the slayer of the wicked, cutteth their throats, and +draweth out their intestines, for it is he whom Unas sendeth to +slaughter [them], and Shesmu[3] cutteth them in pieces, and boileth +their members in his blazing caldrons of the night. Unas eateth their +magical powers, and he swalloweth their spirit-souls. The great ones +among them serve for his meal at daybreak, the lesser serve for his +meal at eventide, and the least among them serve for his meal in the +night. The old gods and the old goddesses become fuel for his furnace. +The mighty ones in heaven light the fire under the caldrons wherein are +heaped up the thighs of the firstborn; and he who maketh those who live +in heaven to go about for Unas lighteth the fire under the caldrons with +the thighs of their women; he goeth about the Two Heavens in their +entirety, and he goeth round about the two banks of the Celestial Nile. +Unas is the Great Power, the Power of Powers, and Unas is the Chief of +the gods in visible forms. Whatsoever he findeth upon his path he eateth +forthwith, and the magical might of Unas is before that of all the +spirit-bodies who dwell in the horizon. Unas is the firstborn of the +firstborn gods. Unas is surrounded by thousands, and oblations are made +unto him by hundreds; he is made manifest as the Great Power by Saah +(Orion), the father of the gods. Unas repeateth his rising in heaven, +and he is crowned lord of the horizon. He hath reckoned up the bandlets +and the arm-rings [of his captives], he hath taken possession of the +hearts of the gods. Unas hath eaten the Red Crown, and he hath swallowed +the White Crown; the food of Unas is the intestines, and his meat is +hearts and their words of power. Behold, Unas eateth of that which the +Red Crown sendeth forth, he increaseth, and the words of power of the +gods are in his belly; his attributes are not removed from him. Unas +hath eaten the whole of the knowledge of every god, and the period of +his life is eternity, and the duration of his existence is +everlastingness. He is in the form of one who doeth what he wisheth, and +who doth not do what he hateth, and he abideth on the horizon for ever +and ever and ever. The Soul of the gods is in Unas, their spirit-souls +are with Unas, and the offerings made unto him are more than those that +are made unto the gods. The fire of Unas is in their bones, for their +soul is in Unas, and their shades are with those who belong unto them. +Unas hath been with the two hidden (?) Kha (?) gods, ...; the seat of +the heart of Unas is among those who live upon this earth for ever and +ever and ever." + +[Footnote 1: These are names of groups of stars.] + +[Footnote 2: _i.e._ entered into judgment.] + +[Footnote 3: The executioner of Osiris.] + +The following extract is from one of the later Pyramid Texts: + +"Pepi was brought forth by the god Nu, when there was no heaven, when +there was no earth, when nothing had been established, when there was no +fighting, and when the fear of the Eye of Horus did not exist. This Pepi +is one of the Great Offspring who were brought forth in Anu +(Heliopolis), who have never been conquered by a king or ruled by +chiefs, who are irresistible, whose words cannot be gainsaid. Therefore +this Pepi is irresistible; he can neither be conquered by a king nor +ruled by chiefs. The enemies of Pepi cannot triumph. Pepi lacketh +nothing. His nails do not grow long [for want of prey]. No debt is +reckoned against Pepi. If Pepi falleth into the water Osiris will lift +him out, and the Two Companies of the Gods will bear him up on their +shoulders, and Ra, wheresoever he may be, will give him his hand. If +Pepi falleth on the earth the Earth-god (Keb) will lift him up, and the +Two Companies of the Gods will bear him up on their shoulders, and Ra, +wheresoever he may be, will give him his hand.... Pepi appeareth in +heaven among the imperishable stars. His sister the star Sothis (the +Dog-star), his guide the Morning Star (Venus) lead him by the hand to +the Field of Offerings. He taketh his seat on the crystal throne, which +hath faces of fierce lions and feet in the form of the hoofs of the Bull +Sma-ur. He standeth up in his place between the Two Great Gods, and his +sceptre and staff are in his hands. He lifteth up his hand to the +Henmemet spirits, and the gods come to him with bowings. The Two Great +Gods look on in their places, and they find Pepi acting as judge of the +gods. The word of every spirit-soul is in him, and they make offerings +to him among the Two Companies of the Gods. + + + + + CHAPTER III + + STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE + + +The short stories of the wonderful deeds of ancient Egyptian magicians +here given are found in the Westcar Papyrus, which is preserved in the +Royal Museum in Berlin, where it is numbered P. 3033. This papyrus was +the property of Miss Westcar of Whitchurch, who gave it to the eminent +German Egyptologist, Richard Lepsius, in 1839; it was written probably +at some period between the twelfth and eighteenth dynasties. The texts +were first edited and translated by Professor Erman. + + + THE MAGICIAN UBAANER AND THE WAX CROCODILE + +The first story describes an event which happened in the reign of Nebka, +a king of the third dynasty. It was told by Prince Khafra to King Khufu +(Cheops). The magician was called Ubaaner,[1] and he was the chief +Kher-heb in the temple of Ptah of Memphis, and a very learned man. He +was a married man, but his wife loved a young man who worked in the +fields, and she sent him by the hands of one of her maids a box +containing a supply of very fine clothes. Soon after receiving this gift +the young man proposed to the magician's wife that they should meet and +talk in a certain booth or lodge in her garden, and she instructed the +steward to have the lodge made ready for her to receive her friend in +it. When this was done, she went to the lodge, and she sat there with +the young man and drank beer with him until the evening, when he went +his way. The steward, knowing what had happened, made up his mind to +report the matter to his master, and as soon as the morning had come, he +went to Ubaaner and informed him that his wife had spent the previous +day drinking beer with such and such a young man. Ubaaner then told the +steward to fetch him his casket made of ebony and silver-gold, which +contained materials and instruments used in working magic, and when it +was brought him, he took out some wax, and fashioned a figure of a +crocodile seven spans long. He then recited certain magical words over +the crocodile, and said to it, "When the young man comes to bathe in my +lake thou shalt seize him." Then giving the wax crocodile to the +steward, Ubaaner said to him, "When the young man goes down to the lake +to bathe according to his daily habit, thou shalt throw the crocodile +into the water after him." Having taken the crocodile from his master +the steward departed. + +[Footnote 1: This name means "splitter of stones." It will be remembered +that the late Sir H.M. Stanley was called the "stone-splitter," because +of his great strength of deed and word.] + +Then the wife of Ubaaner told the steward to set the little lodge in the +garden in order, because she was going to spend some time there. When +the steward had furnished the lodge, she went there, and the young +peasant paid her a visit. After leaving the lodge he went and bathed in +the lake, and the steward followed him and threw the wax crocodile into +the water; it immediately turned into a large crocodile 7 cubits (about +11 feet) long and seized the young man and swallowed him up. When this +took place the magician Ubaaner was with the king, and he remained in +attendance upon him for seven days, during which time the young man was +in the lake, with no air to breathe. When the seven days were ended King +Nebka proposed to take a walk with the magician. Whilst they were going +along Ubaaner asked the king if he would care to see a wonderful thing +that had happened to a young peasant, and the king said he would, and +forthwith walked to the place to which the magician led him. When they +arrived at the lake Ubaaner uttered a spell over the crocodile, and +commanded it to come up out of the water bringing the young man with +him; and the crocodile did so. When the king saw the beast he exclaimed +at its hideousness, and seemed to be afraid of it, but the magician +stooped down fearlessly, and took the crocodile up in his hand, and lo, +the living crocodile had disappeared, and only a crocodile of wax +remained in its place. Then Ubaaner told King Nebka the story of how the +young man had spent days in the lodge in the garden talking and drinking +beer with his wife, and His Majesty said to the wax crocodile, "Get thee +gone, and take what is thine with thee." And the wax crocodile leaped +out of the magician's hand into the lake, and once more became a large, +living crocodile. And it swam away with the young man, and no one ever +knew what became of it afterwards. Then the king made his servants seize +Ubaaner's wife, and they carried her off to the ground on the north side +of the royal palace, and there they burned her, and they scattered her +ashes in the river. When King Khufu had heard the story he ordered many +offerings to be made in the tomb of his predecessor Nebka, and gifts to +be presented to the magician Ubaaner. + + + THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT + +The Prince Baiufra stood up and offered to relate to King Khufu (Cheops) +a story of a magician called Tchatchamankh, who flourished in the reign +of Seneferu, the king's father. The offer having been accepted, Baiufra +proceeded to relate the following: On one occasion it happened that +Seneferu was in a perplexed and gloomy state of mind, and he wandered +distractedly about the rooms and courts of his palace seeking to find +something wherewith to amuse himself, but he failed to do so. Then he +bethought himself of the court magician Tchatchamankh, and he ordered +his servants to summon him to the presence. When the great Kher-heb and +scribe arrived, he addressed him as "my brother," and told him that he +had been wandering about in his palace seeking for amusement, and had +failed to find it. The magician promptly suggested to the king that he +should have a boat got ready, decorated with pretty things that would +give pleasure, and should go for a row on the lake. The motions of the +rowers as they rowed the boat about would interest him, and the sight of +the depths of the waters, and the pretty fields and gardens round about +the lake, would give him great pleasure. "Let me," said the magician, +"arrange the matter. Give me twenty ebony paddles inlaid with gold and +silver, and twenty pretty maidens with flowing hair, and twenty network +garments wherein to dress them." The king gave orders for all these +things to be provided, and when the boat was ready, and the maidens who +were to row had taken their places, he entered the boat and sat in his +little pavilion and was rowed about on the lake. The magician's views +proved to be correct, for the king enjoyed himself, and was greatly +amused in watching the maidens row. Presently the handle of the paddle +of one of the maidens caught in her long hair, and in trying to free it +a malachite ornament which she was wearing in her hair fell into the +water and disappeared. The maiden was much troubled over her loss, and +stopped rowing, and as her stopping threw out of order the strokes of +the maidens who were sitting on the same seat as she was, they also +stopped rowing. Thereupon the king asked why the rowing had ceased, and +one of the maidens told him what had happened; and when he promised that +the ornament should be recovered, the maiden said words which seem to +mean that she had no doubt that she should recover it. On this Seneferu +caused Tchatchamankh to be summoned into the presence, and when he came +the king told him all that had happened. Then the magician began to +recite certain spells, the effect of which was to cause the water of the +lake first to divide into two parts, and then the water on one side to +rise up and place itself on the water on the other side. The boat, +presumably, sank down gently on the ground of the lake, for the +malachite ornament was seen lying there, and the magician fetched it, +and returned it to its owner. The depth of the water in the middle of +the lake where the ornament dropped was 12 cubits (between 18 and 19 +feet), and when the water from one side was piled up on that on the +other, the total depth of the two sections taken together was, we are +told, 24 cubits. As soon as the ornament was restored to the maiden, the +magician recited further spells, and the water lowered itself, and +spread over the ground of the lake, and so regained its normal level. +His Majesty, King Seneferu, assembled his nobles, and having discussed +the matter with them, made a handsome gift to his clever magician. When +King Khufu had heard the story he ordered a large supply of funerary +offerings to be sent to the tomb of Seneferu, and bread, beer, flesh, +and incense to the tomb of Tchatchamankh. + + + THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC. + +When Baiufra had finished the story given above, Prince Herutataf, the +son of King Khufu, and a very wise man, with whose name Egyptian +tradition associated the discovery of certain chapters of the Book of +the Dead, stood up before his father to speak, and said to him, "Up to +the present thou hast only heard tales about the wisdom of magicians who +are dead and gone, concerning which it is quite impossible to know +whether they be true or not. Now, I want Thy Majesty to see a certain +sage who is actually alive during thy lifetime, whom thou knowest not." +His Majesty Khufu said, "Who is it, Herutataf?" And Prince Herutataf +replied, "He is a certain peasant who is called Teta, and he lives in +Tet-Seneferu. He is one hundred and ten years old, and up to this very +day he eats five hundred bread-cakes (_sic_), and a leg of beef, and +drinks one hundred pots of beer. He knows how to reunite to its body a +head which has been cut off, he knows how to make a lion follow him +whilst the rope with which he is tied drags behind him on the ground, +and he knows the numbers of the Apet chambers (?) of the shrine (?) of +Thoth." Now His Majesty had been seeking for a long time past for the +number of the Apet chambers (?) of Thoth, for he had wished to make +something like it for his "horizon."[1] And King Khufu said to his son +Herutataf, "My son, thou thyself shalt go and bring the sage to me"; +thereupon a boat was made ready for Prince Herutataf, who forthwith set +out on his journey to Tet-Seneferu, the home of the sage. When the +prince came to the spot on the river bank that was nearest to the +village of Teta, he had the boat tied up, and he continued his journey +overland seated in a sort of sedan chair made of ebony, which was +carried or slung on bearing poles made of costly _sesentchem_ wood +inlaid or decorated with gold. When Herutataf arrived at the village, +the chair was set down on the ground, and he got out of it and stood up +ready to greet the old man, whom he found lying upon a bed, with the +door of his house lying on the ground. One servant stood by the bed +holding the sage's head and fanning him, and another was engaged in +rubbing his feet. Herutataf addressed a highly poetical speech to Teta, +the gist of which was that the old man seemed to be able to defy the +usual effects of old age, and to be like one who had obtained the secret +of everlasting youth, and then expressed the hope that he was well. +Having paid these compliments, which were couched in dignified and +archaic language, Herutataf went on to say that he had come with a +message from his father Khufu, who hereby summoned Teta to his presence. +"I have come," he said, "a long way to invite thee, so that thou mayest +eat the food, and enjoy the good things which the king bestows on those +who follow him, and so that he may conduct thee after a happy life to +thy fathers who rest in the grave." The sage replied, "Welcome, Prince +Herutataf, welcome, O thou who lovest thy father. Thy father shall +reward thee with gifts, and he shall promote thee to the rank of the +senior officials of his court. Thy Ka[2] shall fight successfully +against thine enemy, thy soul knows the ways of the Other World, and +thou shalt arrive at the door of those who are apparelled in ... I +salute thee, O Prince Herutataf." + +[Footnote 1: These were probably books and instruments which the +magicians of the day used in making astrological calculations, or in +working magic.] + +[Footnote 2: The "double," or the vital force.] + +Herutataf then held out his hands to the sage and helped him to rise +from the bed, and he went with him to the river bank, Teta leaning on +his arm. When they arrived there Teta asked for a boat wherein his +children and his books might be placed, and the prince put at his +disposal two boats, with crews complete; Teta himself, however, was +accommodated in the prince's boat and sailed with him. When they came to +the palace, Prince Herutataf went into the presence of the king to +announce their arrival, and said to him, "O king my lord, I have brought +Teta"; and His Majesty replied, "Bring him in quickly." Then the king +went out into the large hall of his palace, and Teta was led into the +presence. His Majesty said, "How is it, Teta, that I have never seen +thee?" And Teta answered, "Only the man who is summoned to the presence +comes; so soon as the king summoned me I came." His Majesty asked him, +saying, "Is it indeed true, as is asserted, that thou knowest how to +rejoin to its body the head which hath been cut off?" Teta answered, +"Most assuredly do I know how to do this, O king my lord." His Majesty +said, "Let them bring in from the prison a prisoner, so that his +death-sentence may be carried out." Then Teta said, "Let them not bring +a man, O king my lord. Perhaps it may be ordered that the head shall be +cut off some other living creature." So a goose was brought to him, and +he cut off its head, and laid the body of the goose on the west side of +the hall, and its head on the east side. Then Teta recited certain +magical spells, and the goose stood up and waddled towards its head, and +its head moved towards its body. When the body and the head came close +together, the head leaped on to the body, and the goose stood up on its +legs and cackled. + +Then a goose of another kind called _khetaa_ was brought to Teta, and he +did with it as he had done with the other goose. His Majesty next caused +an ox to be taken to Teta, and when he had cut off its head, and recited +magical spells over the head and the body, the head rejoined itself to +the body, and the ox stood up on its feet. A lion was next brought to +Teta, and when he had recited spells over it, the lion went behind him, +and followed him [like a dog], and the rope with which he had been tied +up trailed on the ground behind the animal. + +King Khufu then said to Teta, "Is it true what they say that thou +knowest the numbers of the Apet chambers (?) of the shrine (?) of +Thoth?" Teta replied, "No. I do not know their number, O king my lord, +but I do know the place where they are to be found." His Majesty asked, +"Where is that?" Teta replied, "There is a box made of flint in a house +called Sapti in Heliopolis." The king asked, "Who will bring me this +box?" Teta replied, "Behold, O king my lord, I shall not bring the box +to thee." His Majesty asked, "Who then shall bring it to me?" Teta +answered, "The oldest of the three children of Rut-tetet shall bring it +unto thee." His Majesty said, "It is my will that thou shalt tell me who +this Rut-tetet is." Teta answered, "This Rut-tetet is the wife of a +priest of Ra of Sakhabu,[1] who is about to give birth to three children +of Ra. He told her that these children should attain to the highest +dignities in the whole country, and that the oldest of them should +become high priest[2] of Heliopolis." On hearing these words the heart +of the king became sad; and Teta said, "Wherefore art thou so sad, O +king my lord? Is it because of the three children? I say unto thee, +Verily thy son, verily his son, verily one of them." His Majesty asked, +"When will these three children be born?" Teta answered, "Rut-tetet will +give them birth on the fifteenth day of the first month of Pert."[3] The +king then made a remark the exact meaning of which it is difficult to +follow, but from one part of it it is clear that he expressed his +determination to go and visit the temple of Ra of Sakhabu, which seems +to have been situated on or near the great canal of the Letopolite +nome. In reply Teta declared that he would take care that the water in +the canal should be 4 cubits (about 6 feet) deep, _i.e._ that the water +should be deep enough for the royal barge to sail on the canal without +difficulty. The king then returned to his palace and gave orders that +Teta should have lodgings given him in the house of Prince Herutataf, +that he should live with him, and that he should be provided with one +thousand bread-cakes, one hundred pots of beer, one ox, and one hundred +bundles of vegetables. And all that the king commanded concerning Teta +was done. + +[Footnote 1: A town which seems to have been situated in the second nome +or "county" of Lower Egypt; the Greeks called the nome Letopolites.] + +[Footnote 2: His official title was "Ur-mau."] + +[Footnote 3: The season Pert = November 15 - March 15.] + + + THE STORY OF RUT-TETET AND THE THREE SONS OF RA + +The last section of the Westcar Papyrus deals with the birth of the +three sons of Ra, who have been mentioned above. When the day drew nigh +in which the three sons were to be born, Ra, the Sun-god, ordered the +four goddesses, Isis, Nephthys,[1] Meskhenet,[2] and Heqet,[3] and the +god Khnemu,[4] to go and superintend the birth of the three children, so +that when they grew up, and were exercising the functions of rule +throughout all Egypt, they should build temples to them, and furnish the +altars in them with offerings of meat and drink in abundance. Then the +four goddesses changed themselves into the forms of dancing women, and +went to the house wherein the lady Rut-tetet lay ill, and finding her +husband, the priest of Ra, who was called Rauser, outside, they clashed +their cymbals together, and rattled their sistra, and tried to make him +merry. When Rauser objected to this and told them that his wife lay ill +inside the house, they replied, "Let us see her, for we know how to +help her"; so he said to them and to Khnemu who was with them, "Enter +in," and they did so, and they went to the room wherein Rut-tetet lay. +Isis, Nephthys, and Heqet assisted in bringing the three boys into the +world. Meskhenet prophesied for each of them sovereignty over the land, +and Khnemu bestowed health upon their bodies. After the birth of the +three boys, the four goddesses and Khnemu went outside the house, and +told Rauser to rejoice because his wife Rut-tetet had given him three +children. Rauser said, "My Ladies, what can I do for you in return for +this?" Having apparently nothing else to give them, he begged them to +have barley brought from his granary, so that they might take it away as +a gift to their own granaries; they agreed, and the god Khnemu brought +the barley. So the goddesses set out to go to the place whence they had +come. + +[Footnote 1: Isis and Nephthys were the daughters of Keb and Nut, and +sisters of Osiris and Set; the former was the mother of Horus, and the +latter of Anubis.] + +[Footnote 2: A goddess who presided over the birth of children.] + +[Footnote 3: A very ancient Frog-goddess, who was associated with +generation and birth.] + +[Footnote 4: A god who assisted at the creation of the world, and who +fashioned the bodies of men and women.] + +When they had arrived there Isis said to her companions: "How is it that +we who went to Rut-tetet [by the command of Ra] have worked no wonder +for the children which we could have announced to their father, who +allowed us to depart [without begging a boon]?" So they made divine +crowns such as belonged to the Lord (_i.e._ King), life, strength, +health [be to him!], and they hid them in the barley. Then they sent +rain and storm through the heavens, and they went back to the house of +Rauser, apparently carrying the barley with them, and said to him, "Let +the barley abide in a sealed room until we dance our way back to the +north." So they put the barley in a sealed room. After Rut-tetet had +kept herself secluded for fourteen days, she said to one of her +handmaidens, "Is the house all ready?" and the handmaiden told her that +it was provided with everything except jars of barley drink, which had +not been brought. Rut-tetet then asked why they had not been brought, +and the handmaiden replied in words that seem to mean that there was no +barley in the house except that which belonged to the dancing goddesses, +and that that was in a chamber which had been sealed with their seal. +Rut-tetet then told her to go and fetch some of the barley, for she was +quite certain that when her husband Rauser returned he would make good +what she took. Thereupon the handmaiden went to the chamber, and broke +it open, and she heard in it loud cries and shouts, and the sounds of +music and singing and dancing, and all the noises which men make in +honour of the birth of a king, and she went back and told Rut-tetet what +she had heard. Then Rut-tetet herself went through the room, and could +not find the place where the noises came from, but when she laid her +temple against a box, she perceived that the noises were inside it. She +then took this box, which cannot have been of any great size, and put it +in another box, which in turn she put in another box, which she sealed, +and then wrapping this in a leather covering, she laid it in a chamber +containing her jar of barley beer or barley wine, and sealed the door. +When Rauser returned from the fields, Rut-tetet related to him +everything that had happened, and his heart was exceedingly glad, and he +and his wife sat down and enjoyed themselves. + +A few days after these events Rut-tetet had a quarrel with her +handmaiden, and she slapped her well. The handmaiden was very angry, and +in the presence of the household she said words to this effect: Dost +thou dare to treat me in this way? I who can destroy thee? She has given +birth to three kings, and I will go and tell the Majesty of King Khufu +of this fact. The handmaiden thought that, if Khufu knew of the views of +Rauser and Rut-tetet about the future of their three sons, and the +prophecies of the goddesses, he would kill the children and perhaps +their parents also. With the object in her mind of telling the king the +handmaiden went to her maternal uncle, whom she found weaving flax on +the walk, and told him what had happened, and said she was going to tell +the king about the three children. From her uncle she obtained neither +support nor sympathy; on the contrary, gathering together several +strands of flax into a thick rope he gave her a good beating with the +same. A little later the handmaiden went to the river or canal to fetch +some water, and whilst she was filling her pot a crocodile seized her +and carried her away and, presumably, ate her. Then the uncle went to +the house of Rut-tetet to tell her what had happened, and he found her +sitting down, with her head bowed over her breast, and exceedingly sad +and miserable. He asked her, saying, "O Lady, wherefore art thou so +sad?" And she told him that the cause of her sorrow was the handmaiden, +who had been born in the house and had grown up in it, and who had just +left it, threatening that she would go and tell the king about the birth +of the three kings. The uncle of the handmaiden nodded his head in a +consoling manner, and told Rut-tetet how she had come to him and +informed him what she was going to do, and how he had given her a good +beating with a rope of flax, and how she had gone to the river to fetch +some water, and how a crocodile had carried her off. + +There is reason to think that the three sons of Rut-tetet became the +three kings of the fifth dynasty who were known by the names of Khafra, +Menkaura, and Userkaf. The stories given above are valuable because they +contain elements of history, for it is now well known that the immediate +successors of the fourth dynasty, of which Khufu, Khafra, and Menkaura, +the builders of the three great pyramids at Gizah, were the most +important kings, were kings who delighted to call themselves sons of Ra, +and who spared no effort to make the form of worship of the Sun-god that +was practised at Anu, or Heliopolis, universal in Egypt. It is probable +that the three magicians, Ubaaner, Tchatchamankh, and Teta were +historical personages, whose abilities and skill in working magic +appealed to the imagination of the Egyptians under all dynasties, and +caused their names to be venerated to a remote posterity. + + + + + CHAPTER IV + + THE BOOK OF THE DEAD + + +"Book of the Dead" is the name that is now generally given to the large +collection of "Chapters," or compositions, both short and long, which +the ancient Egyptians cut upon the walls of the corridors and chambers +in pyramids and rock-hewn tombs, and cut or painted upon the insides and +outsides of coffins and sarcophagi, and wrote upon papyri, etc., which +were buried with the dead in their tombs. The first modern scholar to +study these Chapters was the eminent Frenchman, J. Francois Champollion; +he rightly concluded that all of them were of a religious character, but +he was wrong in calling the collection as a whole "Funerary Ritual." The +name "Book of the Dead" is a translation of the title "Todtenbuch," +given by Dr. R. Lepsius to his edition of a papyrus at Turin, containing +a very long selection of the Chapters,[1] which he published in 1842. +"Book of the Dead" is on the whole a very satisfactory general +description of these Chapters, for they deal almost entirely with the +dead, and they were written entirely for the dead. They have nothing to +do with the worship of the gods by those who live on the earth, and such +prayers and hymns as are incorporated with them were supposed to be said +and sung by the dead for their own benefit. The author of the Chapters +of the Book of the Dead was the god Thoth, whose greatness has already +been described in Chapter I of this book. Thus they were considered to +be of divine origin, and were held in the greatest reverence by the +Egyptians at all periods of their long history. They do not all belong +to the same period, for many of them allude to the dismemberment and +burning of the dead, customs that, though common enough in very +primitive times, were abandoned soon after royal dynasties became +established in Egypt. + +[Footnote 1: The actual number of Chapters in this papyrus is 165.] + +It is probable that in one form or another many of the Chapters were in +existence in the predynastic period,[1] but no copies of such primitive +versions, if they ever existed, have come down to us. One Egyptian +tradition, which is at least as old as the early part of the eighteenth +dynasty (1600 B.C.), states that Chapters XXXB and LXIV were +"discovered" during the reign of Semti, a king of the first dynasty, and +another tradition assigns their discovery to the reign of Menkaura (the +Mycerinus of classical writers), a king of the fourth dynasty. It is +certain, however, that the Egyptians possessed a Book of the Dead which +was used for kings and royal personages, at least, early under the first +dynasty, and that, in a form more or less complete, it was in use down +to the time of the coming of Christianity into Egypt. The tombs of the +officials of the third and fourth dynasties prove that the Book of +Opening the Mouth and the Liturgy of Funerary Offerings (see pp. 13-18) +were in use when they were made, and this being so it follows as a +matter of course that at this period the Egyptians believed in the +resurrection of the dead and in their immortality, that the religion of +Osiris was generally accepted, that the efficacy of funerary offerings +was unquestioned by the religious, and that men died believing that +those who were righteous on earth would be rewarded in heaven, and that +the evil-doer would be punished. The Pyramid Texts also prove that a +Book of the Dead divided into chapters was in existence when they were +written, for they mention the "Chapter of those who come forth (_i.e._ +appear in heaven)," and the "Chapter of those who rise up" (Pepi I, l. +463), and the "Chapter of the _betu_ incense," and the "Chapter of the +natron incense" (Pepi I, 469). Whether these Chapters formed parts of +the Pyramid Texts, or whether both they and the Pyramid Texts belonged +to the Book of the Dead cannot be said, but it seems clear that the four +Chapters mentioned above formed part of a work belonging to a Book of +the Dead that was older than the Pyramid Texts. This Book of the Dead +was no doubt based upon the beliefs of the followers of the religion of +Osiris, which began in the Delta and spread southwards into Upper Egypt. +Its doctrines must have differed in many important particulars from +those of the worshippers of the Sun-god of Heliopolis, whose priests +preached the existence of a heaven of a solar character, and taught +their followers to believe in the Sun-god Ra, and not in Temu, the +ancient native god of Heliopolis, and not in the divine man Osiris. The +exposition of the Heliopolitan creed is found in the Pyramid Texts, +which also contain the proofs that before the close of the sixth dynasty +the cult of Osiris had vanquished the cult of Ra, and that the religion +of Osiris had triumphed. + +[Footnote 1: _i.e._ before Menes became king of both Upper and Lower +Egypt.] + +Certain of the Chapters of the Book of the Dead (_e.g._ XXXB and LXIV) +were written in the city of Thoth, or Khemenu, others were written in +Anu, or Heliopolis, and others in Busiris and other towns of the Delta. +Of the Book of the Dead that was in use under the fifth and sixth +dynasties we have no copies, but many Chapters of the Recension in use +under the eleventh and twelfth dynasties are found written in cursive +hieroglyphs upon wooden sarcophagi, many of which may be seen in the +British Museum. With the beginning of the eighteenth dynasty the Book of +the Dead enters a new phase of its existence, and it became the custom +to write it on rolls of papyrus, which were laid with the dead in their +coffins, instead of on the coffins themselves. As the greater number of +such rolls have been found in the tombs of priests and others at Thebes, +the Recension that was in use from the eighteenth to the twenty-first +dynasty (1600-900 B.C.) is commonly called the THEBAN RECENSION. This +Recension, in its earliest form, is usually written with black ink in +vertical columns of hieroglyphs, which are separated by black lines; the +titles of the Chapters, the opening words of each section, and the +Rubrics are written with red ink. About the middle of the eighteenth +dynasty pictures painted in bright colours, "vignettes," were added to +the Chapters; these are very valuable, because they sometimes explain or +give a clue to the meaning of parts of the texts that are obscure. Under +the twentieth and twenty-first dynasties the writing of copies of the +Book of the Dead in hieroglyphs went out of fashion, and copies written +in the hieratic, or cursive, character took their place. These were +ornamented with vignettes drawn in outline with black ink, and although +the scribes who made them wrote certain sections in hieroglyphs, it is +clear that they did not possess the skill of the great scribes who +flourished between 1600 and 1050 B.C. The last Recension of the Book of +the Dead known to us in a complete form is the SAITE RECENSION, which +came into existence about 600 B.C., and continued in use from that time +to the Roman Period. In the Ptolemaic and Roman Periods the priests +composed several small works such as the "Book of Breathings" and the +"Book of Traversing Eternity," which were based upon the Book of the +Dead, and were supposed to contain in a highly condensed form all the +texts that were necessary for salvation. At a still later period even +more abbreviated texts came into use, and the Book of the Dead ended its +existence in the form of a series of almost illegible scrawls traced +upon scraps of papyrus only a few inches square. + +Rolls of papyrus containing the Book of the Dead were placed: (1) In a +niche in the wall of the mummy chamber; (2) in the coffin by the side of +the deceased, or laid between the thighs or just above the ankles; (3) +in hollow wooden figures of the god Osiris, or Ptah-Seker-Osiris, or in +the hollow pedestals on which such figures stood. + +The Egyptians believed that the souls of the dead on leaving this world +had to traverse a vast and difficult region called the Tuat, which was +inhabited by gods, devils, fiends, demons, good spirits, bad spirits, +and the souls of the wicked, to say nothing of snakes, serpents, savage +animals, and monsters, before they could reach the Elysian Fields, and +appear in the presence of Osiris. The Tuat was like the African "bush," +and had no roads through it. In primitive times the Egyptians thought +that only those souls that were provided with spells, incantations, +prayers, charms, words of power, and amulets could ever hope to reach +the Kingdom of Osiris. The spells and incantations were needed for the +bewitchment of hostile beings of every kind; the prayers, charms, and +words of power were necessary for making other kinds of beings that +possessed great powers to help the soul on its journey, and to deliver +it from foes; and the amulets gave the soul that was equipped with them +strength, power, will, and knowledge to employ successfully every means +of assistance that presented itself. + +The OBJECT OF THE BOOK OF THE DEAD was to provide the dead man with all +these spells, prayers, amulets, &c., and to enable him to overcome all +the dangers and difficulties of the Tuat, and to reach Sekhet Aaru and +Sekhet Hetep (the Elysian Fields), and to take his place among the +subjects of Osiris in the Land of Everlasting Life. As time went on the +beliefs of the Egyptians changed considerably about many important +matters, but they never attempted to alter the Chapters of the Book of +the Dead so as to bring them, if we may use the expression, "up to +date." The religion of the eighteenth dynasty was far higher in its +spiritual character generally than that of the twelfth dynasty, but the +Chapters that were used under the twelfth dynasty were used under the +eighteenth, and even under the twenty-sixth dynasty. In religion the +Egyptian forgot nothing and abandoned nothing; what was good enough for +his ancestors was good enough for him, and he was content to go into the +next world relying for his salvation on the texts which he thought had +procured their salvation. Thus the Book of the Dead as a whole is a work +that reflects all the religious beliefs of the Egyptians from the time +when they were half savages to the period of the final downfall of their +power. + +[Illustration: Vignette and Part of the XCIInd Chapter of the Book of +the Dead. (Ani and his Soul are leaving the Tomb) _From the Papyrus of +the Ani in the British Museum._] + +The Theban Recension of the Book of the Dead contains about one hundred +and ninety Chapters, many of which have Rubrics stating what effects +will be produced by their recital, and describing ceremonies that must +be performed whilst they are being recited. It is impossible to describe +the contents of all the Chapters in our limited space, but in the +following brief summary the most important are enumerated. Chap. 1 +contains the formulas that were recited on the day of the funeral. Chap. +151 gives a picture of the arrangement of the mummy chamber, and the +texts to be said in it. Chap. 137 describes certain magical ceremonies +that were performed in the mummy chamber, and describes the objects of +magical power that were placed in niches in the four walls. Chap. 125 +gives a picture of the Judgment Hall of Osiris, and supplies the +declarations of innocence that the deceased made before the Forty-two +Judges. Chaps. 144-147, 149, and 150 describe the Halls, Pylons, and +Divisions of the Kingdom of Osiris, and supply the name of the gods who +guard them, and the formulas to be said by the deceased as he comes to +each. Chap. 110 gives a picture of the Elysian Fields and a text +describing all the towns and places in them. Chap. 5 is a spell by the +use of which the deceased avoided doing work, and Chap. 6 is another, +the recital of which made a figure to work for him. Chap. 15 contains +hymns to the rising and to the setting sun, and a Litany of Osiris; and +Chap. 183 is a hymn to Osiris. Chaps. 2, 3, 12, 13, and others enabled a +man to move about freely in the Other World; Chap. 9 secured his free +passage in and out of the tomb; and Chap. 11 overthrew his enemies. +Chap. 17 deals with important beliefs as to the origin of God and the +gods, and of the heavens and the earth, and states the different +opinions which Egyptian theologians held about many divine and +mythological beings. The reason for including it in the Book of the Dead +is not quite clear, but that it was a most important Chapter is beyond +all doubt. Chaps. 21 and 22 restored his mouth to the deceased, and +Chap. 23 enabled him to open it. Chap. 24 supplied him with words of +power, and Chap. 25 restored to him his memory. Chaps. 26-30B gave to +the deceased his heart, and supplied the spells that prevented the +stealers of hearts from carrying it off, or from injuring it in any way. +Two of these Chapters (29 and 30B) were cut upon amulets made in the +form of a human heart. Chaps. 31 and 32 are spells for driving away +crocodiles, and Chaps. 33-38, and 40 are spells against snakes and +serpents. Chaps. 41 and 42 preserved a man from slaughter in the Other +World, Chap. 43 enabled him to avoid decapitation, and Chap. 44 +preserved him from the second death. Chaps. 45, 46, and 154 protected +the body from rot or decay and worms in the tomb. Chap. 50 saved the +deceased from the headsman in the Tuat, and Chap. 51 enabled him to +avoid stumbling. Chaps. 38, 52-60, and 62 ensured for him a supply of +air and water in the Tuat, and Chap. 63 protected him from drinking +boiling water there. Chaps. 64-74 gave him the power to leave the tomb, +to overthrow enemies, and to "come forth by day." Chaps. 76-89 enabled a +man to transform himself into the Light-god, the primeval soul of God, +the gods Ptah and Osiris, a golden hawk, a divine hawk, a lotus, a +_benu_ bird, a heron, a swallow, a serpent, a crocodile, and into any +being or thing he pleased. Chap. 89 enabled the soul of the deceased to +rejoin its body at pleasure, and Chaps. 91 and 92 secured the egress of +his soul and spirit from the tomb. Chaps. 94-97 made the deceased an +associate of Thoth, and Chaps. 98 and 99 secured for him the use of the +magical boat, and the services of the celestial ferryman, who would +ferry him across the river in the Tuat to the Island of Fire, in which +Osiris lived. Chaps. 101 and 102 provided access for him to the Boat of +Ra. Chaps. 108, 109, 112, and 116 enabled him to know the Souls (_i.e._ +gods) of the East and West, and of the towns of Pe,[1] Nekhen,[2] +Khemenu,[3] and Anu.[4] Chaps. 117-119 enabled him to find his way +through Rastau, a part of the kingdom of Seker, the god of Death. Chap. +152 enabled him to build a house, and Chap. 132 gave him power to return +to the earth and see it. Chap. 153 provided for his escape from the +fiend who went about to take souls in a net. Chaps. 155-160, 166, and +167 formed the spells that were engraved on amulets, _i.e._ the Tet +(male), the Tet (female), the Vulture, the Collar, the Sceptre, the +Pillow, the Pectoral, &c., and gave to the deceased the power of Osiris +and Isis and other gods, and restored to him his heart, and lifted up +his head. Chap. 162 kept heat in the body until the day of the +resurrection. Chaps. 175 and 176 gave the deceased everlasting life and +enabled him to escape the second death. Chap. 177 raised up the dead +body, and Chap. 178 raised up the spirit-soul. The remaining Chapters +perfected the spirit-soul, and gave it celestial powers, and enabled it +to enjoy intercourse with the gods as an equal, and enabled it to +participate in all their occupations and pleasures. We may now give a +few extracts that will give an idea of the contents of some of the most +important passages. + +[Footnote 1: _i.e._ Pe Tep, or Buto.] + +[Footnote 2: Eileithyiaspolis.] + +[Footnote 3: Hermopolis.] + +[Footnote 4: Heliopolis.] + +[Illustration: Her-Heru, the first Priest-King, and Queen Netchemet +reciting a Hymn to the Rising Sun. The Apes represent the Spirits of the +Dawn. _From a papyrus (about 1050 B.C.) in the British Museum._] + + +The following is the opening hymn to Osiris in the Papyrus of Ani: + +"Glory be to Osiris Un-Nefer, the great god who dwelleth in Abydos, king +of eternity, lord of everlastingness, whose existence endureth for +millions of years. Eldest son of the womb of Nut,[1] begotten by Keb,[2] +the Erpat,[3] lord of the crowns of the South and North, lord of the +lofty white crown, prince of gods and men: he hath received the sceptre, +and the whip, and the rank of his divine fathers. Let thy heart in +Semt-Ament[4] be content, for thy son Horus is established on thy +throne. Thou art crowned lord of Tatu[5] and ruler in Abydos.[6] Through +thee the world flourisheth in triumph before the power of Nebertcher.[7] +He leadeth on that which is and that which is not yet, in his name of +'Taherstanef.' He toweth along the earth by Maat[8] in his name of +'Seker'; he is exceedingly mighty and most terrible in his name of +'Osiris'; he endureth for ever and ever in his name of 'Un-Nefer.' +Homage to thee, O King of kings, Lord of lords, Prince of princes, who +from the womb of Nut hast ruled the world and Akert.[9] Thy body is +[like] bright and shining metal, thy head is of azure blue, and the +brilliance of the turquoise encircleth thee. O thou god An of millions +of years, whose body pervadeth all things, whose face is beautiful in +Ta-Tchesert,[10] grant thou to the Ka of the Osiris the scribe Ani +splendour in heaven, power upon earth, and triumph in the Other World. +Grant that I may sail down to Tatu in the form of a living soul, and +sail up to Abydos in the form of the Benu bird;[11] that I may go in and +come out without being stopped at the pylons of the Lords of the Other +World. May there be given unto me bread-cakes in the house of coolness, +and offerings of food in Anu (Heliopolis), and a homestead for ever in +Sekhet Aru,[12] with wheat and barley therefor." + +[Footnote 1: The Sky-goddess.] + +[Footnote 2: The Earth-god.] + +[Footnote 3: The hereditary chief of the gods.] + +[Footnote 4: The other world.] + +[Footnote 5: The town of Busiris on the Delta.] + +[Footnote 6: Abydos in Upper Egypt.] + +[Footnote 7: The Lord to the uttermost limit, _i.e._ Almighty God.] + +[Footnote 8: The goddess of physical and moral law, and the +personification of the conscience.] + +[Footnote 9: A name of the Other World.] + +[Footnote 10: The Holy Land, _i.e._ the Kingdom of Osiris.] + +[Footnote 11: A bird which has been identified with the phoenix. The soul +of Ra was incarnate in it.] + +[Footnote 12: A name of the realm of Osiris, or the Elysian Fields.] + +In another Hymn to Osiris, which is found in the Papyrus of Hunefer, we +have the following: "The gods come unto thee, bowing low before thee, +and they hold thee in fear. They withdraw and depart when they see thee +endued with the terror of Ra, and the victory of Thy Majesty is over +their hearts. Life is with thee, and offerings of meat and drink follow +thee, and that which is thy due is offered before thy face. I have come +unto thee holding in my hands truth, and my heart hath in it no cunning +(or deceit). I offer unto thee that which is thy due, and I know that +whereon thou livest. I have not committed any kind of sin in the land; I +have defrauded no man of what is his. I am Thoth, the perfect scribe, +whose hands are pure. I am the lord of purity, the destroyer of evil, +the scribe of truth; what I abominate is sin." + +Here is an address, followed by a short Litany, which forms a kind of +introduction to Chapter 15 in the Papyrus of Ani: + +"Praise be unto thee, O Osiris, lord of eternity, Un-Nefer, Heru-Khuti, +whose forms are manifold, whose attributes are majesty, [thou who art] +Ptah-Seker-Tem in Heliopolis, lord of the Sheta shrine, creator of +Het-ka-Ptah (Memphis) and of the gods who dwell therein, thou Guide of +the Other World, whom the gods praise when thou settest in the sky. Isis +embraceth thee contentedly, and she driveth away the fiends from the +mouth of thy paths. Thou turnest thy face towards Amentet,[1] and thou +makest the earth to shine like refined copper. The dead rise up to look +upon thee, they breathe the air, and they behold thy face when [thy] +disk riseth on the horizon. Their hearts are at peace, inasmuch as they +behold thee, O thou who art Eternity and Everlastingness. + +[Footnote 1: The "hidden" land, the West, the Other World.] + + + LITANY + +"1. Homage to thee, O [Lord of] the Dekans[1] in Heliopolis and of the +heavenly beings in Kheraha,[2] thou god Unti, who art the most glorious +of the gods hidden in Heliopolis. + +"_Grant thou unto me a path whereon I may pass in peace, for I am just +and true; I have not spoken lies wittingly, nor have I done aught with +deceit_.[3] + +"2. Homage to thee, O An[4] in Antes, Heru-Khuti,[5] with long strides +dost thou stride over heaven, O Heru-Khuti. + +"3. Homage to thee, O Everlasting Soul, who dwellest in Tatu (Busiris), +Un-Nefer,[6] son of Nut, who art the Lord of Akert. + +"4. Homage to thee in thy rule over Tatu. The Urrt Crown is fixed upon +thy head. Thou art One, thou createst thy protection, thou dwellest in +peace in Tatu. + +"5. Homage to thee, O Lord of the Acacia. The Seker Boat[7] is on its +sledge; thou turnest back the Fiend, the worker of evil; thou makest the +Eye of the Sun-god to rest upon its throne. + +"6. Homage to thee, mighty one in thine hour, Prince great and mighty, +dweller in Anrutef,[8] lord of eternity, creator of everlastingness. +Thou art the lord of Hensu.[9] + +"7. Homage to thee, O thou who restest upon Truth. Thou art the Lord of +Abydos; thy body is joined to Ta-Tchesert. Thou art he to whom fraud and +deceit are abominable. + +"8. Homage to thee, O dweller in thy boat. Thou leadest the Nile from +his source, the light shineth upon thy body; thou art the dweller in +Nekhen.[10] + +"9. Homage to thee, O Creator of the gods, King of the South, King of +the North, Osiris, Conqueror, Governor of the world in thy gracious +seasons! Thou art the Lord of the heaven of Egypt (Atebui)." + +[Footnote 1: A group of thirty-six Star-gods.] + +[Footnote 2: A town that stood on the site of Old Cairo.] + +[Footnote 3: This response was to be repeated after each petition.] + +[Footnote 4: A Light-god.] + +[Footnote 5: Harmakhis of the Greeks.] + +[Footnote 6: A form of Osiris.] + +[Footnote 7: The Henu Boat of Seker was drawn round the sanctuary of +Seker each morning.] + +[Footnote 8: A district of Hensu.] + +[Footnote 9: Herakleopolis in Upper Egypt.] + +[Footnote 10: Eileithyiaspolis in Upper Egypt.] + + +The following passage illustrates the general character of a funerary +hymn to Ra: "Homage to thee, O thou who art in the form of Khepera, +Khepera the creator of the gods. Thou risest, thou shinest, thou +illuminest thy mother [the sky]. Thou art crowned King of the Gods. +Mother Nut[1] welcometh thee with bowings. The Land of Sunset (Manu) +receiveth thee with satisfaction, and the goddess Maat[2] embraceth thee +at morn and at eve. Hail, ye gods of the Temple of the Soul (_i.e._ +heaven), who weigh heaven and earth in a balance, who provide celestial +food! And hail, Tatunen,[3] One, Creator of man, Maker of the gods of +the south and of the north, of the west and of the east! Come ye and +acclaim Ra, the Lord of heaven, the Prince--life, health, strength be to +him!--the Creator of the gods, and adore ye him in his beautiful form as +he riseth in his Morning Boat (Antchet). + +"Those who dwell in the heights and those who dwell in the depths +worship thee. Thoth and the goddess Maat have laid down thy course for +thee daily for ever. Thine Enemy the Serpent hath been cast into the +fire, the fiend hath fallen down into it headlong. His arms have been +bound in chains, and Ra hath hacked off his legs; the Mesu Betshet[4] +shall never more rise up. The Temple of the Aged God [in Anu] keepeth +festival, and the sound of those who rejoice is in the Great House. The +gods shout for joy when they see Ra rising, and when his beams are +filling the world with light. The Majesty of the Holy God goeth forth +and advanceth even unto the Land of Sunset (Manu). He maketh bright the +earth at his birth daily, he journeyeth to the place where he was +yesterday. O be thou at peace with me, and let me behold thy beauties! +Let me appear on the earth. Let me smite [the Eater of] the Ass.[5] Let +me crush the Serpent Seba.[6] Let me destroy Aapep[7] when he is most +strong. Let me see the Abtu Fish in its season and the Ant Fish[8] in +its lake. Let me see Horus steering thy boat, with Thoth and Maat +standing one on each side of him. Let me have hold of the bows of [thy] +Evening Boat and the stern of thy Morning Boat.[9] Grant thou unto the +Ka of me, the Osiris the scribe Ani, to behold the disk of the Sun, and +to see the Moon-god regularly and daily. Let my soul come forth and walk +hither and thither and whithersoever it pleaseth. Let my name be read +from the list of those who are to receive offerings, and may offerings +be set before me, even as they are set before the Followers of Horus. +Let there be prepared for me a seat in the Boat of Ra on the day when +the god goeth forth. Let me be received into the presence of Osiris, in +the Land where Truth is spoken." + +[Footnote 1: The Sky-goddess.] + +[Footnote 2: Goddess of Law.] + +[Footnote 3: An ancient Earth-god.] + +[Footnote 4: The associates of Set, the god of Evil.] + +[Footnote 5: The Ass was a form of the Sun-god, and its eater was a +mythological monster-serpent.] + +[Footnote 6: Another mythological serpent.] + +[Footnote 7: The serpent that tried to swallow the sun each morning, but +the Sun-god cast a spell on it and rendered it powerless.] + +[Footnote 8: The Abtu and the Ant were two fishes that swam before the +boat of the sun to warn the god of danger.] + +[Footnote 9: _i.e._, Ani wishes to be sure of a seat in both boats.] + + +The prayers of the Book of the Dead consist usually of a string of +petitions for sepulchral offerings to be offered in the tombs of the +petitioners, and the fundamental idea underlying them is that by their +transmutation, which was effected by the words of the priests, the +spirits of the offerings became available as the food of the dead. Many +prayers contain requests for the things that tend to the comfort and +general well-being of the dead, but here and there we find a prayer for +forgiveness of sins committed in the body. The best example of such is +the prayer that forms Chapter CXXVI. It reads: "Hail, ye four Ape-gods +who sit in the bows of the Boat of Ra, who convey truth to Nebertchet, +who sit in judgment on my weakness and on my strength, who make the gods +to rest contented by means of the flame of your mouths, who offer holy +offerings to the gods, and sepulchral meals to the spirit-souls, who +live upon truth, who feed upon truth of heart, who are without deceit +and fraud, and to whom wickedness is an abomination, do ye away with my +evil deeds, and put ye away my sin, which deserved stripes upon earth, +and destroy ye every evil thing whatsoever that clingeth to me, and let +there be no bar whatsoever on my part towards you. Grant ye that I may +make my way through the Amhet[1] chamber, let me enter into Rastau,[2] +and let me pass through the secret places of Amentet. Grant that cakes, +and ale, and sweetmeats may be given to me as they are given to the +spirit-souls, and grant that I may enter in and come forth from Rastau." +The four Ape-gods reply: "Come, for we have done away with thy +wickedness, and we have put away thy sin, which deserved stripes, which +thou didst commit upon earth, and we have destroyed all the evil that +clung to thee. Enter, therefore, into Rastau, and pass in through the +secret gates of Amentet, and cakes, and ale, and sweetmeats shall be +given unto thee, and thou shalt go in and come out at thy desire, even +as do those whose spirit-souls are praised [by the god], and [thy name] +shall be proclaimed each day in the horizon." + +[Footnote 1: A chamber in the kingdom of Seker in which the dead were +examined.] + +[Footnote 2: The corridors in the kingdom of Seker.] + +Another prayer of special interest is that which forms Chapter XXXB. +This is put into the mouth of the deceased when he is standing in the +Hall of Judgment watching the weighing of his heart in the Great Scales +by Anubis and Thoth, in the presence of the Great Company of the gods +and Osiris. He says: "My heart, my mother. My heart, my mother. My heart +whereby I came into being. Let none stand up to oppose me at my +judgment. May there be no opposition to me in the presence of the +Tchatchau.[1] Mayest thou not be separated from me in the presence of +the Keeper of the Balance. Thou art my Ka (_i.e._ Double, or vital +power), that dwelleth in my body; the god Khnemu who knitteth together +and strengthened my limbs. Mayest thou come forth into the place of +happiness whither we go. May the Shenit officers who decide the +destinies of the lives of men not cause my name to stink [before +Osiris]. Let it (_i.e._ the weighing) be satisfactory unto us, and let +there be joy of heart to us at the weighing of words (_i.e._ the Great +Judgment). Let not that which is false be uttered against me before the +Great God, the Lord of Amentet (_i.e._ Osiris). Verily thou shalt be +great when thou risest up [having been declared] a speaker of the +truth." + +[Footnote 1: The chief officers of Osiris, the divine Taskmasters.] + +In many papyri this prayer is followed by a Rubric, which orders that it +is to be said over a green stone scarab set in a band of _tchamu_ metal +(_i.e._ silver-gold), which is to be hung by a ring from the neck of the +deceased. Some Rubrics order it to be placed in the breast of a mummy, +where it is to take the place of the heart, and say that it will "open +the mouth" of the deceased. A tradition which is as old as the twelfth +dynasty says that the Chapter was discovered in the town of Khemenu +(Hermopolis Magna) by Herutataf, the son of Khufu, in the reign of +Menkaura, a king of the fourth dynasty. It was cut in hieroglyphs, +inlaid with lapis-lazuli on a block of alabaster, which was set under +the feet of Thoth, and was therefore believed to be a most powerful +prayer. We know that this prayer was recited by the Egyptians in the +Ptolemaic Period, and thus it is clear that it was in common use for a +period of nearly four thousand years. It may well be the oldest prayer +in the world. Under the Middle and New Empires this prayer was cut upon +hard green stone scarabs, but the versions of it found on scarabs are +often incomplete and full of mistakes. It is quite clear that the prayer +was turned into a spell, and that it was used merely as a "word of +power," and that the hard stone scarabs were regarded merely as amulets. +On many of them spaces are found that have been left blank to receive +the names of those with whom they were to be buried; this proves that +such scarabs once formed part of some undertaker's stock-in-trade, and +that they were kept ready for those who were obliged to buy "heart +scarabs" in a hurry. + +Another remarkable composition in the Book of the Dead is the first part +of Chapter CXXV, which well illustrates the lofty moral conceptions of +the Egyptians of the eighteenth dynasty. The deceased is supposed to be +standing in the "Usekht Maati," or Hall of the Two Maati goddesses, one +for Upper Egypt and one for Lower Egypt, wherein Osiris and his +Forty-two Judges judge the souls of the dead. Before judgment is given +the deceased is allowed to make a declaration, which in form closely +resembles that made in many parts of Africa at the present day by a man +who is condemned to undergo the ordeal of drinking "red water," and in +it he states that he has not committed offences against the moral and +religious laws of his country. He says: + +"Homage to thee, O Great God, thou Lord of Maati. I have come to thee, O +my Lord, and I have brought myself hither that I may behold thy +beauties. I know thee. I know thy name. I know the names of the +Forty-two[1] gods who live with thee in this Hall of Truth, who keep +ward over sinners, and who feed upon their blood on the day when the +lives of men are taken into account in the presence of Un-Nefer (_i.e._ +the Good Being or Osiris).... Verily, I have come unto thee, I have +brought truth unto thee. I have destroyed wickedness for thee. I have +not done evil to men. I have not oppressed (or wronged) my family. I +have not done wrong instead of right. I have not been a friend of +worthless men. I have not wrought evil. I have not tried to make myself +over-righteous. I have not put forward my name for exalted positions. I +have not entreated servants evilly. I have not defrauded the man who was +in trouble. I have not done what is hateful (or taboo) to the gods. I +have not caused a servant to be ill-treated by his master. I have not +caused pain [to any man]. I have not permitted any man to go hungry. I +have made none to weep. I have not committed murder. I have not ordered +any man to commit murder for me. I have inflicted pain on no man. I have +not robbed the temples of their offerings. I have not stolen the cakes +of the gods. I have not carried off the cakes offered to the spirits. I +have not committed fornication. I have not committed acts of impurity in +the holy places of the god of my town. I have not diminished the bushel. +I have not added to or filched away land. I have not encroached upon the +fields [of my neighbours]. I have not added to the weights of the +scales. I have not falsified the pointer of the scales. I have not taken +milk from the mouths of children. I have not driven away the cattle that +were upon their pastures. I have not snared the feathered fowl in the +preserves of the gods. I have not caught fish [with bait made of] fish +of their kind. I have not stopped water at the time [when it should +flow]. I have not breached a canal of running water. I have not +extinguished a fire when it should burn. I have not violated the times +[of offering] chosen meat-offerings. I have not driven off the cattle +from the property of the gods. I have not repulsed the god in his +manifestations. I am pure. I am pure. I am pure. I am pure." + +[Footnote 1: The Forty-two gods represent the forty-two nomes, or +counties, into which Egypt was divided.] + +[Illustration: Her-Heru and Queen Netchemet standing in the Hall of +Osiris and praying to the God, whilst the Heart of the Queen is being +weighed in the Balance. _From a papyrus (about 1050 B.C.) in the British +Museum._] + +In the second part of the Chapter the deceased repeats many of the above +declarations of his innocence, but with each declaration the name of one +of the Forty-two Judges is coupled. Thus we have: + + 1. "Hail, thou of the long strides, who comest forth from + Heliopolis, I have not committed sin. + + 2. "Hail, thou who art embraced by flame, who comest forth from + Kheraha, I have not robbed with violence. + + 3. "Hail, Nose, who comest forth from Hermopolis, I have not done + violence [to any man]. + + 4. "Hail, Eater of shadows, who comest forth from the Qerti, I have + not thieved. + + 5. "Hail, Stinking Face, who comest forth from Rastau, I have not + slain man or woman. + + 9. "Hail, Crusher of bones, who comest forth from Hensu, I have not + lied." + +Nothing is known of the greater number of these Forty-two gods, but it +is probable that they were local gods or spirits, each one representing +a nome, whose names were added to the declarations with the view of +making the Forty-two Judges represent all Egypt. + +In the third part of the Chapter we find that the religious ideas +expressed by the deceased have a far more personal character than those +of the first and second parts. Thus, having declared his innocence of +the forty-two sins or offences, "the heart which is righteous and +sinless" says: + +"Homage to you, O ye gods who dwell in your Hall of Maati! I know you +and I know your names. Let me not fall under your knives, and bring ye +not before the god whom ye follow my wickedness, and let not evil come +upon me through you. Declare ye me innocent in the presence of +Nebertcher,[1] because I have done that which is right in Tamera +(Egypt), neither blaspheming God, nor imputing evil (?) to the king in +his day. Homage to you, O ye gods, who live in your Hall of Maati, who +have no taint of sin in you, who live upon truth, who feed upon truth +before Horus, the dweller in his disk. Deliver me from Baba, who liveth +upon the entrails of the mighty ones, on the day of the Great Judgment. +Let me come to you, for I have not committed offences [against you]; I +have not done evil, I have not borne false witness; therefore let +nothing [evil] be done unto me. I live upon truth. I feed upon truth. I +have performed the commandments of men, and the things which make the +gods contented. I have made the god to be at peace [with me by doing] +that which is his will. I have given bread to the hungry man, and water +to the thirsty man, and apparel to the naked man, and a ferry boat to +him that had none. I have made offerings to the gods, and given funerary +meals to the spirits. Therefore be ye my deliverers, be ye my +protectors; make ye no accusations against me in the presence [of the +Great God]. I am clean of mouth and clean of hands; therefore let be +said unto me by those who shall see me: 'Come in peace, come in peace' +(_i.e._ Welcome! Welcome!).... I have testified before Herfhaf,[2] and +he hath approved me. I have seen the things over which the Persea tree +spreadeth [its branches] in Rastau. I offer up my prayers to the gods, +and I know their persons. I have come and have advanced to declare the +truth and to set up the Balance[3] on its stand in Aukert."[4] + +[Footnote 1: The Lord to the uttermost limit, _i.e._ Almighty God.] + +[Footnote 2: The celestial ferryman who ferried the souls of the +righteous to the Island of Osiris. None but the righteous could enter +his boat, and none but the righteous was allowed to land on the Island +of Osiris.] + +[Footnote 3: The balance in which the heart was weighed.] + +[Footnote 4: A name of a part of the Other World near Heliopolis.] + +Then addressing the god Osiris the deceased says: "Hail, thou who art +exalted upon thy standard, thou lord of the Atef crown, whose name is +'Lord of the Winds,' deliver me from thine envoys who inflict evils, who +do harm, whose faces are uncovered, for I have done the right for the +Lord of Truth. I have purified myself and my fore parts with holy water, +and my hinder parts with the things that make clean, and my inward parts +have been [immersed] in the Lake of Truth. There is not one member of +mine wherein truth is lacking. I purified myself in the Pool of the +South. I rested in the northern town in the Field of the Grasshoppers, +wherein the sailors of Ra bathe at the second hour of the night and at +the third hour of the day." One would think that the moral worth of the +deceased was such that he might then pass without delay into the most +holy part of the Hall of Truth where Osiris was enthroned. But this is +not the case, for before he went further he was obliged to repeat the +magical names of various parts of the Hall of Truth; thus we find that +the priest thrust his magic into the most sacred of texts. At length +Thoth, the great Recorder of Egypt, being satisfied as to the good faith +and veracity of the deceased, came to him and asked why he had come to +the Hall of Truth, and the deceased replied that he had come in order to +be "mentioned" to the god. Thoth then asked him, "Who is he whose heaven +is fire, whose walls are serpents, and the floor of whose house is a +stream of water?" The deceased replied, "Osiris"; and he was then bidden +to advance so that he might be introduced to Osiris. As a reward for his +righteous life sacred food, which proceeded from the Eye of Ra, was +allotted to him, and, living on the food of the god, he became a +counterpart of the god. + +From first to last the Book of the Dead is filled with spells and +prayers for the preservation of the mummy and for everlasting life. As +instances of these the following passages are quoted from Chapters 154 +and 175. "Homage to thee, O my divine father Osiris, thou livest with +thy members. Thou didst not decay. Thou didst not turn into worms. Thou +didst not waste away. Thou didst not suffer corruption. Thou didst not +putrefy. I am the god Khepera, and my members shall have an everlasting +existence. I shall not decay. I shall not rot. I shall not putrefy. I +shall not turn into worms. I shall not see corruption before the eye of +the god Shu. I shall have my being, I shall have my being. I shall live, +I shall live. I shall flourish, I shall flourish. I shall wake up in +peace. I shall not putrefy. My inward parts shall not perish. I shall +not suffer injury. Mine eye shall not decay. The form of my visage shall +not disappear. Mine ear shall not become deaf. My head shall not be +separated from my neck. My tongue shall not be carried away. My hair +shall not be cut off. Mine eyebrows shall not be shaved off. No baleful +injury shall come upon me. My body shall be established, and it shall +neither crumble away nor be destroyed on this earth." The passage that +refers to everlasting life occurs in Chapter 175, wherein the scribe +Ani is made to converse with Thoth and Temu in the Tuat, or Other World. +Ani, who is supposed to have recently arrived there, says: "What manner +of country is this to which I have come? There is no water in it. There +is no air. It is depth unfathomable, it is black as the blackest night, +and men wander helplessly therein. In it a man may not live in quietness +of heart; nor may the affections be gratified therein." After a short +address to Osiris, the deceased asks the god, "How long shall I live?" +And the god says, "It is decreed that thou shalt live for millions of +millions of years, a life of millions of years." + +As a specimen of a spell that was used in connection with an amulet may +be quoted Chapter 156. The amulet was the _tet_, which represented a +portion of the body of Isis. The spell reads: "The blood of Isis, the +power of Isis, the words of power of Isis shall be strong to protect +this mighty one (_i.e._ the mummy), and to guard him from him that would +do unto him anything which he abominateth (or, is taboo to him)." The +object of the spell is explained in the Rubric, which reads: "[This +spell] shall be said over a _tet_ made of carnelian, which hath been +steeped in water of _ankham_ flowers, and set in a frame of sycamore +wood, and placed on the neck of the deceased on the day of the funeral. +If these things be done for him the powers of Isis shall protect his +body, and Horus, the son of Isis, shall rejoice in him when he seeth +him. And there shall be no places hidden from him as he journeyeth. And +one hand of his shall be towards heaven and the other towards earth, +regularly and continually. Thou shalt not let any person who is with +thee see it [a few words broken away]." Of the spells written in the +Book of the Dead to make crocodiles, serpents, and other reptiles +powerless, the following are specimens: "Away with thee! Retreat! Get +back, O thou accursed Crocodile Sui. Thou shalt not come nigh me, for I +have life through the words of power that are in me. If I utter thy name +to the Great God he will make thee to come before the two divine +messengers Betti and Herkemmaat. Heaven ruleth its seasons, and the +spell hath power over what it mastereth, and my mouth ruleth the spell +that is inside it. My teeth which bite are like flint knives, and my +teeth which grind are like unto those of the Wolf-god. O thou who +sittest spellbound with thine eyes fixed through my spell, thou shalt +not carry off my spell, thou Crocodile that livest on spells" (Chap. +XXXI). + + "Get thee back, thou Crocodile of the West, that livest on the + never-resting stars. That which is thy taboo is in me. I have eaten + the brow (or, skull) of Osiris. I am set. + + "Get thee back, thou Crocodile of the West. The serpent Nau is + inside me. I will set it on thee, thy flame shall not approach me. + + "Get thee back, thou Crocodile of the East, that feedest upon the + eaters of filth. That which is thy taboo is in me. I advance. I am + Osiris. + + "Get thee back, thou Crocodile of the East. The serpent Nau is + inside me. I will set it on thee; thy flame shall not approach me. + + "Get thee back, thou Crocodile of the South, that feedest upon + waste, garbage, and filth. That which is thy taboo is in me.... I + am Sept.[1] + + "Get thee back, thou Crocodile of the South. I will fetter thee. My + charm is among the reeds (?). I will not yield unto thee. + + "Get thee back, thou Crocodile of the North, that feedest upon what + is left by the hours. That which is thy taboo is in me. The + emissions shall [not] fall upon my head. I am Tem.[2] + + "Get thee back, thou Crocodile of the North, for the + Scorpion-goddess[3] is inside me, unborn (?). I am Uatch-Merti + (?).[4] + + "Created things are in the hollow of my hand, and the things that + are not yet made are inside me. I am clothed in and supplied with + thy spells, O Ra, which are above me and beneath me.... I am Ra, + the self-protected, no evil thing whatsoever shall overthrow me" + (Chap. XXXII). + +[Footnote 1: A god of the Eastern Delta and a local form of the Sun-god +early in the day.] + +[Footnote 2: The primeval god, a form of Pautti, the oldest Egyptian +god.] + +[Footnote 3: She was called "Serqet."] + +[Footnote 4: A green-eyed serpent-god, or goddess, equipped with great +power to destroy.] + + + + + CHAPTER V + + BOOKS OF THE DEAD OF THE GRAECO-ROMAN PERIOD + + +From what has been said in the preceding chapter it will be clear that +only wealthy people could afford to bury copies of the great Book of the +Dead with their deceased relatives. Whether the chapters that formed it +were written on coffins or on papyrus the cost of copying the work by a +competent scribe must have been relatively very great. Towards the close +of the twenty-sixth dynasty a feeling spread among the Egyptians that +only certain parts of the Book of the Dead were essential for the +resurrection of the body and for the salvation of the soul, and men +began to bury with their dead copies of the most important chapters of +it in a very much abridged form. A little later the scribes produced a +number of works, in which they included only such portions of the most +important chapters as were considered necessary to effect the +resurrection of the body. In other words, they rejected all the old +magical elements in the Book of the Dead, and preserved only the texts +and formulae that appertained to the cult of Osiris, the first man who +had risen from the dead. One of the oldest of these later substitutes +for the Book of the Dead is the _Shai en Sensen_, or "Book of +Breathings." Several copies of this work are extant in the funerary +papyri, and the following sections, translated from a papyrus in the +British Museum, will give an idea of the character of the Book: + +"Hail, Osiris[1] Kersher, son of Tashenatit! Thou art pure, thy heart is +pure. Thy fore parts are pure, thy hind parts are cleansed; thy interior +is cleansed with incense and natron, and no member of thine hath any +defect in it whatsoever. Kersher is washed in the waters of the Field of +Offerings, that lieth to the north of the Field of the Grasshoppers. The +goddesses Uatchet and Nekhebet purify thee at the eighth hour of the +night and at the eighth hour of the day. Come then, enter the Hall of +Truth, for thou art free from all offence and from every defect, and +'Stone of Truth' is thy name. Thou enterest the Tuat (Other World) as +one exceedingly pure. Thou art purified by the Goddesses of Truth in the +Great Hall. Holy water hath been poured over thee in the Hall of Keb +(_i.e._ the earth), and thy body hath been made pure in the Hall of Shu +(heaven). Thou lookest upon Ra when he setteth in the form of Tem at +eventide. Amen is nigh unto thee and giveth thee air, and Ptah likewise, +who fashioned thy members for thee; thou enterest the horizon with Ra. +Thy soul is received in the Neshem Boat of Osiris, thy soul is made +divine in the House of Keb, and thou art made to be triumphant for ever +and ever." + +"Hail, Osiris Kersher! Thy name flourisheth, thy earthly body is +stablished, thy spirit body germinateth, and thou art not repulsed +either in heaven or on earth. Thy face shineth before Ra, thy soul +liveth before Amen, and thy earthly body is renewed before Osiris. Thou +breathest the breath of life for ever and ever. Thy soul maketh +offerings unto thee in the course of each day.... Thy flesh is collected +on thy bones, and thy form is even as it was upon earth. Thou takest +drink into thy body, thou eatest with thy mouth, and thou receivest thy +rations in company with the souls of the gods. Anubis protecteth thee; +he is thy protector, and thou art not turned away from the Gates of the +Tuat. Thoth, the most mighty god, the Lord of Khemenu (Hermopolis), +cometh to thee, and he writeth the 'Book of Breathings' with his own +fingers. Then doth thy soul breathe for ever and ever, and thy form is +renewed with life upon earth; thou art made divine with the souls of the +gods, thy heart is the heart of Ra, and thy limbs are the limbs of the +great god. Amen is nigh unto thee to make thee to live again. Upuat +openeth a prosperous road for thee. Thou seest with thine eyes, thou +hearest with thine ears, thou speakest with thy mouth, thou walkest with +thy legs. Thy soul hath been made divine in the Tuat, so that it may +change itself into any form it pleaseth. Thou canst snuff at will the +odours of the holy Acacia of Anu (An, or Heliopolis). Thou wakest each +day and seest the light of Ra; thou appearest upon the earth each day, +and the 'Book of Breathings' of Thoth is thy protection, for through it +dost thou draw thy breath each day, and through it do thine eyes behold +the beams of the Sun-god Aten. The Goddess of Truth vindicateth thee +before Osiris, and her writings are upon thy tongue. Ra vivifieth thy +soul, the Soul of Shu is in thy nostrils. Thou art even as Osiris, and +'Osiris Khenti Amenti' is thy name. Thy body liveth in Tatu (Busiris), +and thy soul liveth in heaven.... Thy odour is that of the holy gods in +Amentet, and thy name is magnified like the names of the Spirits of +heaven. Thy soul liveth through the 'Book of Breathings,' and it is +rejoined to thy body by the 'Book of Breathings.' These fine extracts +are followed in the British Museum papyrus by the praises of Kersher by +the gods, a prayer of Kersher himself for offerings, and an extract from +the so-called Negative Confession, which has been already described. The +work is closed by an address to the gods, in which it is said that +Kersher is sinless, that he feeds and lives upon Truth, that his deeds +have satisfied the hearts of the gods, and that he has fed the hungry +and given water to the thirsty and clothes to the naked.[2] + +[Footnote 1: The deceased is always supposed to be identified with +Osiris.] + +[Footnote 2: A papyrus at Florence contains a copy of Part II. of The +Book of Breathings. The fundamental ideas are the same as those in Part +I., but the forms in which they are expressed are different. The +deceased is made to address several gods by name, and to declare that he +himself is those gods. "I am Ra, I am Atem, I am Osiris, I am Horus, I +am Thoth," &c.] + +Another late work of considerable interest is the "Book of Traversing +Eternity," the fullest known form of which is found on a papyrus at +Vienna. This work describes how the soul of the deceased, when armed +with the power which the Book of Traversing Eternity will give it, shall +be able to travel from one end of Egypt to the other, and to visit all +the holy places, and to assist at the festivals, and to enjoy communion +not only with the gods and spirits who assemble there, but also with its +kinsfolk and acquaintances whom it left behind alive on the earth. The +object of the book was to secure for the deceased the resurrection of +his body; it opens with the following words: "Thy soul liveth in heaven +in the presence of Ra. Thy Ka hath acquired the divine nature of the +gods. Thy body remaineth in the deep house (_i.e._ tomb) in the presence +of Osiris. Thy spirit-body becometh glorious among the living. Thy +descendants flourish upon the earth, in the presence of Keb, upon thy +seat among the living, and thy name is stablished by the utterance of +those who have their being through the 'Book of Traversing Eternity.' +Thou comest forth by day, thou art joined to the Sun-god Aten." The text +goes on to state that the deceased breathes, speaks, eats, drinks, sees, +hears, and walks, and that all the organs of his body are in their +proper places, and that each is performing its proper functions. He +floats in the air, hovers in the shadow, rises in the sky, follows the +gods, travels with the stars, dekans, and planets, and moves about by +night and by day on earth and in heaven at will. + +Of the works that were originally composed for recitation on the days of +the festivals of Osiris, and were specially connected with the cult of +this god, three, which became very popular in the Graeco-Roman period, +may be mentioned. These are: (1) The Lamentations of Isis and Nephthys; +(2) The Festival Songs of Isis and Nephthys; (3) The Book of making +splendid the Spirit of Osiris. The first of these works was recited on +the twenty-fifth day of the fourth month of the season Akhet +(October-November) by two "fair women," who personified Isis and +Nephthys. One of these had the name of Isis on her shoulder, and the +other the name of Nephthys, and each held a vessel of water in her right +hand, and a "Memphis cake of bread" in her left. The object of the +recital was to commemorate the resurrection of Osiris, and if the book +were recited on behalf of any deceased person it would make his spirit +to be glorious, and stablish his body, and cause his Ka to rejoice, and +give breath to his nostrils and air to his throat. The two "fair women" +sang the sections alternately in the presence of the Kher-heb and Setem +priests. The two first sections, as they are found on a papyrus in +Berlin, read thus:--ISIS SAITH: "Come to thy house, come to thy house, O +An, come to thy house. Thine enemy [Set] hath perished. O beautiful +youth, come to thy house. Look thou upon me. I am the sister who loveth +thee, go not far from me. O Beautiful Boy, come to thy house, +straightway, straightway. I cannot see thee, and my heart weepeth for +thee; my eyes follow thee about. I am following thee about so that I may +see thee. Lo, I wait to see thee, I wait to see thee; behold, Prince, I +wait to see thee. It is good to see thee, it is good to see thee; O An, +it is good to see thee. Come to thy beloved one, come to thy beloved +one, O Un-Nefer, whose word is truth. Come to thy wife, O thou whose +heart is still. Come to the lady of thy house; I am thy sister from thy +mother's [womb]. Go not thou far from me. The faces of gods and men are +turned towards thee, they all weep for thee together. As soon as I saw +thee I cried out to thee, weeping with a loud voice which pierced the +heavens, and thou didst not hear my voice. I am thy sister who loved +thee upon earth; none other loved thee more than [thy] sister, thy +sister." + +NEPHTHYS SAITH: "O Beautiful Prince, come to thy house. Let thy heart +rejoice and be glad, for thine enemies have ceased to be. Thy two +Sisters are nigh unto thee; they guard thy bier, they address thee with +words [full of] tears as thou liest prone on thy bier. Look thou at the +young women; speak to us, O our Sovereign Lord. Destroy thou all the +misery that is in our hearts; the chiefs among gods and men look upon +thee. Turn thou towards us thy face, O our Sovereign Lord. At the sight +of thy face life cometh to our faces; turn not thou thy face from us. +The joy of our heart is in the sight of thee. O Beautiful Sovereign, our +hearts would see thee. I am thy sister Nephthys who loveth thee. The +fiend Seba hath fallen, he hath not being. I am with thee, and I act as +the protectress of thy members for ever and ever." + +The second work, the "Festival Songs of Isis and Nephthys," was sung +during the great festival of Osiris, which took place in the fourth +month of the Season of Akhet and lasted five days (from the +twenty-second to the twenty-sixth day). It was sung by two virgins who +wore fillets of sheep's wool on their heads, and held tambourines in +their hands; one was called Isis and the other Nephthys. According to +the rubrical directions given in the British Museum papyrus, the +sections were sung by both women together. The following passage will +illustrate the contents of the work: + +"Come, come, run to me, O strong heart! Let me see thy divine face, for +I do not see thee, and make thou clear the path that we may see thee as +we see Ra in heaven, when the heavens unite with the earth, and cause +darkness to fall upon the earth each day. My heart burneth as with fire +at thy escape from the Fiend, even as my heart burneth with fire when +thou turnest thy side to me; O that thou wouldst never remove it from +me! O thou who unitest the Two Domains (_i.e._ Egypt, North and South), +and who turnest back those who are on the roads, I seek to see thee +because of my love for thee.... Thou fliest like a living being, O +Everlasting King; thou hast destroyed the fiend Anrekh. Thou art the +King of the South and of the North, and thou goest forth from +Tatchesert. May there never be a moment in thy life when I do not fill +thy heart, O my divine brother, my lord who goest forth from Aqert.... +My arms are raised to protect thee, O thou whom I love. I love thee, O +Husband, Brother, lord of love; come thou in peace into thy house.... +Thy hair is like turquoise as thou comest forth from the Fields of +Turquoise, thy hair is like unto the finest lapis-lazuli, and thou +thyself art more blue than thy hair. Thy skin and body are like southern +alabaster, and thy bones are of silver. The perfume of thy hair is like +unto new myrrh, and thy skull is of lapis-lazuli." + +The third work, "The Book of making splendid the Spirit of Osiris," was +also sung at the great festival of Osiris that took place during the +November-December at Abydos and other great towns in Egypt, and if it +were sung on behalf of any man, the resurrection and life, constantly +renewed, of that man were secured for his soul and spirit. This Book, +written in hieratic, is found in a papyrus in Paris, and the following +extract will illustrate its contents: "Come to thy house, come to thy +house, O An. Come to thy house, O Beautiful Bull, lord of men and women, +the beloved one, the lord of women. O Beautiful Face, Chief of Akert, +Prince, Khenti Amentiu, are not all hearts drunk through the love of +thee, O Un-Nefer, whose word is truth? The hands of men and gods are +lifted up and seek thee, even as the hands of a babe are stretched out +to his mother. Come thou to them, for their hearts are sad, and make +them to rejoice. The lands of Horus exult, the domains of Set are +overthrown because of their fear of thee. Hail, Osiris Khenti Amentiu! I +am thy sister Isis. No god and no goddess have done for thee what I have +done. I, a woman, made a man child for thee, because of my desire to +make thy name to live upon the earth. Thy divine essence was in my body, +I brought him forth on the ground. He pleaded thy case, he healed thy +suffering, he decreed the destruction of him that caused it. Set fell +under his knife, and the Smamiu fiends of Set followed him. The throne +of the Earth-god is thine, O thou who art his beloved son.... There is +health in thy members, thy wounds are healed, thy sufferings are +relieved, thou shalt never groan again in pain. Come to us thy sisters, +come to us; our hearts will live when thou comest. Men shall cry out to +thee, and women shall weep glad tears, at thy coming to them.... The +Nile appeareth at the command of thy mouth; thou makest men to live on +the effluxes that proceed from thy members, and thou makest every field +to flourish. When thou comest that which is dead springeth into life, +and the plants in the marshes put forth blossoms. Thou art the Lord of +millions of years, the sustainer of wild creatures, and the lord of +cattle; every created thing hath its existence from thee. What is in the +earth is thine. What is in the heavens is thine. What is in the waters +is thine. Thou art the Lord of Truth, the hater of sinners, whom thou +overthrowest in their sins. The Goddesses of Truth are with thee; they +never leave thee. No sinful man can approach thee in the place where +thou art. Whatsoever appertaineth to life and to death belongeth to +thee, and to thee belongeth everything that concerneth man." + +During the period of the occupation of Egypt by the Romans, the three +last-named works were still further abridged, and eventually the texts +that were considered essential for salvation were written upon small +sheets of papyrus from 9 to 12 inches high, and from 5 to 10 inches +wide. + + + + + CHAPTER VI + + THE EGYPTIAN STORY OF THE CREATION + + +If we consider for a moment the vast amount of thought which the +Egyptian gave to the problems of the future life, and their deep-seated +belief in resurrection and immortality, we cannot fail to conclude that +he must have theorised deeply about the constitution of the heaven in +which he hoped to live everlastingly, and about its Maker. The +translations given in the preceding pages prove that the theologians of +Egypt were ready enough to describe heaven, and the life led by the +blessed there, and the powers and the attributes of the gods, but they +appear to have shrunk from writing down in a connected form their +beliefs concerning the Creation and the origin of the Creator. The +worshippers of each great god proclaimed him to be the Creator of All, +and every great town had its own local belief on the subject. According +to the Heliopolitans, Atem, or Tem, and at a later period Ra, was the +Creator; according to Memphite theology he was Ptah; according to the +Hermopolitans he was Thoth; and according to the Thebans he was Amen +(Ammon). In only one native Egyptian work up to the present has there +been discovered any connected account of the Creation, and the means by +which it was effected, namely, the British Museum Papyrus, No. 10,188. +This papyrus was written about 305 B.C., and is therefore of a +comparatively late date, but the subject matter of the works contained +in it is thousands of years older, and it is only _their_ forms which +are of a late date. The Story of the Creation is found in the last work +in the papyrus, which is called the "Book of overthrowing Aapep, the +Enemy of Ra, the Enemy of Un-Nefer" (_i.e._ Osiris). This work is a +liturgy, which was said at certain times of the day and night in the +great temple of Amen-Ra at Thebes, with the view of preventing the +monster Aapep from obstructing the sunrise. Aapep was supposed to lie in +wait for the sun daily just before sunrise, with the view of doing +battle with him and overthrowing him. When the Sun-god arrived at the +place where Aapep was, he first of all cast a spell upon the monster, +which rendered him helpless, and then he cast his fiery rays upon him, +which shrivelled him up, and the fire of the god consumed him entirely. +In the temple of Amen-Ra the priests recited the spells that were +supposed to help the Sun-god to burn up Aapep, and they burnt waxen +figures of the monster in specially prepared fires, and, uttering +curses, they trampled them under foot and defiled them. These spells and +burnings were also believed to break up rain clouds, and to scatter fog +and mist and to dissipate thunder-storms, and to help the sun to rise on +this world in a cloudless sky. Aapep was a form of Set, the god of evil +of every kind, and his allies were the "Red Fiends" and the "Black +Fiends," and every power of darkness. In the midst of the magical spells +of this papyrus we find two copies of the "Book of knowing how Ra came +into being, and of overthrowing Aapep." One copy is a little fuller than +the other, but they agree substantially. The words of this book are said +in the opening line to have been spoken by the god Nebertcher, _i.e._ +the "Lord to the uttermost limit," or God Himself. The Egyptian +Christians, or Copts, in their religious writings use this name as an +equivalent of God Almighty, the Lord of All, the God of the Universe. +Nebertcher says: "I am the creator of what hath come into being. I +myself came into being under the form of the god Khepera. I came into +being under the form of Pautti (or, in primeval time), I formed myself +out of the primeval matter, I made myself out of the substance that was +in primeval time."[1] Nothing existed at that time except the great +primeval watery mass called NU, but in this there were the germs of +everything that came into being subsequently. There was no heaven, and +no earth, and the god found no place on which to stand; nothing, in +fact, existed except the god. He says, "I was alone." He first created +himself by uttering his own name as a word of power, and when this was +uttered his visible form appeared. He then uttered another kind of word +of power, and as a result of this his soul (_ba_) came into being, and +it worked in connection with his heart or mind (_ab_). Before every act +of creation Nebertcher, or his visible form Khepera, thought out what +form the thing to be created was to take, and when he had uttered its +name the thing itself appeared in heaven or earth. To fill the heaven, +or place where he lived, the god next produced from his body and its +shadow the two gods Shu and Tefnut. These with Nebertcher, or Khepera, +formed the first triad of gods, and the "one god became three," or, as +we should say, the one god had three aspects, each of which was quite +distinct from the other. The tradition of the begetting of Shu and +Tefnut is as old as the time of the pyramids, for it is mentioned in the +text of Pepi I, l. 466. The next act of creation resulted in the +emerging of the Eye of Nebertcher (later identified with Ra) from the +watery mass (NU), and light shone upon its waters. Shu and Tefnut then +united and they produced Keb, the Earth-god, and Nut, the Sky-goddess. +The text then refers to some calamity which befell the Eye of Nebertcher +or of Khepera, but what it was is not clear; at all events the Eye +became obscured, and it ceased to give light. This period of darkness +is, of course, the night, and to obviate the inconvenience caused by +this recurring period of darkness, the god made a second Eye, _i.e._ the +Moon, and set it in the heavens. The greater Eye ruled the day, and the +lesser Eye the night. One of the results of the daily darkness was the +descent of the Sky-goddess Nut to the Earth-god Keb each evening. + +[Footnote 1: The second version here states that the name of Nebertcher +is Ausares (Osiris), who is the oldest god of all.] + +The gods and goddesses next created were five, namely, Osiris, Horus, +Set, Isis, and Nephthys. Osiris married Isis, and their son was called +Horus; Set married Nephthys, but their son Anpu, or Anubis, is not +mentioned in our text. Osiris became the great Ancestor-god of Egypt, +and was a reincarnation of his great-grandfather. Men and women were +first formed from the tears that fell from the Eye of Khepera, or the +Sun-god, upon his body; the old Egyptian word for "men" very closely +resembles in form and sound the word for "tears." Plants, vegetables, +herbs, and trees owe their origin to the light of the moon falling upon +the earth. Our text contains no mention of a special creation of the +"beasts of the field," but the god states distinctly that he created the +children of the earth, or creeping things of all kinds, and among this +class quadrupeds are probably included. The men and women, and all the +other living creatures that were made at that time by Nebertcher, or +Khepera, reproduced their species, each in his own way, and thus the +earth became filled with their descendants as we see at the present +time. The elements of this Creation legend are very, very old, and the +form in which they are grouped in our text suggests the influence of the +priests of Heliopolis. It is interesting to note that only very ancient +gods appear as Powers of creation, and these were certainly worshipped +for many centuries before the priests of Heliopolis invented their cult +of the Sun-god, and identified their god with the older gods of the +country. We may note, too, that gods like Ptah and Amen, whose +reputation was so great in later times, and even when our text was +copied in 305 B.C., find no mention at all. + + + + + CHAPTER VII + + LEGENDS OF THE GODS + + +The Egyptians believed that at one time all the great gods and goddesses +lived upon earth, and that they ruled Egypt in much the same way as the +Pharaohs with whom they were more or less acquainted. They went about +among men and took a real personal interest in their affairs, and, +according to tradition, they spared no pains in promoting their wishes +and well-being. Their rule was on the whole beneficent, chiefly because +in addition to their divine attributes they possessed natures, and +apparently bodily constitutions that were similar to those of men. Like +men also they were supposed to feel emotions and passions, and to be +liable to the accidents that befell men, and to grow old, and even to +die. The greatest of all the gods was Ra, and he reigned over Egypt for +very many years. His reign was marked by justice and righteousness, and +he was in all periods of Egyptian history regarded as the type of what a +king should be. When men instead of gods reigned over Egypt they all +delighted to call themselves sons of Ra, and every king believed that Ra +was his true father, and regarded his mother's husband as his father +only in name. This belief was always common in Egypt, and even Alexander +the Great found it expedient to adopt it, for he made a journey to the +sanctuary of Amen (Ammon) in the Oasis of Siwah in order to be +officially acknowledged by the god. Having obtained this recognition, he +became the rightful lord of Egypt. + + + THE DESTRUCTION OF MANKIND + +This Legend is cut in hieroglyphs on the walls of a small chamber in the +tomb of Seti I about 1350 B.C. When Ra, the self-begotten and +self-formed god, had been ruling gods and men for some time, men began +to complain about him, saying, "His Majesty hath become old. His bones +have turned into silver, his flesh into gold, and his hair into real +lapis-lazuli." His Majesty heard these murmurings and commanded his +followers to summon to his presence his Eye (_i.e._ the goddess Hathor), +Shu, Tefnut, Keb, Nut, and the father and mother gods and goddesses who +were with him in the watery abyss of NU, and also the god of this water, +NU. They were to come to him with all their followers secretly, so that +men should not suspect the reason for their coming, and take flight, and +they were to assemble in the Great House in Heliopolis, where Ra would +take counsel with them. In due course all the gods assembled in the +Great House, and they ranged themselves down the sides of the House, and +they bowed down in homage before Ra until their heads touched the +ground, and said, "Speak, for we are listening." Then Ra addresing Nu, +the father of the first-born gods, told him to give heed to what men +were doing, for they whom he had created were murmuring against him. And +he said, "Tell me what ye would do. Consider the matter, invent a plan +for me, and I will not slay them until I have heard what ye shall say +concerning this thing." Nu replied, "Thou, O my son Ra, art greater than +the god who made thee (_i.e._ Nu himself), thou art the king of those +who were created with thee, thy throne is established, and the fear of +thee is great. Let thine Eye (Hathor) attack those who blaspheme thee." +And Ra said, "Lo, they have fled to the mountains, for their hearts are +afraid because of what they have said." The gods replied, "Let thine Eye +go forth and destroy those who blasphemed thee, for no eye can resist +thine when it goeth forth in the form of Hathor." Thereupon the Eye of +Ra, or Hathor, went in pursuit of the blasphemers in the mountains, and +slew them all. On her return Ra welcomed her, and the goddess said that +the work of vanquishing men was dear to her heart. Ra then said that he +would be the master of men as their king, and that he would destroy +them. For three nights the goddess Hathor-Sekhmet waded about in the +blood of men, the slaughter beginning at Hensu (Herakleopolis Magna). + +Then the Majesty of Ra ordered that messengers should be sent to Abu, a +town at the foot of the First Cataract, to fetch mandrakes (?), and when +they were brought he gave them to the god Sekti to crush. When the women +slaves were bruising grain for making beer, the crushed mandrakes (?) +were placed in the vessels that were to hold the beer, together with +some of the blood of those who had been slain by Hathor. The beer was +then made, and seven thousand vessels were filled with it. When Ra saw +the beer he ordered it to be taken to the scene of slaughter, and poured +out on the meadows of the four quarters of heaven. The object of putting +mandrakes (?) in the beer was to make those who drank fall asleep +quickly, and when the goddess Hathor came and drank the beer mixed with +blood and mandrakes (?) she became very merry, and, the sleepy stage of +drunkenness coming on her, she forgot all about men, and slew no more. +At every festival of Hathor ever after "sleepy beer" was made, and it +was drunk by those who celebrated the feast. + +Now, although the blasphemers of Ra had been put to death, the heart of +the god was not satisfied, and he complained to the gods that he was +smitten with the "pain of the fire of sickness." He said, "My heart is +weary because I have to live with men; I have slain some of them, but +worthless men still live, and I did not slay as many as I ought to have +done considering my power." To this the gods replied, "Trouble not about +thy lack of action, for thy power is in proportion to thy will." Here +the text becomes fragmentary, but it seems that the goddess Nut took the +form of a cow, and that the other gods lifted Ra on to her back. When +men saw that Ra was leaving the earth, they repented of their +murmurings, and the next morning they went out with bows and arrows to +fight the enemies of the Sun-god. As a reward for this Ra forgave those +men their former blasphemies, but persisted in his intention of retiring +from the earth. He ascended into the heights of heaven, being still on +the back of the Cow-goddess Nut, and he created there Sekhet-hetep and +Sekhet-Aaru as abodes for the blessed, and the flowers that blossomed +therein he turned into stars. He also created the millions of beings who +lived there in order that they might praise him. The height to which Ra +had ascended was now so great that the legs of the Cow-goddess on which +he was enthroned trembled, and to give her strength he ordained that Nut +should be held up in her position by the godhead and upraised arms of +the god Shu. This is why we see pictures of the body of Nut being +supported by Shu. The legs of the Cow-goddess were supported by the +various gods, and thus the seat of the throne of Ra became stable. When +this was done Ra caused the Earth-god Keb to be summoned to his +presence, and when he came he spake to him about the venomous reptiles +that lived in the earth and were hostile to him. Then turning to Thoth, +he bade him to prepare a series of spells and words of power, which +would enable those who knew them to overcome snakes and serpents and +deadly reptiles of all kinds. Thoth did so, and the spells which he +wrote under the direction of Ra served as a protection of the servants +of Ra ever after, and secured for them the help of Keb, who became sole +lord of all the beings that lived and moved on and in his body, the +earth. Before finally relinquishing his active rule on earth, Ra +summoned Thoth and told him of his desire to create a Light-soul in the +Tuat and in the Land of the Caves. Over this region he appointed Thoth +to rule, and he ordered him to keep a register of those who were there, +and to mete out just punishments to them. In fact, Thoth was to be ever +after the representative of Ra in the Other World. + + + THE LEGEND OF RA AND ISIS + +This Legend is found written in the hieratic character upon a papyrus +preserved in Turin, and it illustrates a portion of the preceding +Legend. We have seen that Ra instructed Thoth to draw up a series of +spells to be used against venomous reptiles of all kinds, and the reader +will perceive from the following summary that Ra had good reason for +doing this. The Legend opens with a list of the titles of Ra, the +"self-created god," creator of heaven, earth, breath of life, fire, +gods, men, beasts, cattle, reptiles, feathered fowl, and fish, the King +of gods and men, to whom cycles of 120 years are as years, whose +manifold names are unknown even by the gods. The text continues: "Isis +had the form of a woman, and knew words of power, but she was disgusted +with men, and she yearned for the companionship of the gods and the +spirits, and she meditated and asked herself whether, supposing she had +the knowledge of the Name of Ra, it was not possible to make herself as +great as Ra was in heaven and on the earth? Meanwhile Ra appeared in +heaven each day upon his throne, but he had become old, and he dribbled +at the mouth, and his spittle fell on the ground. One day Isis took some +of the spittle and kneaded up dust in it, and made this paste into the +form of a serpent with a forked tongue, so that if it struck anyone the +person struck would find it impossible to escape death. This figure she +placed on the path on which Ra walked as he came into heaven after his +daily survey of the Two Lands (_i.e._ Egypt). Soon after this Ra rose +up, and attended by his gods he came into heaven, but as he went along +the serpent drove its fangs into him. As soon as he was bitten Ra felt +the living fire leaving his body, and he cried out so loudly that his +voice reached the uttermost parts of heaven. The gods rushed to him in +great alarm, saying, "What is the matter?" At first Ra was speechless, +and found himself unable to answer, for his jaws shook, his lips +trembled, and the poison continued to run through every part of his +body. When he was able to regain a little strength, he told the gods +that some deadly creature had bitten him, something the like of which he +had never seen, something which his hand had never made. He said, "Never +before have I felt such pain; there is no pain worse than this." Ra then +went on to describe his greatness and power, and told the listening gods +that his father and mother had hidden his name in his body so that no +one might be able to master him by means of any spell or word of power. +In spite of this something had struck him, and he knew not what it was. +"Is it fire?" he asked. "Is it water? My heart is full of burning fire, +my limbs are shivering, shooting pains are in all my members." All the +gods round about him uttered cries of lamentation, and at this moment +Isis appeared. Going to Ra she said, "What is this, O divine father? +What is this? Hath a serpent bitten thee? Hath something made by thee +lifted up its head against thee? Verily my words of power shall +overthrow it; I will make it depart in the sight of thy light." Ra then +repeated to Isis the story of the incident, adding, "I am colder than +water, I am hotter than fire. All my members sweat. My body quaketh. +Mine eye is unsteady. I cannot look on the sky, and my face is bedewed +with water as in the time of the Inundation."[1] Then Isis said, +"Father, tell me thy name, for he who can utter his own name liveth." + +[Footnote 1: _i.e._ in the period of summer. The season Shemmu began in +April and ended about July 15.] + +Ra replied, "I am the maker of heaven and earth. I knit together the +mountains and whatsoever liveth on them. I made the waters. I made +Mehturit[1] to come into being. I made Kamutef.[2] I made heaven, and +the two hidden gods of the horizon, and put souls into the gods. I open +my eyes, and there is light; I shut my eyes, and there is darkness. I +speak the word[s], and the waters of the Nile appear. I am he whom the +gods know not. I make the hours. I create the days. I open the year. I +make the river [Nile]. I create the living fire whereby works in the +foundries and workshops are carried out. I am Khepera in the morning, Ra +at noon, and Temu in the evening." Meanwhile the poison of the serpent +was coursing through the veins of Ra, and the enumeration of his works +afforded the god no relief from it. Then Isis said to Ra, "Among all the +things which thou hast named to me thou hast not named thy name. Tell me +thy name, and the poison shall come forth from thee." Ra still +hesitated, but the poison was burning in his blood, and the heat thereof +was stronger than that of a fierce fire. At length he said, "Isis shall +search me through, and my name shall come forth from my body and pass +into hers." Then Ra hid himself from the gods, and for a season his +throne in the Boat of Millions of Years was empty. When the time came +for the heart of the god to pass into Isis, the goddess said to Horus, +her son, "The great god shall bind himself by an oath to give us his two +eyes (_i.e._ the sun and the moon)." When the great god had yielded up +his name Isis pronounced the following spell: "Flow poison, come out of +Ra. Eye of Horus, come out of the god, and sparkle as thou comest +through his mouth. I am the worker. I make the poison to fall on the +ground. The poison is conquered. Truly the name of the great god hath +been taken from him. Ra liveth! The poison dieth! If the poison live Ra +shall die." These were the words which Isis spoke, Isis the great lady, +the Queen of the gods, who knew Ra by his own name. + +[Footnote 1: An ancient Cow-goddess of heaven.] + +[Footnote 2: A form of Amen-Ra.] + +In late times magicians used to write the above Legend on papyrus above +figures of Temu and Heru-Hekenu, who gave Ra his secret name, and over +figures of Isis and Horus, and sell the rolls as charms against snake +bites. + + + THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK + +The text of this Legend is cut in hieroglyphs on the walls of the temple +of Edfu, in Upper Egypt, and some of the incidents described in it are +illustrated by large bas-reliefs. The form of the Legend here given +dates from the Ptolemaic Period, but the subject matter is some +thousands of years older. The great historical fact underlying the +Legend is the Conquest of Egypt by some very early king who invaded +Egypt from the south, and who succeeded in conquering every part of it, +even the northern part of the Delta. The events described are supposed +to have taken place whilst Ra was still reigning on the earth. The +Legend states that in the three hundred and sixty-third year of the +reign of Ra-Harmakhis, the ever living, His Majesty was in Ta-sti +(_i.e._ the Land of the Bow, or Nubia) with his soldiers; the enemy had +reviled him, and for this reason the land is called "Uauatet" to this +day. From Nubia Ra sailed down the river to Apollinopolis (Edfu), and +Heru-Behutet, or Horus of Edfu, was with him. On arriving there Horus +told Ra that the enemy were plotting against him, and Ra told him to go +out and slay them. Horus took the form of a great winged disk, which +flew up into the air and pursued the enemy, and it attacked them with +such terrific force that they could neither see nor hear, and they fell +upon each other, and slew each other, and in a moment not a single foe +was left alive. Then Horus returned to the Boat of Ra-Harmakhis, in the +form of the winged disk which shone with many colours, and said, +"Advance, O Ra, and look upon thine enemies who are lying under thee in +this land." Ra set out on the journey, taking with him the goddess +Ashtoreth, and he saw his enemies lying on the ground, each of them +being fettered. After looking upon his slaughtered foes Ra said to the +gods who were with him, "Behold, let us sail in our boat on the water, +for our hearts are glad because our enemies have been overthrown on the +earth." So the Boat of Ra moved onwards towards the north, and the +enemies of the god who were on the banks took the form of crocodiles and +hippopotami, and tried to frighten the god, for as his boat came near +them they opened their jaws wide, intending to swallow it up together +with the gods who were in it. Among the crew were the Followers of Horus +of Edfu, who were skilled workers in metal, and each of these had in his +hands an iron spear and a chain. These "Blacksmiths" threw out their +chains into the river and allowed the crocodiles and hippopotami to +entangle their legs in them, and then they dragged the beasts towards +the bows of the Boat, and driving their spears into their bodies, slew +them there. After the slaughter the bodies of six hundred and fifty-one +crocodiles were brought and laid out before the town of Edfu. When Thoth +saw these he said, "Let your hearts rejoice, O gods of heaven, Let your +hearts rejoice, O ye gods who dwell on the earth. The Young Horus cometh +in peace. On his way he hath made manifest deeds of valour, according to +the Book of slaying the Hippopotamus." And from that day they made +figures of Horus in metal. + +Then Horus of Edfu took the form of the winged disk, and set himself on +the prow of the Boat of Ra. He took with him Nekhebet, goddess of the +South, and Uatchet, goddess of the North, in the form of serpents, so +that they might make all the enemies of the Sun-god to quake in the +South and in the North. His foes who had fled to the north doubled back +towards the south, for they were in deadly fear of the god. Horus +pursued and overtook them, and he and his blacksmiths had in their hands +spears and chains, and they slew large numbers of them to the south-east +of the town of Thebes in Upper Egypt. Many succeeded in escaping towards +the north once more, but after pursuing them for a whole day Horus +overtook them, and made a great slaughter among them. Meanwhile the +other foes of the god, who had heard of the defeats of their allies, +fled into Lower Egypt, and took refuge among the swamps of the Delta. +Horus set out after them, and came up with them, and spent four days in +the water slaying his foes, who tried to escape in the forms of +crocodiles and hippopotami. He captured one hundred and forty-two of the +enemy and a male hippopotamus, and took them to the fore part of the +Boat of Ra. There he hacked them in pieces, and gave their inward parts +to his followers, and their mutilated bodies to the gods and goddesses +who were in the Boat of Ra and on the river banks in the town of Heben. + +Then the remnant of the enemy turned their faces towards the Lake of the +North, and they attempted to sail to the Mediterranean in boats; but the +terror of Horus filled their hearts, and they left their boats and fled +to the district of Mertet-Ament, where they joined themselves to the +worshippers of Set, the god of evil, who dwelt in the Western Delta. +Horus pursued them in his boat for one day and one night without seeing +them, and he arrived at the town of Per-Rehui. At length he discovered +the position of the enemy, and he and his followers fell upon them, and +slew a large number of them; he captured three hundred and eighty-one of +them alive, and these he took to the Boat of Ra, then, having slain +them, he gave their carcases to his followers or bodyguard, who +presumably devoured them. The custom of eating the bodies of enemies is +very old in Egypt, and survives in some parts of Africa to this day. + +Then Set, the great antagonist of Horus, came out and cursed him for the +slaughter of his people, using most shameful words of abuse. Horus stood +up and fought a duel with Set, the "Stinking Face," as the text calls +him, and Horus succeeded in throwing him to the ground and spearing him. +Horus smashed his mouth with a blow of his mace, and having fettered him +with his chain, he brought him into the presence of Ra, who ordered that +he was to be handed over to Isis and her son Horus, that they might work +their will on him. Here we must note that the ancient editor of the +Legend has confounded Horus the ancient Sun-god with Horus, son of Isis, +son of Osiris. Then Horus, the son of Isis, cut off the heads of Set and +his followers in the presence of Ra, and dragged Set by his feet round +about throughout the district with his spear driven through his head and +back, according to the order of Ra. The form which Horus of Edfu had at +that time was that of a man of great strength, with the face and back of +a hawk; on his head he wore the Double Crown, with feathers and serpents +attached, and in his hands he held a metal spear and a metal chain. And +Horus, the son of Isis, took upon himself a similar form, and the two +Horuses slew all the enemies on the bank of the river to the west of the +town of Per-Rehui. This slaughter took place on the seventh day of the +first month of the season Pert,[1] which was ever afterwards called the +"Day of the Festival of Sailing." + +[Footnote 1: About the middle of November.] + +Now, although Set in the form of a man had been slain, he reappeared in +the form of a great hissing serpent, and took up his abode in a hole in +the ground without being noticed by Horus. Ra, however, saw him, and +gave orders that Horus, the son of Isis, in the form of a hawk-headed +staff, should set himself at the mouth of the hole, so that the monster +might never reappear among men. This Horus did, and Isis his mother +lived there with him. Once again it became known to Ra that a remnant of +the followers of Set had escaped, and that under the direction of the +Smait fiends, and of Set, who had reappeared, they were hiding in the +swamps of the Eastern Delta. Horus of Edfu, the winged disk, pursued +them, speared them, and finally slew them in the presence of Ra. For the +moment there were no more enemies of Ra to be found in the district on +land, although Horus passed six days and six nights in looking for them; +but it seems that several of the followers of Set in the forms of water +reptiles were lying on the ground under water, and that Horus saw them +there. At this time Horus had strict guard kept over the tomb of Osiris +in Anrutef,[1] because he learned that the Smait fiends wanted to come +and wreck both it and the body of the god. Isis, too, never ceased to +recite spells and incantations in order to keep away her husband's foes +from his body. Meanwhile the "blacksmiths" of Horus, who were in charge +of the "middle regions" of Egypt, found a body of the enemy, and +attacked them fiercely, slew many of them, and took one hundred and six +of them prisoners. The "blacksmiths" of the west also took one hundred +and six prisoners, and both groups of prisoners were slain before Ra. In +return for their services Ra bestowed dwelling-places upon the +"blacksmiths," and allowed them to have temples with images of their +gods in them, and arranged for offerings and libations to be made to +them by properly appointed priests of various classes. + +[Footnote 1: A district of Herakleopolis.] + +Shortly after these events Ra discovered that a number of his enemies +were still at large, and that they had sailed in boats to the swamps +that lay round about the town of Tchal, or Tchar, better known as Zoan +or Tanis. Once more Horus unmoored the Boat of Ra, and set out against +them; some took refuge in the waters, and others landed and escaped to +the hilly land on the east. For some reason, which is not quite +apparent, Horus took the form of a mighty lion with a man's face, and he +wore on his head the triple crown. His claws were like flints, and he +pursued the enemy on the hills, and chased them hither and thither, and +captured one hundred and forty-two of them. He tore out their tongues, +and ripped their bodies into strips with his claws, and gave them over +to his allies in the mountains, who, no doubt, ate them. This was the +last fight in the north of Egypt, and Ra proposed that they should sail +up the river and return to the south. They had traversed all Egypt, and +sailed over the lakes in the Delta, and down the arms of the Nile to the +Mediterranean, and as no more of the enemy were to be seen the prow of +the boat of Ra was turned southwards. Thoth recited the spells that +produced fair weather, and said the words of power that prevented storms +from rising, and in due course the Boat reached Nubia. When it arrived +Horus found in the country of Uauatet men who were conspiring against +him and cursing him, just as they had at one time blasphemed Ra. Horus, +taking the form of the winged disk, and accompanied by the two +serpent-goddesses, Nekhebet and Uatchet, attacked the rebels, but there +was no fierce fighting this time, for the hearts of the enemy melted +through fear of him. His foes cast themselves before him on the ground +in submission, they offered no resistance, and they died straightway. +Horus then returned to the town of Behutet (Edfu), and the gods +acclaimed him, and praised his prowess. Ra was so pleased with him that +he ordered Thoth to have a winged disk, with a serpent on each side of +it, placed in every temple in Egypt in which he (_i.e._ Ra) was +worshipped, so that it might act as a protector of the building, and +drive away any and every fiend and devil that might wish to attack it. +This is the reason why we find the winged disk, with a serpent on each +side of it, above the doors of temples and religious buildings +throughout the length and breadth of Egypt. + +In many places in the text that contains the above Legend there are +short passages in which attempts are made to explain the origins of the +names of certain towns and gods. All these are interpolations in the +narrative made by scribes at a late period of Egyptian history. As it +would be quite useless to reproduce them without many explanatory notes, +for which there is no room in this little book, they have been omitted. + + + THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE + +This Legend is cut in hieroglyphs on a large rounded block of granite, +which stands on the south-east portion of Sahal, a little island in the +First Cataract in Upper Egypt, two or three miles to the south of the +modern town of Aswan, the ancient Syene. The form of the Legend, and the +shapes of the hieroglyphs, and the late spelling of the words, prove +that the inscription is the work of the Ptolemaic Period, though it is +possible that the Legend in its simplest form is as old as the period to +which it is ascribed in the Sahal text, namely, the third dynasty, about +4100 B.C. The subject of the Legend is a terrible famine, which lasted +for seven years, in the reign of King Tcheser, and which recalls the +seven years' famine that took place in Egypt when Joseph was there. This +famine was believed to have been caused by the king's neglect to worship +properly the god Khnemu, who was supposed to control the springs of the +Nile, which were asserted by the sages to be situated between two great +rocks on the Island of Elephantine. The Legend sets forth that the +Viceroy of Nubia, in the reign of Tcheser, was a nobleman called Meter, +who was also the overseer of all the temple properties in the South. His +residence was in Abu, or Elephantine, and in the eighteenth year of his +reign the king sent him a despatch in which it was written thus: "This +is to inform thee that misery hath laid hold upon me as I sit upon the +great throne, and I grieve for those who dwell in the Great House.[1] My +heart is grievously afflicted by reason of a very great calamity, which +is due to the fact that the waters of the Nile have not risen to their +proper height for seven years. Grain is exceedingly scarce, there are no +garden herbs and vegetables to be had at all, and everything which men +use for food hath come to an end. Every man robbeth his neighbour. The +people wish to walk about, but are unable to move. The baby waileth, the +young man shuffleth along on his feet through weakness. The hearts of +the old men are broken down with despair, their legs give way under +them, they sink down exhausted on the ground, and they lay their hands +on their bellies [in pain]. The officials are powerless and have no +counsel to give, and when the public granaries, which ought to contain +supplies, are opened, there cometh forth from them nothing but wind. +Everything is in a state of ruin. I go back in my mind to the time when +I had an adviser, to the time of the gods, to the Ibis-god [Thoth], and +to the chief Kher-heb priest Imhetep (Imouthis),[2] the son of Ptah of +his South Wall.[3] [Tell me, I pray thee], Where is the birthplace of +the Nile? What god or what goddess presideth over it? What kind of form +hath the god? For it is he that maketh my revenue, and who filleth the +granaries with grain. I wish to go to [consult] the Chief of +Het-Sekhmet,[4] whose beneficence strengtheneth all men in their works. +I wish to go into the House of Life,[5] and to take the rolls of the +books in my own hands, so that I may examine them [and find out these +things]." + +[Footnote 1: An allusion to the royal title of Pharaoh, in Egyptian +PER-AA, the "Great House," in whom and by whom all the Egyptians were +supposed to live.] + +[Footnote 2: A famous priest and magician of Memphis, who was +subsequently deified.] + +[Footnote 3: A part of Memphis.] + +[Footnote 4: _i.e._ Hermopolis, the town of Thoth.] + +[Footnote 5: _i.e._ the library of the temple.] + +Having read the royal despatch the Viceroy Meter set out to go to the +king, and when he came to him he proceeded to instruct the king in the +matters about which he had asked questions. The text makes the king say: +"[Meter] gave me information about the rise of the Nile, and he told me +all that men had written concerning it; and he made clear to me all the +difficult passages [in the books], which my ancestors had consulted +hastily, and which had never before been explained to any king since the +time when Ra [reigned]. And he said to me: There is a town in the river +wherefrom the Nile maketh his appearance. 'Abu' was its name in the +beginning: it is the City of the Beginning, it is the Name of the City +of the Beginning. It reacheth to Uauatet, which is the first land [on +the south]. There is a long flight of steps there (a nilometer?), on +which Ra resteth when he determineth to prolong life to mankind. It is +called 'Netchemtchem ankh.' Here are the 'Two Qerti,'[1] which are the +two breasts wherefrom every good thing cometh. Here is the bed of the +Nile, here the Nile-god reneweth his youth, and here he sendeth out the +flood on the land. Here his waters rise to a height of twenty-eight +cubits; at Hermopolis (in the Delta) their height is seven cubits. Here +the Nile-god smiteth the ground with his sandals, and here he draweth +the bolts and throweth open the two doors through which the water +poureth forth. In this town the Nile-god dwelleth in the form of Shu, +and he keepeth the account of the products of all Egypt, in order to +give to each his due. Here are kept the cord for measuring land and the +register of the estates. Here the god liveth in a wooden house with a +door made of reeds, and branches of trees form the roof; its entrance is +to the south-east. Round about it are mountains of stone to which +quarrymen come with their tools when they want stone to build temples to +the gods, shrines for sacred animals, and pyramids for kings, or to make +statues. Here they offer sacrifices of all kinds in the sanctuary, and +here their sweet-smelling gifts are presented before the face of the god +Khnemu. In the quarries on the river bank is granite, which is called +the 'stone of Abu.' The names of its gods are: Sept (Sothis, the +dog-star), Anqet, Hep (the Nile-god), Shu, Keb, Nut, Osiris, Horus, +Isis, and Nephthys. Here are found precious stones (a list is given), +gold, silver, copper, iron, lapis-lazuli, emerald, crystal, ruby, &c., +alabaster, mother-of-emerald, and seeds of plants that are used in +making incense. These were the things which I learned from Meter [the +Viceroy]." + +[Footnote 1: The two caverns which contained the springs of the Nile.] + +Having informed the king concerning the rise of the Nile and the other +matters mentioned in his despatch, Meter made arrangements for the king +to visit the temple of Khnemu in person. This he did, and the Legend +gives us the king's own description of his visit. He says: I entered the +temple, and the keepers of the rolls untied them and showed them to me. +I was purified by the sprinkling of holy water, and I passed through the +places that were prohibited to ordinary folk, and a great offering of +cakes, ale, geese, oxen, &c., was offered up on my behalf to the gods +and goddesses of Abu. Then I found the god [Khnemu] standing in front of +me, and I propitiated him with the offerings that I made unto him, and I +made prayer and supplication before him. Then he opened his eyes,[1] and +his heart inclined to me, and in a majestic manner he said unto me: "I +am Khnemu who fashioned thee. My two hands grasped thee and knitted +together thy body; I made thy members sound, and I gave thee thy heart. +Yet the stones have been lying under the ground for ages, and no man +hath worked them in order to build a god-house, to repair the [sacred] +buildings which are in ruins, or to make shrines for the gods of the +South and North, or to do what he ought to do for his lord, even though +I am the Lord [the Creator]. I am Nu, the self-created, the Great God, +who came into being in the beginning. [I am] Hep [the Nile-god] who +riseth at will to give health to him that worketh for me. I am the +Governor and Guide of all men, in all their periods, the Most Great, the +Father of the gods, Shu, the Great One, the Chief of the earth. The two +halves of heaven are my abode. The Nile is poured out in a stream by me, +and it goeth round about the tilled lands, and its embrace produceth +life for every one that breatheth, according to the extent of its +embrace.... I will make the Nile to rise for thee, and in no year shall +it fail, and it shall spread its water out and cover every land +satisfactorily. Plants, herbs, and trees shall bend beneath [the weight +of] their produce. The goddess Rennet (the Harvest goddess) shall be at +the head of everything, and every product shall increase a hundred +thousandfold, according to the cubit of the year.[2] The people shall be +filled, verily to their hearts' desire, yea, everyone. Want shall cease, +and the emptiness of the granaries shall come to an end. The Land of +Mera (_i.e._ Egypt) shall be one cultivated land, the districts shall +be yellow with crops of grain, and the grain shall be good. The +fertility of the land shall be according to the desire [of the +husbandman], and it shall be greater than it hath ever been before." At +the sound of the word "crops" the king awoke, and the courage that then +filled his heart was as great as his former despair had been. + +[Footnote 1: The king was standing before a statue with movable eyes.] + +[Footnote 2: _i.e._ the number of the cubits which the waters of the +Nile shall rise.] + +Having left the chamber of the god the king made a decree by which he +endowed the temple of Khnemu with lands and gifts, and he drew up a code +of laws under which every farmer was compelled to pay certain dues to +it. Every fisherman and hunter had to pay a tithe. Of the calves cast +one tenth were to be sent to the temple to be offered up as the daily +offering. Gold, ivory, ebony, spices, precious stones, and woods were +tithed, whether their owners were Egyptians or not, but no local tribe +was to levy duty on these things on their road to Abu. Every artisan +also was to pay tithe, with the exception of those who were employed in +the foundry attached to the temple, and whose occupation consisted in +making the images of the gods. The king further ordered that a copy of +this decree, the original of which was cut in wood, should be engraved +on a stele to be set up in the sanctuary, with figures of Khnemu and his +companion gods cut above it. The man who spat upon the stele [if +discovered] was to be "admonished with a rope." + + + THE LEGEND OF THE WANDERINGS OF ISIS + +The god Osiris, as we have seen in the chapter on the Egyptian Religion +in the accompanying volume, lived and reigned at one time upon earth in +the form of a man. His twin-brother Set was jealous of his popularity, +and hated him to such a degree that he contrived a plan whereby he +succeeded in putting Osiris to death. Set then tried to usurp his +brother's kingdom and to make himself sole lord of Egypt, and, although +no text states it distinctly, it is clear that he seized his brother's +wife, Isis, and shut her up in his house. Isis was, however, under the +protection of the god Thoth, and she escaped with her unborn child, and +the following Legend describes the incidents that befell her, and the +death and revivification of Horus. It is cut in hieroglyphs upon a large +stone stele which was made for Ankh-Psemthek, a prophet of Nebun in the +reign of Nectanebus I, who reigned from 373 B.C. to 360 B.C. The stele +was dug up in 1828 at Alexandria, and was given to Prince Metternich by +Muhammad Ali Pasha; it is now commonly known as the "Metternich Stele." +The Legend is narrated by the goddess herself, who says: + +I am Isis. I escaped from the dwelling wherein my brother Set placed me. +Thoth, the great god, the Prince of Truth in heaven and on earth, said +unto me: "Come, O goddess Isis [hearken thou], it is a good thing to +hearken, for he who is guided by another liveth. Hide thyself with thy +child, and these things shall happen unto him. His body shall grow and +flourish, and strength of every kind shall be in him. He shall sit upon +his father's throne, he shall avenge him, and he shall hold the exalted +position of 'Governor of the Two Lands.'" I left the house of Set in the +evening, and there accompanied me Seven Scorpions, that were to travel +with me, and sting with their stings on my behalf. Two of them, Tefen +and Befen, followed behind me, two of them, Mestet and Mestetef, went +one on each side of me, and three, Petet, Thetet, and Maatet, prepared +the way for me. I charged them very carefully and adjured them to make +no acquaintance with any one, to speak to none of the Red Fiends, to pay +no heed to a servant (?), and to keep their gaze towards the ground so +that they might show me the way. And their leader brought me to Pa-Sui, +the town of the Sacred Sandals,[1] at the head of the district of the +Papyrus Swamps. When I arrived at Teb I came to a quarter of the town +where women dwelt. And a certain woman of quality spied me as I was +journeying along the road, and she shut her door in my face, for she was +afraid because of the Seven Scorpions that were with me. Then they took +counsel concerning her, and they shot out their poison on the tail of +Tefen. As for me, a peasant woman called Taha opened her door, and I +went into the house of this humble woman. Then the scorpion Tefen +crawled in under the door of the woman Usert [who had shut it in my +face], and stung her son, and a fire broke out in it; there was no water +to put it out, but the sky sent down rain, though it was not the time of +rain. And the heart of Usert was sore within her, and she was very sad, +for she knew not whether her son would live or die; and she went through +the town shrieking for help, but none came out at the sound of her +voice. And I was sad for the child's sake, and I wished the innocent one +to live again. So I cried out to her, saying, Come to me! Come to me! +There is life in my mouth. I am a woman well known in her town. I can +destroy the devil of death by a spell which my father taught me. I am +his daughter, his beloved one. + +[Footnote 1: These places were in the seventh nome of Lower Egypt +(Metelites).] + +Then Isis laid her hands on the child and recited this spell: + +"O poison of Tefent, come forth, fall on the ground; go no further. O +poison of Befent, come forth, fall on the ground. I am Isis, the +goddess, the mistress of words of power. I am a weaver of spells, I know +how to utter words so that they take effect. Hearken to me, O every +reptile that biteth (or stingeth), and fall on the ground. O poison of +Mestet, go no further. O poison of Mestetef, rise not up in his body. O +poison of Petet and Thetet, enter not his body. O poison of Maatet, fall +on the ground. Ascend not into heaven, I command you by the beloved of +Ra, the egg of the goose which appeareth from the sycamore. My words +indeed rule to the uttermost limit of the night. I speak to you, O +scorpions. I am alone and in sorrow, and our names will stink throughout +the nomes.... The child shall live! The poison shall die! For Ra liveth +and the poison dieth. Horus shall be saved through his mother Isis, and +he who is stricken shall likewise be saved." Meanwhile the fire in the +house of Usert was extinguished, and heaven was content with the +utterance of Isis. Then the lady Usert was filled with sorrow because +she had shut her door in the face of Isis, and she brought to the house +of the peasant woman gifts for the goddess, whom she had apparently not +recognised. The spells of the goddess produced, of course, the desired +effect on the poison, and we may assume that the life of the child was +restored to him. The second lot of gifts made to Isis represented his +mother's gratitude. + +Exactly when and how Isis made her way to a hiding place cannot be said, +but she reached it in safety, and her son Horus was born there. The +story of the death of Horus she tells in the following words: "I am +Isis. I conceived a child, Horus, and I brought him forth in a cluster +of papyrus plants (or, bulrushes). I rejoiced exceedingly, for in him I +saw one who would make answer for his father. I hid him, and I covered +him up carefully, being afraid of that foul one [Set], and then I went +to the town of Am, where the people gave thanks for me because they knew +I could cause them trouble. I passed the day in collecting food for the +child, and when I returned and took Horus into my arms, I found him, +Horus, the beautiful one of gold, the boy, the child, lifeless! He had +bedewed the ground with the water of his eye and with the foam of his +lips. His body was motionless, his heart did not beat, and his muscles +were relaxed." Then Isis sent forth a bitter cry, and lamented loudly +her misfortune, for now that Horus was dead she had none to protect her, +or to take vengeance on Set. When the people heard her voice they went +out to her, and they bewailed with her the greatness of her affliction. +But though all lamented on her behalf there was none who could bring +back Horus to life. Then a "woman who was well known in her town, a lady +who was the mistress of property in her own right," went out to Isis, +and consoled her, and assured her that the child should live through his +mother. And she said, "A scorpion hath stung him, the reptile Aunab hath +wounded him." Then Isis bent her face over the child to find out if he +breathed, and she examined the wound, and found that there was poison in +it, and then taking him in her arms, "she leaped about with him like a +fish that is put upon hot coals," uttering loud cries of lamentation. +During this outburst of grief the goddess Nephthys, her sister, arrived, +and she too lamented and cried bitterly over her sister's loss; with +her came the Scorpion-goddess Serqet. Nephthys at once advised Isis to +cry out for help to Ra, for, said she, it is wholly impossible for the +Boat of Ra to travel across the sky whilst Horus is lying dead. Then +Isis cried out, and made supplication to the Boat of Millions of Years, +and the Sun-god stopped the Boat. Out of it came down Thoth, who was +provided with powerful spells, and, going to Isis, he inquired +concerning her trouble. "What is it, what is it, O Isis, thou goddess of +spells, whose mouth hath skill to utter them with supreme effect? Surely +no evil thing hath befallen Horus, for the Boat of Ra hath him under its +protection. I have come from the Boat of the Disk to heal Horus." Then +Thoth told Isis not to fear, but to put away all anxiety from her heart, +for he had come to heal her child, and he told her that Horus was fully +protected because he was the Dweller in his disk, and the firstborn son +of heaven, and the Great Dwarf, and the Mighty Ram, and the Great Hawk, +and the Holy Beetle, and the Hidden Body, and the Governor of the Other +World, and the Holy Benu Bird, and by the spells of Isis and the names +of Osiris and the weeping of his mother and brethren, and by his own +name and heart. Turning towards the child Thoth began to recite his +spells and said, "Wake up, Horus! Thy protection is established. Make +thou happy the heart of thy mother Isis. The words of Horus bind up +hearts and he comforteth him that is in affliction. Let your hearts +rejoice, O ye dwellers in the heavens. Horus who avenged his father +shall make the poison to retreat. That which is in the mouth of Ra shall +circulate, and the tongue of the Great God shall overcome [opposition]. +The Boat of Ra standeth still and moveth not, and the Disk (_i.e._ the +Sun-god) is in the place where it was yesterday to heal Horus for his +mother Isis. Come to earth, draw nigh, O Boat of Ra, O ye mariners of +Ra; make the boat to move and convey food of the town of Sekhem (_i.e._ +Letopolis) hither, to heal Horus for his mother Isis.... Come to earth, +O poison! I am Thoth, the firstborn son, the son of Ra. Tem and the +company of the gods have commanded me to heal Horus for his mother Isis. +O Horus, O Horus, thy Ka protecteth thee, and thy Image worketh +protection for thee. The poison is as the daughter of its own flame; it +is destroyed because it smote the strong son. Your temples are safe, for +Horus liveth for his mother." Then the child Horus returned to life, to +the great joy of his mother, and Thoth went back to the Boat of Millions +of Years, which at once proceeded on its majestic course, and all the +gods from one end of heaven to the other rejoiced. Isis entreated either +Ra or Thoth that Horus might be nursed and brought up by the goddesses +of the town of Pe-Tep, or Buto, in the Delta, and at once Thoth +committed the child to their care, and instructed them about his future. +Horus grew up in Buto under their protection, and in due course fought a +duel with Set, and vanquished him, and so avenged the wrong done to his +father by Set. + + + THE LEGEND OF KHENSU-NEFER-HETEP + AND THE PRINCESS OF BEKHTEN + +Here for convenience' sake may be inserted the story of the Possessed +Princess of Bekhten and the driving out of the evil spirit that was in +her by Khensu-Nefer-hetep. The text of the Legend is cut in hieroglyphs +on a large sandstone tablet which was discovered by J.F. Champollion in +the temple of Khensu at Thebes, and was removed by Prisse d'Avennes in +1846 to Paris, where it is now preserved in the Bibliotheque Nationale. +The form of the Legend which we have is probably the work of the priests +of Khensu, about 1000 B.C., who wished to magnify their god, but the +incidents recorded are supposed to have taken place at the end of the +fourteenth century B.C., and there may indeed be historical facts +underlying the Legend. The text states that the king of Egypt, +Usermaatra-setepenra Rameses-meri-Amen, _i.e._ Rameses II, a king of the +nineteenth dynasty about 1300 B.C., was in the country of Nehern, or +Mesopotamia, according to his yearly custom, and that the chiefs of the +country, even those of the remotest districts from Egypt, came to do +homage to him, and to bring him gifts, _i.e._ to pay tribute. Their +gifts consisted of gold, lapis-lazuli, turquoise, and costly woods from +the land of the god,[1] and each chief tried to outdo his neighbour in +the magnificence of his gifts. Among these tributary chiefs was the +Prince of Bekhten, who, in addition to his usual gift, presented to the +king his eldest daughter, and he spake words of praise to the king, and +prayed for his life. His daughter was beautiful, and the king thought +her the most beautiful maiden in the world, and he gave her the name of +Neferu-Ra and the rank of "chief royal wife," _i.e._ the chief wife of +Pharaoh. When His Majesty brought her to Egypt she was treated as the +Queen of Egypt. + +[Footnote: 1: _i.e._ Southern Arabia and a portion of the east coast of +Africa near Somaliland.] + +One day in the late summer, in the fifteenth year of his reign, his +Majesty was in Thebes celebrating a festival in honour of Father Amen, +the King of the gods, in the temple now known as the Temple of Luxor, +when an official came and informed the king that "an ambassador of the +Prince of Bekhten had arrived bearing many gifts for the Royal Wife." +The ambassador was brought into the presence with his gifts, and having +addressed the king in suitable words of honour, and smelt the ground +before His Majesty, he told him that he had come to present a petition +to him on behalf of the Queen's sister, who was called Bentresht (_i.e._ +daughter of joy). The princess had been attacked by a disease, and the +Prince of Bekhten asked His Majesty to send a skilled physician to see +her. Straightway the king ordered his magicians (or medicine men) to +appear before him, and also his nobles, and when they came he told them +that he had sent for them to come and hear the ambassador's request. +And, he added, choose one of your number who is both wise and skilful; +their choice fell upon the royal scribe Tehuti-em-heb, and the king +ordered him to depart to Bekhten to heal the princess. When the magician +arrived in Bekhten he found that Princess Bentresht was under the +influence of a malignant spirit, and that this spirit refused to be +influenced in any way by him; in fact all his wisdom and skill availed +nothing, for the spirit was hostile to him. + +[Illustration: Stele relating the Story of the Healing of Bentresht, +Princess of Bekhten.] + +Then the Prince of Bekhten sent a second messenger to His Majesty, +beseeching him to send a god to Bekhten to overcome the evil spirit, and +he arrived in Egypt nine years after the arrival of the first +ambassador. Again the king was celebrating a festival of Amen, and when +he heard of the request of the Prince of Bekhten he went and stood +before the statue of Khensu, called "Nefer-hetep," and he said, "O my +fair lord, I present myself a second time before thee on behalf of the +daughter of the Prince of Bekhten." He then went on to ask the god to +transmit his power to Khensu, "Pa-ari-sekher-em-Uast," the god who +drives out the evil spirits which attack men, and to permit him to go to +Bekhten and release the Princess from the power of the evil spirit. And +the statue of Khensu Nefer-hetep bowed its head twice at each part of +the petition, and this god bestowed a fourfold portion of his spirit and +power on Khensu Pa-ari-sekher-em-Uast. Then the king ordered that the +god should set out on his journey to Bekhten carried in a boat, which +was accompanied by five smaller boats and by chariots and horses. The +journey occupied seventeen months, and the god was welcomed on his +arrival by the Prince of Bekhten and his nobles with suitable homage and +many cries of joy. The god was taken to the place where Princess +Bentresht was, and he used his magical power upon her with such good +effect that she was made whole at once. The evil spirit who had +possessed her came out of her and said to Khensu: "Welcome, welcome, O +great god, who dost drive away the spirits who attack men. Bekhten is +thine; its people, both men and women, are thy servants, and I myself am +thy servant. I am going to depart to the place whence I came, so that +thy heart may be content concerning the matter about which thou hast +come. I beseech Thy Majesty to give the order that thou and I and the +Prince of Bekhten may celebrate a festival together." The god Khensu +bowed his head as a sign that he approved of the proposal, and told his +priest to make arrangements with the Prince of Bekhten for offering up +a great offering. Whilst this conversation was passing between the evil +spirit and the god the soldiers stood by in a state of great fear. The +Prince of Bekhten made the great offering before Khensu and the evil +spirit, and the Prince and the god and the spirit rejoiced greatly. When +the festival was ended the evil spirit, by the command of Khensu, +"departed to the place which he loved." The Prince and all his people +were immeasurably glad at the happy result, and he decided that he would +consider the god to be a gift to him, and that he would not let him +return to Egypt. So the god Khensu stayed for three years and nine +months in Bekhten, but one day, whilst the Prince was sleeping on his +bed, he had a vision in which he saw Khensu in the form of a hawk leave +his shrine and mount up into the air, and then depart to Egypt. When he +awoke he said to the priest of Khensu, "The god who was staying with us +hath departed to Egypt; let his chariot also depart." And the Prince +sent off the statue of the god to Egypt, with rich gifts of all kinds +and a large escort of soldiers and horses. In due course the party +arrived in Egypt, and ascended to Thebes, and the god Khensu +Pa-ari-sekher-em-Uast went into the temple of Khensu Nefer-hetep, and +laid all the gifts which he had received from the Prince of Bekhten +before him, and kept nothing for his own temple. This he did as a proper +act of gratitude to Khensu Nefer-hetep, whose gift of a fourfold portion +of his spirit had enabled him to overcome the power of the evil spirit +that possessed the Princess of Bekhten. Thus Khensu returned from +Bekhten in safety, and he re-entered his temple in the winter, in the +thirty-third year of the reign of Rameses II. The situation of Bekhten +is unknown, but the name is probably not imaginary, and the country was +perhaps a part of Western Asia. The time occupied by the god Khensu in +getting there does not necessarily indicate that Bekhten was a very long +way off, for a mission of the kind moved slowly in those leisurely days, +and the priest of the god would probably be much delayed by the people +in the towns and villages on the way, who would entreat him to ask the +god to work cures on the diseased and afflicted that were brought to +him. We must remember that when the Nubians made a treaty with +Diocletian they stipulated that the goddess Isis should be allowed to +leave her temple once a year, and to make a progress through the country +so that men and women might ask her for boons, and receive them. + + + + + CHAPTER VIII + + HISTORICAL LITERATURE + + +The historical period of Egyptian history, that is to say, the period +during which Egypt was ruled by kings, each one calling himself +NESU-BATI, or "King of the South, King of the North," covers about 4400 +years according to some Egyptologists, and 3300 years according to +others. Of the kings of All Egypt who reigned during the period we know +the names of about two hundred, but only about one hundred and fifty +have left behind them monuments that enable us to judge of their power +and greatness. There is no evidence to show that the Egyptians ever +wrote history in our sense of the word, and there is not in existence +any native work that can be regarded as a history of Egypt. The only +known attempt in ancient times to write a history of Egypt was that made +by Manetho, a skilled scribe and learned man, who, in the reign of +Ptolemy II Philadelphus (289-246 B.C.), undertook to write a history of +the country, which was to be placed in the Great Library at Alexandria. +The only portion of this History that has come down to us is the List of +Kings, which formed a section of it; this List, in a form more or less +accurate, is extant in the works of Africanus and Eusebius. According to +the former 553 or 554 kings ruled over Egypt in 5380 years, and +according to the latter 421 or 423 kings ruled over Egypt in 4547 or +4939 years. It is quite certain that the principal acts and wars of each +king were recorded by the court scribes, or official "remembrancer" or +"recorder" of the day, and there is no doubt that such records were +preserved in the "House of Books," or Library, of the local temple for +reference if necessary. If this were not so it would have been +impossible for the scribes of the eighteenth and nineteenth dynasties to +compile the lists of kings found on the Palermo Stone, and in the Turin +Papyrus, and on the Tablets set up by Seti I and Rameses II at Abydos, +and on the Tablet of Ancestors at Karnak. These Lists, however, seem to +show that the learned scribes of the later period were not always sure +of the true sequence of the names, and that when they were dealing with +the names of the kings of the first two dynasties they were not always +certain even about the correct spelling and reading of their names. The +reason why the Egyptians did not write the history of their country from +a general point of view is easily explained. Each king wished to be +thought as great as possible, and each king's courtiers lost no +opportunity of showing that they believed him to be the greatest king +who had sat on the throne of Egypt. To magnify the deeds of his +ancestors was neither politic nor safe, nor did it lead to favours or +promotion. In no inscription of their descendants do we find the mighty +deeds and great conquests of Amenemhat III, or of Usertsen III, or of +Thothmes III, praised or described, and no court scribe ever dared to +draft a text stating that these were truly three of the greatest kings +of Egypt. When a local chief succeeded in making himself king of All +Egypt he did not concern himself with preserving records of the great +deeds of the king whose throne he had seized. When foreign foes invaded +Egypt and conquered it their followers raided the towns, burnt and +destroyed all that could be got rid of, and smashed the monuments +recording the prowess of the king they had overthrown. The net result of +all this is that the history of Egypt can only be partially constructed, +and that the sources of our information are a series of texts that were +written to glorify individual kings, and not to describe the history of +a dynasty, or the general development of the country, or the working out +of a policy. In attempting to draw up a connected account of a reign or +period the funerary inscriptions of high officials are often more useful +than the royal inscriptions. In the following pages are given extracts +from annals, building inscriptions, narratives of conquests, and +"triumph inscriptions" of an official character; specimens of the +funerary inscriptions that describe military expeditions, and supply +valuable information about the general history of events, will be given +in the chapter on Biographical Inscriptions. + +The earliest known annals are found on a stone which is preserved in the +Museum at Palermo, and which for this reason is called "The Palermo +Stone"; the Egyptian text was first published by Signor A. Pellegrini in +1896. How the principal events of certain years of the reigns of kings +from the Predynastic Period to the middle of the fifth dynasty are noted +is shown by the following: + + [Reign of] SENEFERU. Year ... + + The building of Tuataua ships of _mer_ wood of a hundred capacity, + and 60 royal boats of sixteen capacity. + + Raid in the Land of the Blacks (_i.e._ the Sudan), and the bringing + in of seven thousand prisoners, men and women, and twenty thousand + cattle, sheep, and goats. + + Building of the Wall of the South and North [called] House of + Seneferu. + + The bringing of forty ships of cedar wood (or perhaps "laden with + cedar wood"). + + [Height of the Nile.] Two cubits, two fingers. + + + [Reign of Seneferu.] Year ... + + The making of thirty-five ... 122 cattle + + The construction of one Tuataua ship of cedar wood of a hundred + capacity, and two ships of _mer_ wood of a hundred capacity. + + The numbering for the seventh time. + + [Height of the Nile.] Five cubits, one hand, one finger. + +The royal historical inscriptions of the first eleven dynasties are very +few, and their contents are meagre and unimportant. As specimens of +historical documents of the twelfth dynasty the following may be quoted: + + + EDICT AGAINST THE BLACKS + +This short inscription is dated in the eighth year of the reign of +Usertsen III. "The southern frontier in the eighth year under the +Majesty of the King of the South and North, Khakaura (Usertsen III), +endowed with life for ever. No Black whatsoever shall be permitted to +pass [this stone] going down stream, whether travelling by land or +sailing in a boat, with cattle, asses, goats, &c., belonging to the +Blacks, with the exception of such as cometh to do business in the +country of Aqen[1] or on an embassy. Such, however, shall be well +entreated in every way. No boats belonging to the Blacks shall in future +be permitted to pass down the river by the region of Heh."[2] + +[Footnote 1: This district has not been identified.] + +[Footnote 2: The district of Semnah and Kummah, about 40 miles south of +Wadi Halfah.] + +The methods of Usertsen III and his opinions of the Sudani folk are +illustrated by the following inscription which he set up at Semnah, a +fort built by him at the foot of the Second Cataract. + +"In the third month[1] of the season Pert His Majesty fixed the boundary +of Egypt on the south at Heh (Semnah). I made my boundary and went +further up the river than my fathers. I added greatly to it. I give +commands [therein]. I am the king, and what is said by me is done. What +my heart conceiveth my hand bringeth to pass. I am [like] the crocodile +which seizeth, carrieth off, and destroyeth without mercy. Words (or +matters) do not remain dormant in my heart. To the coward soft talk +suggesteth longsuffering; this I give not to my enemies. Him who +attacketh me I attack. I am silent in the matter that is for silence; I +answer as the matter demandeth. Silence after an attack maketh the heart +of the enemy bold. The attack must be sudden like that of a crocodile. +The man who hesitateth is a coward, and a wretched creature is he who is +defeated on his own territory and turned into a slave. The Black +understandeth talk only. Speak to him and he falleth prostrate. He +fleeth before a pursuer, and he pursueth only him that fleeth. The +Blacks are not bold men; on the contrary, they are timid and weak, and +their hearts are cowed. My Majesty hath seen them, and [what I say] is +no lie. + +[Footnote 1: = January-February.] + +"I seized their women, I carried off their workers in the fields, I came +to their wells, I slew their bulls, I cut their corn and I burnt it. +This I swear by the life of my father. I speak the truth; there is no +doubt about the matter, and that which cometh forth from my mouth cannot +be gainsaid. Furthermore, every son of mine who shall keep intact this +boundary which My Majesty hath made, is indeed my son; he is the son who +protecteth his father, if he keep intact the boundary of him that begot +him. He who shall allow this boundary to be removed, and shall not fight +for it, is not my son, and he hath not been begotten by me. Moreover, My +Majesty hath caused to be made a statue of My Majesty on this my +boundary, not only with the desire that ye should prosper thereby, but +that ye should do battle for it." + + + CAMPAIGN OF THOTHMES II IN THE SUDAN + +The following extract illustrates the inscriptions in which the king +describes an expedition into a hostile country which he has conducted +with success. It is taken from an inscription of Thothmes II, which is +cut in hieroglyphs on a rock by the side of the old road leading from +Elephantine to Philae, and is dated in the first year of the king's +reign. The opening lines enumerate the names and titles of the king, and +proclaim his sovereignty over the Haunebu, or the dwellers in the +northern Delta and on the sea coast, Upper and Lower Egypt, Nubia and +the Eastern Desert, including Sinai, Syria, the lands of the Fenkhu, and +the countries that lie to the south of the modern town of Khartum. The +next section states: "A messenger came in and saluted His Majesty and +said: The vile people of Kash (_i.e._ Cush, Northern Nubia) are in +revolt. The subjects of the Lord of the Two Lands (_i.e._ the King of +Egypt) have become hostile to him, and they have begun to fight. The +Egyptians [in Nubia] are driving down their cattle from the shelter of +the stronghold which thy father Thothmes [I] built to keep back the +tribes of the South and the tribes of the Eastern Desert." The last part +of the envoy's message seems to contain a statement that some of the +Egyptians who had settled in Nubia had thrown in their lot with the +Sudani folk who were in revolt. The text continues: "When His Majesty +heard these words he became furious like a panther (or leopard), and he +said: I swear by Ra, who loveth me, and by my father Amen, king of the +gods, lord of the thrones of the Two Lands, that I will not leave any +male alive among them. Then His Majesty sent a multitude of soldiers +into Nubia, now this was his first war, to effect the overthrow of all +those who had rebelled against the Lord of the Two Lands, and of all +those who were disaffected towards His Majesty. And the soldiers of His +Majesty arrived in the miserable land of Kash, and overthrew these +savages, and according to the command of His Majesty they left no male +alive, except one of the sons of the miserable Prince of Kash, who was +carried away alive with some of their servants to the place where His +Majesty was. His Majesty took his seat on his throne, and when the +prisoners whom his soldiers had captured were brought to him they were +placed under the feet of the good god. Their land was reduced to its +former state of subjection, and the people rejoiced and their chiefs +were glad. They ascribed praise to the Lord of the Two Lands, and they +glorified the god for his divine beneficence. This took place because of +the bravery of His Majesty, whom his father Amen loved more than any +other king of Egypt from the very beginning, the King of the South and +North, Aakheperenra, the son of Ra, Thothmes (II), whose crowns are +glorious, endowed with life, stability, and serenity, like Ra for ever." + + + CAPTURE OF MEGIDDO BY THOTHMES III + +The following is the official account of the Battle of Megiddo in Syria, +which was won by Thothmes III in the twenty-third year of his reign. The +narrative is taken from the Annals of Thothmes III. The king set out +from Thebes and marched into Syria, and received the submission of +several small towns, and having made his way with difficulty through the +hilly region to the south of the city of Megiddo, he camped there to +prepare for the battle. "Then the tents of His Majesty were pitched, and +orders were sent out to the whole army, saying, Arm yourselves, get your +weapons ready, for we shall set out to do battle with the miserable +enemy at daybreak. The king sat in his tent, the officers made their +preparations, and the rations of the servants were provided. The +military sentries went about crying, Be firm of heart. Be firm of heart. +Keep watch, keep watch. Keep watch over the life of the king in his +tent. And a report was brought to His Majesty that the country was +quiet, and that the foot soldiers of the south and north were ready. On +the twenty-first day of the first month of the season Shemu +(March-April) of the twenty-third year of the reign of His Majesty, and +the day of the festival of the new moon, which was also the anniversary +of the king's coronation, at dawn, behold, the order was given to set +the whole army in motion. His Majesty set out in his chariot of +silver-gold, and he had girded on himself the weapons of battle, like +Horus the Slayer, the lord of might, and he was like unto Menthu [the +War-god] of Thebes, and Amen his father gave strength to his arms. The +southern half of the army was stationed on a hill to the south of the +stream Kina, and the northern half lay to the south-west of Megiddo; His +Majesty was between them, and Amen was protecting him and giving +strength to his body. His Majesty at the head of his army attacked his +enemies, and broke their line, and when they saw that he was +overwhelming them they broke and fled to Megiddo in a panic, leaving +their horses and their gold and silver chariots on the field. [The +fugitives] were pulled up by the people over the walls into the city; +now they let down their clothes by which to pull them up. If the +soldiers of His Majesty had not devoted themselves to securing loot of +the enemy, they would have been able to capture the city of Megiddo at +the moment when the vile foes from Kadesh and the vile foes from this +city were being dragged up hurriedly over the walls into this city; for +the terror of His Majesty had entered into them, and their arms dropped +helplessly, and the serpent on his crown overthrew them. Their horses +and their chariots [which were decorated] with gold and silver were +seized as spoil, and their mighty men of war lay stretched out dead upon +the ground like fishes, and the conquering soldiers of His Majesty went +about counting their shares. And behold, the tent of the vile chief of +the enemy, wherein was his son, was also captured. Then all the soldiers +rejoiced greatly, and they glorified Amen, because he had made his son +(_i.e._ the king) victorious on that day, and they praised His Majesty +greatly, and acclaimed his triumph. And they collected the loot which +they had taken, viz. hands [cut off the dead], prisoners, horses, +chariots [decorated with] gold and silver," etc. + +In spite of the joy of the army Thothmes was angry with his troops for +having failed to capture the city. Every rebel chief was in Megiddo, and +its capture would have been worth more than the capture of a thousand +other cities, for he could have slain all the rebel chiefs, and the +revolt would have collapsed completely. Thothmes then laid siege to the +city, and he threw up a strong wall round about it, through which none +might pass, and the daily progress of the siege was recorded on a +leather roll, which was subsequently preserved in the temple of Amen at +Thebes. After a time the chiefs in Megiddo left their city and advanced +to the gate in the siege-wall and reported that they had come to tender +their submission to His Majesty, and it was accepted. They brought to +him rich gifts of gold, silver, lapis-lazuli, turquoise, wheat, wine, +cattle, sheep, goats, &c., and he reappointed many of the penitent +chiefs to their former towns as vassals of Egypt. Among the gifts were +340 prisoners, 83 hands, 2041 mares, 191 foals, 6 stallions, a royal +chariot with a golden pole, a second royal chariot, 892 chariots, total +924 chariots; 2 royal coats of mail, 200 ordinary coats of mail, 502 +bows, 7 tent poles inlaid with gold, 1929 cattle, 2000 goats, and 20,500 +sheep. + + + THE CONQUESTS OF THOTHMES III SUMMARISED BY + AMEN-RA, KING OF THE GODS + +The conquests of Thothmes III were indeed splendid achievements, and the +scribes of his time summarised them very skilfully in a fine text which +they had cut in hieroglyphs on a large stele at Karnak. The treatment +is, of course, somewhat poetical, but there are enough historical facts +underlying the statements to justify a rendering of it being given in +this chapter. The text is supposed to be a speech of Amen-Ra, the lord +of the thrones of the Two Lands, to the king. He says: + +"Thou hast come to me, thou hast rejoiced in beholding my beneficence, O +my son, my advocate, Menkheperra, living for ever! I rise upon thee +through my love for thee. My heart rejoiceth at thy auspicious comings +to my temple. My hands knit together thy limbs with the fluid of life; +sweet unto me are thy gracious acts towards my person. I have stablished +thee in my sanctuary. I have made thee to be a source of wonder [to +men]. I have given unto thee strength and conquests over all lands. I +have set thy Souls and the fear of thee in all lands. The terror of thee +hath penetrated to the four pillars of the sky. I have made great the +awe of thee in all bodies. I have set the roar of Thy Majesty everywhere +[in the lands of] the Nine Bows (_i.e._ Nubia). The Chiefs of all lands +are grouped in a bunch within thy fist. I put out my two hands; I tied +them in a bundle for thee. I collected the Antiu of Ta-sti[1] in tens of +thousands and thousands, and I made captives by the hundred thousand of +the Northern Nations. I have cast down thy foes under thy sandals, thou +hast trampled upon the hateful and vile-hearted foes even as I commanded +thee. The length and breadth of the earth are thine, and those who dwell +in the East and the West are vassals unto thee. Thou hast trodden upon +all countries, thy heart is expanded (_i.e._ glad). No one dareth to +approach Thy Majesty with hostility, because I am thy guide to conduct +thee to them. Thou didst sail over the Great Circuit of water (the +Euphrates) of Nehren (Aram Naharayim, or Mesopotamia) with strength and +power. I have commanded for thee that they should hear thy roarings, and +run away into holes in the ground. I stopped up their nostrils [shutting +out] the breath of life. I have set the victories of Thy Majesty in +their minds. The fiery serpent Khut which is on thy forehead burnt them +up. It made thee to grasp as an easy prey the Ketu peoples, it burnt up +the dwellers in their marshes with its fire. The Princes of the Aamu +(Asiatics) have been slaughtered, not one of them remains, and the sons +of the mighty men have fallen. I have made thy mighty deeds to go +throughout all lands, the serpent on my crown hath illumined thy +territory, nothing that is an abomination unto thee existeth in all the +wide heaven, and the people come bearing offerings upon their backs, +bowing to the ground before Thy Majesty, in accordance with my decree. I +made impotent those who dared to attack thee, their hearts melted and +their limbs quaked. + +[Footnote 1: The natives of the Eastern Desert of Nubia.] + +[Illustration: Stele on which is cut the Speech of Amen-Ra, summarising +the Conquests of Thothmes III.] + +"I have come, making thee to trample under foot the Chief of Tchah +(Syria), I have cast them down under thy feet in all the lands, I have +made them to behold Thy Majesty as the 'lord of beams' (_i.e._ the +Sun-god), thou hast shone on their faces as the image of me. + +"I have come, making thee to trample under foot the people of Asia, thou +hast led away captive the Chiefs of the Aamu of Retenu, I have made them +to behold Thy Majesty arrayed in thy decorations, grasping the weapons +for battle, [mounted] on thy chariot. + +"I have come, making thee to trample under foot the land of the East, +thou hast trodden upon those who dwell in the districts of the Land of +the God, I have made them to see thee as the brilliant star that +shooteth out light and fire and scattereth its dew. + +"I have come, making thee to trample under foot the land of the West, +Kefti (Phoenicia) and Asi (Cyprus) are in awe of thee. I have made them +to see Thy Majesty as a young bull, steady-hearted, with horns ready to +strike, invincible. + +"I have come, making thee to trample under foot those who are in their +marshes, the Lands of Methen (Mitani) quake through their fear of thee. +I have made them to see Thy Majesty as the crocodile, the lord of terror +in the water, unassailable. + +"I have come, making thee to trample under foot those who dwell in the +Islands, those who live in the Great Green (Mediterranean) hear thy +roarings, I have made them to see Thy Majesty as the slayer when he +mounteth on the back of his sacrificial animal. + +"I have come, making thee to trample under foot the Thehenu (Libyans), +the Islands of the Uthentiu [have submitted to] the power of thy Souls. +I have made them to see Thy Majesty as a savage lion, which hath +scattered the dead bodies of the people throughout their valleys. + +"I have come, making thee to trample under foot the uttermost ends of +the earth, the Circuit of the Great Circuit is in thy grasp, I have made +them to see Thy Majesty as the hawk, which seizeth what it seeth when it +pleaseth. + +"I have come, making thee to trample upon those who are on their +frontiers(?), thou hast smitten 'those on their sand' (_i.e._ the desert +dwellers), making them living captives. I have made them to see Thy +Majesty as a jackal of the south, moving fleetly and stealthily, and +traversing the Two Lands. + +"I have come, making thee to trample under foot the Antiu of Ta-sti, as +far as ... they are in thy grasp. I have made them to see Thy Majesty as +the Two Brothers (Set and Horus), I have gathered together their arms +about thee with [strength]. + +"I have placed thy Two Sisters (Isis and Nephthys) near thee as +protectresses for thee, the arms of Thy Majesty are [lifted] upwards to +drive away evil. I have made thee strong and glorious, O my beloved Son, +thou Mighty Bull, crowned in Thebes, begotten by me ..., Thothmes, the +everliving, who hast performed for me all that my Ka wished. Thou hast +set up my sanctuary with work that shall endure for ever, thou hast +lengthened it and broadened it more than ever was done before. The great +pylon ... Thou hast celebrated the festival of the beauties of Amen-Ra, +thy monuments are greater than those of any king who hath existed, I +commanded thee to do it. I am satisfied with it. I have stablished thee +upon the throne of Horus for hundreds of thousands of years. Thou shalt +guide life ..." + +[Illustration: A Page of the Hieratic Text, from the Great Harris +Papyrus in the British Museum, describing the great Works carried out by +Rameses III about 1200 B.C.] + + + SUMMARY OF THE REIGN OF RAMESES III + +The reign of Rameses III is remarkable in the annals of the New Empire, +and the great works which this king carried out, and his princely +benefactions to the temples of Egypt, are described at great length in +his famous papyrus in the British Museum (Harris, No. 1, No. 9999). The +last section of the papyrus contains an excellent historical summary of +the reign of Rameses III, and as it is one of the finest examples of +this class of literature a translation of it is here given. The text is +written in the hieratic character and reads: + +King Usermaatra-meri-Amen (Rameses III), life, strength, health [be to +him!] the great god, said unto the princes, and the chiefs of the land, +and the soldiers, and the charioteers, and the Shartanau soldiers, and +the multitudes of the bowmen, and all those who lived in the land of +Ta-mera (Egypt), Hearken ye, and I will cause you to know the splendid +deeds which I did when I was king of men. The land of Kamt was laid open +to the foreigner, every man [was ejected] from his rightful holding, +there was no "chief mouth" (_i.e._ ruler) for many years in olden times +until the new period [came]. The land of Egypt [was divided among] +chiefs and governors of towns, each one slew his neighbour. ... Another +period followed with years of nothingness (famine?). Arsu, a certain +Syrian, was with them as governor, he made the whole land to be one +holding before him. He collected his vassals, and mulcted them of their +possessions heavily. They treated the gods as if they were men, and they +offered up no propitiatory offerings in their temples. Now when the gods +turned themselves back to peace, and to the restoration of what was +right in the land, according to its accustomed and proper form, they +established their son who proceeded from their body to be Governor, +life, strength, health [be to him!], of every land, upon their great +throne, namely, Userkhara-setep-en-Amen-meri-Amen, life strength, health +[be to him!], the son of Ra, Set-nekht-merr-Ra-meri-Amen, life, +strength, health [be to him!]. He was like Khepra-Set when he is wroth. +He quieted the whole country which had been in rebellion. He slew the +evil-hearted ones who were in Ta-mera (Egypt). He purified the great +throne of Egypt. He was the Governor, life, strength, health [be to +him!], of the Two Lands, on the throne of Amen. He made to appear the +faces that had withdrawn themselves. Of those who had been behind walls +every man recognised his fellow. He endowed the temples with offerings +to offer as was right to the Nine Gods, according to use and wont. He +made me by a decree to be the Hereditary Chief in the seat of Keb. I +became the "Great High Mouth" of the lands of Egypt, I directed the +affairs of the whole land, which had been made one. He set on his double +horizon (_i.e._ he died) like the Nine Gods. There was performed for him +what was performed for Osiris; sailing in his royal boat on the river, +and resting [finally] in his house of eternity (_i.e._ the tomb) in +Western Thebes. + +My father Amen, the lord of the gods, Ra, Tem, and Ptah of the Beautiful +Face made me to be crowned lord of the Two Lands in the place of my +begetter. I received the rank of my father with cries of joy. The land +had peace, being fed with offerings, and men rejoiced in seeing me, +Governor, life, strength, health [be to him!], of the Two Lands, like +Horus when he was made to be Governor of the Two Lands on the throne of +Osiris. I was crowned with the Atef crown with the serpents, I bound on +the crown with plumes, like Tatenn. I sat on the throne of Heru-Khuti +(Harmakhis). I was arrayed in the ornaments [of sovereignty] like Tem. I +made Ta-mera to possess many [different] kinds of men, the officers of +the palace, the great chiefs, large numbers of horse and chariot +soldiers, hundreds of thousands of them, the Shartanau and the Qehequ, +who were numberless, soldiers of the bodyguard in tens of thousands, and +the peasants belonging to Ta-mera. + +I enlarged all the frontiers of Egypt, I conquered those who crossed +over them in their [own] lands. I slaughtered the Tanauna in their +islands; the Thakra and the Purastau were made into a holocaust. The +Shartanau and the Uasheshu of the sea were made non-existent; they were +seized [by me] at one time, and were brought as captives to Egypt, like +the sand in the furrows. I provided fortresses for them to dwell in, and +they were kept in check by my name. Their companies were very numerous, +like hundreds of thousands. I assessed every one of them for taxes +yearly, in apparel and wheat from the stores and granaries. I crushed +the Saara and the tribes of the Shasu (nomad shepherds). I carried off +their tents from their men, and the equipment thereof, and their flocks +and herds likewise, which were without number. They were put in fetters +and brought along as captives, as offerings to Egypt, and I gave them to +the Nine Gods as slaves for their temples. + +Behold, I will also make you to know concerning the other schemes that +have been carried out in Ta-mera during my reign. The Labu (Libyans) and +the Mashuashau had made their dwelling in Egypt, for they had captured +the towns on the west bank of the Nile from Hetkaptah (Memphis) to +Qarabana. They had occupied also both banks of the "Great River," and +they had been in possession of the towns (or villages) of Kutut[1] for +very, very many years whilst they were [lords] over Egypt. Behold, I +crushed them and slaughtered them at one time (_i.e._ in one +engagement). I overthrew the Mashuashau, the Libyans, the Asbatau, the +Qaiqashau, the Shaiu, the Hasau, and the Baqanau. [I] slaughtered them +in their blood, and they became piles of dead bodies. [Thus] I drove +them away from marching over the border of Egypt. The rest of them I +carried away, a vast multitude of prisoners, trussed like geese in front +of my horses, their women and their children in tens of thousands, and +their flocks and herds in hundreds of thousands. I allotted to their +chiefs fortresses, and they lived there under my name. I made them +officers of the bowmen, and captains of the tribes; they were branded +with my name and became my slaves; their wives and their children were +likewise turned into slaves. Their flocks and herds I brought into the +House of Amen, and they became his live-stock for ever. + +[Footnote 1: Perhaps the district of Canopus.] + +I made a very large well in the desert of Aina. It had a girdle wall +like a mountain of basalt(?), with twenty buttresses(?) in the +foundation [on] the ground, and its height was thirty cubits, and it had +bastions. The frame-work and the doors were cut out of cedar, and the +bolts thereof and their sockets were of copper. I cut out large +sea-going boats, with smaller boats before them, and they were manned +with large crews, and large numbers of serving-men. With them were the +officers of the bowmen of the boats, and there were trained captains and +mates to inspect them. They were loaded with the products of Egypt which +were without number, and they were in very large numbers, like tens of +thousands. These were despatched to the Great Sea of the water of Qett +(_i.e._ the Red Sea), they arrived at the lands of Punt, no disaster +followed them, and they were in an effective state and were +awe-inspiring. Both the large boats and the little boats were laden with +the products of the Land of the God, and with all kinds of wonderful and +mysterious things which are produced in those lands, and with vast +quantities of the _anti_ (myrrh) of Punt, which was loaded on to them by +tens of thousands [of measures] that were without number. The sons of +the chief of the Land of the God went in front of their offerings, their +faces towards Egypt. They arrived and were sound and well at the +mountain of Qebtit (Coptos),[1] they moored their boats in peace, with +the things which they had brought as offerings. To cross the desert they +were loaded upon asses and on [the backs of] men, and they were +[re]loaded into river-barges at the quay of Coptos. They were despatched +down the river, they arrived during a festival, and some of the most +wonderful of the offerings were carried into the presence of [My +Majesty]. The children of their chiefs adored my face, they smelt the +earth before my face, and rolled on the ground. I gave them to all the +gods of this land to propitiate the two gods in front of me every +morning. + +[Footnote 1: _i.e._ the part at the Red Sea end of the Valley of +Hammamat.] + +I despatched my envoys to the desert of Aataka to the great copper +workings that are in this place. Their sea-going boats were laden with +[some of] them, whilst those who went through the desert rode on asses. +Such a thing as this was never heard of before, from the time when kings +began to reign. Their copper workings were found, and they were full of +copper, and the metal was loaded by ten thousands [of measures] into +their sea-going boats. They were despatched with their faces towards +Egypt, and they arrived safely. The metal was lifted out and piled up +under the veranda in the form of blocks (or ingots) of copper, vast +numbers of them, as it were tens of thousands. They were in colour like +gold of three refinings. I allowed everybody to see them, as they were +wonderful things. + +I despatched inspectors and overseers to the turquoise desert (_i.e._ +Sinai) of my mother, the goddess Hathor, the lady of the turquoise. +[They] carried to her silver, gold, byssus, fine (?) linen, and many +things as numerous as the sand-grains, and laid them before her. And +there were brought unto me most wonderfully fine turquoises, real +stones, in large numbers of bags, and laid out before me. The like had +never been seen before--since kings began to reign. + +I caused the whole country to be planted with groves of trees and with +flowering shrubs, and I made the people to sit under the shade thereof. +I made it possible for an Egyptian woman to walk with a bold step to the +place whither she wished to go; no strange man attacked her, and no one +on the road. I made the foot-soldiers and the charioteers sit down in my +time, and the Shartanau and the Qehequ were in their towns lying at full +length on their backs; they were unafraid, for there was no fighting man +[to come] from Kash (Nubia), [and no] enemy from Syria. Their bows and +their weapons of war lay idle in their barracks, and they ate their +fill and drank their fill with shouts of joy. Their wives were with +them, [their] children were by their side; there was no need to keep +their eyes looking about them, their hearts were bold, for I was with +them as strength and protection for their bodies. I kept alive (_i.e._ +fed) the whole country, aliens, artisans, gentle and simple, men and +women. I delivered a man from his foe and I gave him air. I rescued him +from the strong man, him who was more honourable than the strong man. I +made all men to have their rightful positions in their towns. Some I +made to live [taking them] in the very chamber of the Tuat.[1] Where the +land was bare I covered it over again; the land was well filled during +my reign. I performed deeds of beneficence towards the gods as well as +towards men; I had no property that belonged to the people. I served my +office of king upon earth, as Governor of the Two Lands, and ye were +slaves under my feet without [complaint ?]. Ye were satisfactory to my +heart, as were your good actions, and ye performed my decrees and my +words. + +[Footnote 1: The sick and needy who were at death's door.] + +Behold, I have set in Akert (the Other World) like my father Ra. I am +among the Great Companies of the gods of heaven, earth, and the Tuat. +Amen-Ra hath stablished my son upon my throne, he hath received my rank +in peace, as Governor of the Two Lands, and he is sitting upon the +throne of Horus as Lord of the Two Nile-banks. He hath put on himself +the Atef crown like Ta-Tenn, Usermaatra-setep-en-Amen, life, strength, +health [be to him!], the eldest-born son of Ra, the self-begotten, +Rameses (IV)-heqmaat-meri-Amen, life, strength, health [be to him!], the +divine child, the son of Amen, who came forth from his body, rising as +the Lord of the Two Lands, like Ta-Tenn. He is like a real son, favoured +for his father's sake. Tie ye yourselves to his sandals. Smell the earth +before him. Do homage to him. Follow him at every moment. Praise him. +Worship him. Magnify his beneficent actions as ye do those of Ra every +morning. Present ye before him your offerings [in] his Great House +(_i.e._ palace), which is holy. Carry ye to him the "blessings" (?) of +the [tilled] lands and the deserts. Be strong to fulfil his words and +the decrees that are uttered among you. Follow (?) his utterances, and +ye shall be safe under his Souls. Work all together for him in every +work. Haul monuments for him, excavate canals for him, work for him in +the work of your hands, and there will accrue unto you his favour as +well as his food daily. Amen hath decreed for him his sovereignty upon +earth, he hath made this period of his life twice as long as that of any +other king, the King of the South and North, the Lord of the Two Lands, +Usermaatra-setep-en-Amen, life, strength, health [be to him!], the son +of Ra, the lord of crowns, Rameses (IV)-heqmaat-meri-Amen, life, +strength, health [be to him!], who is endowed with life for ever. + + + THE INVASION AND CONQUEST OF EGYPT + BY PIANKHI, KING OF NUBIA + +The text describing the invasion and conquest of Egypt by Piankhi, King +of Nubia, is cut in hieroglyphs upon a massive stone stele which was +found among the ruins of Piankhi's temple at Gebel Barkal, near the foot +of the Fourth Cataract, and which is now preserved in the Egyptian +Museum, Cairo. Although this composition does not belong to the best +period of Egyptian Literature, it is a very fine work. The narrative is +vivid, and the aim of the writer was rather to state the facts of this +splendid expedition than to heap up empty compliments on the king; both +the subject-matter and the dress in which it appears are well worthy of +reproduction in an English form. The inscription is dated in the +twenty-first year of Piankhi's reign, and the king says: + +"Hearken ye to [the account of] what I have done more than my ancestors. +I am a king, the emanation of the god, the living offspring of the god +Tem, who at birth was ordained the Governor whom princes were to fear." +His mother knew before his birth that he was to be the Governor, he the +beneficent god, the beloved of the gods, the son of Ra who was made by +his (the god's) hands, Piankhi-meri-Amen. One came and reported to His +Majesty that the great prince Tafnekht had taken possession of all the +country on the west bank of the Nile in the Delta, from the swamps even +to Athi-taui[1], that he had sailed up the river with a large force, +that all the people on both sides of the river had attached themselves +to him, and that all the princes and governors and heads of temple-towns +had flocked to him, and that they were "about his feet like dogs." No +city had shut its gates before him, on the contrary, Mer-Tem, +Per-sekhem-kheper-Ra, Het-neter-Sebek, Per-Metchet, Thekansh, and all +the towns in the west had opened their gates to him. In the east +Het-benu, Taiutchait, Het-suten, and Pernebtepahet had opened to him, +and he had besieged Hensu (Herakleopolis) and closely invested it. He +had enclosed it like a serpent with its tail in its mouth. "Those who +would come out he will not allow to come out, and those who would go in +he will not allow to go in, by reason of the fighting that taketh place +every day. He hath thrown soldiers round about it everywhere." Piankhi +listened to the report undismayed, and he smiled, for his heart was +glad. Presently further reports of the uprising came, and the king +learned that Nemart, another great prince, had joined his forces to +those of Tafnekht. Nemart had thrown down the fortifications of Nefrus, +he had laid waste his own town, and had thrown off his allegiance to +Piankhi completely. + +[Footnote 1: A fortress a few miles south of Memphis.] + +Then Piankhi sent orders to Puarma and Las(?)-mer-sekni, the Nubian +generals stationed in Egypt, and told them to assemble the troops, to +seize the territory of Hermopolis, to besiege the city itself, to seize +all the people, and cattle, and the boats on the river, and to stop all +the agricultural operations that were going on; these orders were +obeyed. At the same time he despatched a body of troops to Egypt, with +careful instructions as to the way in which they were to fight, and he +bade them remember that they were fighting under the protection of Amen. +He added, "When ye arrive at Thebes, opposite the Apts,[1] go into the +waters of the river and wash yourselves, then array yourselves in your +finest apparel, unstring your bows, and lay down your spears. Let no +chief imagine that he is as strong as the Lord of strength (_i.e._ +Amen), for without him there is no strength. The weak of arm he maketh +strong of arm. Though the enemy be many they shall turn their backs in +flight before the weak man, and one shall take captive a thousand. Wet +yourselves with the water of his altars, smell the earth before him, and +say: O make a way for us! Let us fight under the shadow of thy sword, +for a child, if he be but sent forth by thee, shall vanquish multitudes +when he attacketh." Then the soldiers threw themselves flat on their +faces before His Majesty, saying, "Behold, thy name breedeth strength in +us. Thy counsel guideth thy soldiers into port (_i.e._ to success). Thy +bread is in our bodies on every road, thy beer quencheth our thirst. +Behold, thy bravery hath given us strength, and at the mere mention of +thy name there shall be victory. The soldiers who are led by a coward +cannot stand firm. Who is like unto thee? Thou art the mighty king who +workest with thy hands, thou art a master of the operations of war." + +[Footnote 1: _i.e._ the temples of Karnak and Luxor.] + +"Then the soldiers set out on their journey, and they sailed down the +river and arrived at Thebes, and they did everything according to His +Majesty's commands. And again they set out, and they sailed down the +river, and they met many large boats sailing up the river, and they were +full of soldiers and sailors, and mighty captains from the North land, +every one fully armed to fight, and the soldiers of His Majesty +inflicted a great defeat on them; they killed a very large but unknown +number, they captured the boats, made the soldiers prisoners, whom they +brought alive to the place where His Majesty was." This done they +proceeded on their way to the region opposite Herakleopolis, to continue +the battle. Again the soldiers of Piankhi attacked the troops of the +allies, and defeated and routed them utterly, and captured their boats +on the river. A large number of the enemy succeeded in escaping, and +landed on the west bank of the river at Per-pek. At dawn these were +attacked by Piankhi's troops, who slew large numbers of them, and +[captured] many horses; the remainder, utterly terror-stricken, fled +northwards, carrying with them the news of the worst defeat which they +had ever experienced. + +Nemart, one of the rebel princes, fled up the river in a boat, and +landed near the town of Un (Hermopolis), wherein he took refuge. The +Nubians promptly beleaguered the town with such rigour that no one could +go out of it or come in. Then they reported their action to Piankhi, and +when he had read their report, he growled like a panther, and said, "Is +it possible that they have permitted any of the Northmen to live and +escape to tell the tale of his flight, and have not killed them to the +very last man? I swear by my life, and by my love for Ra, and by the +grace which Father Amen hath bestowed upon me, that I will myself sail +down the river, and destroy what the enemy hath done, and I will make +him to retreat from the fight for ever." Piankhi also declared his +intention of stopping at Thebes on his way down the river, so that he +might assist at the Festival of the New Year, and might look upon the +face of the god Amen in his shrine at Karnak and, said he, "After that I +will make the Lands of the North to taste my fingers." When the soldiers +in Egypt heard of their lord's wrath, they attacked Per-Metchet +(Oxyrrhynchus), and they "overran it like a water-flood"; a report of +the success was sent to Piankhi, but he was not satisfied. Then they +attacked Ta-tehen (Tehnah?), which was filled with northern soldiers. +The Nubians built a tower with a battering ram and breached the walls, +and they poured into the town and slew every one they found. Among the +dead was the son of the rebel prince Tafnekht. This success was also +reported to Piankhi, but still he was not satisfied. Het-Benu was also +captured, and still he was not satisfied. + +In the middle of the summer Piankhi left Napata (Gebel Barkal) and +sailed down to Thebes, where he celebrated the New Year Festival. From +there he went down the river to Un (Hermopolis), where he landed and +mounted his war chariot; he was furiously angry because his troops had +not destroyed the enemy utterly, and he growled at them like a panther. +Having pitched his camp to the south-west of the city, he began to +besiege it. He threw up a mound round about the city, he built wooden +stages on it which he filled with archers and slingers, and these +succeeded in killing the people of the city daily. After three days "the +city stank," and envoys came bearing rich gifts to sue for peace. With +the envoys came the wife of Nemart and her ladies, who cast themselves +flat on their faces before the ladies of Piankhi's palace, saying, "We +come to you, O ye royal wives, ye royal daughters, and royal sisters. +Pacify ye for us Horus (_i.e._ the King), the Lord of the Palace, whose +Souls are mighty, and whose word of truth is great." A break of fifteen +lines occurs in the text here, and the words that immediately follow the +break indicate that Piankhi is upbraiding Nemart for his folly and +wickedness in destroying his country, wherein "not a full-grown son is +seen with his father, all the districts round about being filled with +children." Nemart acknowledged his folly, and then swore fealty to +Piankhi, promising to give him more gifts than any other prince in the +country. Gold, silver, lapis-lazuli, turquoise, copper, and precious +stones of all kinds were then presented, and Nemart himself led a horse +with his right hand, and held a sistrum made of gold and lapis-lazuli in +his left. + +Piankhi then arose and went into the temple of Thoth, and offered up +oxen, and calves, and geese to the god, and to the Eight Gods of the +city. After this he went through Nemart's palace, and then visited the +stables "where the horses were, and the stalls of the young horses, and +he perceived that they had been suffering from hunger. And he said, 'I +swear by my own life, and by the love which I have for Ra, who reneweth +the breath of life in my nostrils, that, in my opinion, to have allowed +my horses to suffer hunger is the worst of all the evil things which +thou hast done in the perversity of thy heart.'" A list was made of the +goods that were handed over to Piankhi, and a portion of them was +reserved for the temple of Amen at Thebes. + +The next prince to submit was the Governor of Herakleopolis, and when +he had laid before Piankhi his gifts he said: "Homage to thee, Horus, +mighty king, Bull, conqueror of bulls. I was in a pit in hell. I was +sunk deep in the depths of darkness, but now light shineth on me. I had +no friend in the evil day, and none to support me in the day of battle. +Thou only, O mighty king, who hast rolled away the darkness that was on +me [art my friend]. Henceforward I am thy servant, and all my +possessions are thine. The city of Hensu shall pay tribute to thee. Thou +art the image of Ra, and art the master of the imperishable stars. He +was a king, and thou art a king; he perished not, and thou shalt not +perish." From Hensu Piankhi went down to the canal leading to the Fayyum +and to Illahun and found the town gates shut in his face. The +inhabitants, however, speedily changed their minds, and opened the gates +to Piankhi, who entered with his troops, and received tribute, and slew +no one. Town after town submitted as Piankhi advanced northwards, and +none barred his progress until he reached Memphis, the gates of which +were shut fast. When Piankhi saw this he sent a message to the +Memphites, saying: "Shut not your gates, and fight not in the city that +hath belonged to Shu[1] for ever. He who wisheth to enter may do so, he +who wisheth to come out may do so, and he who wisheth to travel about +may do so. I will make an offering to Ptah and the gods of White Wall +(Memphis). I will perform the ceremonies of Seker in the Hidden Shrine. +I will look upon the god of his South Wall (_i.e._ Ptah), and I will +sail down the river in peace. No man of Memphis shall be harmed, not a +child shall cry out in distress. Look at the homes of the South! None +hath been slain except those who blasphemed the face of the god, and +only the rebels have suffered at the block." These pacific words of +Piankhi were not believed, and the people of Memphis not only kept their +gates shut, but manned the city walls with soldiers, and they were +foolish enough to slay a small company of Nubian artisans and boatmen +whom they found on the quay of Memphis. Tafnekht, the rebel prince of +Sais, entered Memphis by night, and addressed eight thousand of his +troops who were there, and encouraged them to resist Piankhi. He said to +them: "Memphis is filled with the bravest men of war in all the +Northland, and its granaries are filled with wheat, barley, and grain of +all kinds. The arsenal is full of weapons. A wall goeth round the city, +and the great fort is as strong as the mason could make it. The river +floweth along the east side, and no attack can be made there. The byres +are full of cattle, and the treasury is well filled with gold, silver, +copper, apparel, incense, honey, and unguents.... Defend ye the city +till I return." Tafnekht mounted a horse and rode away to the north. + +[Footnote 1: The son of Khepera, or Tem, or Nebertcher.] + +At daybreak Piankhi went forth to reconnoitre, and he found that the +waters of the Nile were lapping the city walls on the north side of the +city, where the sailing craft were tied up. He also saw that the city +was extremely well fortified, and that there was no means whereby he +could effect an entrance into the city through the walls. Some of his +officers advised him to throw up a mound of earth about the city, but +this counsel was rejected angrily by Piankhi, for he had thought out a +simpler plan. He ordered all his boats and barges to be taken to the +quay of Memphis, with their bows towards the city wall; as the water +lapped the foot of the wall, the boats were able to come quite close to +it, and their bows were nearly on a level with the top of the wall. Then +Piankhi's men crowded into the boats, and, when the word of command was +given, they jumped from the bows of the boats on to the wall, entered +the houses built near it, and then poured into the city. They rushed +through the city like a waterflood, and large numbers of the natives +were slain, and large numbers taken prisoners. Next morning Piankhi set +guards over the temples to protect the property of the gods, then he +went into the great temple of Ptah and reinstated the priests, and they +purified the holy place with natron and incense, and offered up many +offerings. When the report of the capture of Memphis spread abroad, +numerous local chiefs came to Piankhi, and did homage, and gave him +tribute. + +From Memphis he passed over to the east bank of the Nile to make an +offering to Temu of Heliopolis. He bathed his face in the water of the +famous "Fountain of the Sun," he offered white bulls to Ra at +Shaiqaem-Anu, and he went into the great temple of the Sun-god. The +chief priest welcomed him and blessed him; "he performed the ceremonies +of the Tuat chamber, he girded on the _seteb_ garment, he censed +himself, he was sprinkled with holy water, and he offered (?) flowers in +the chamber in which the stone, wherein the spirit of the Sun-god abode +at certain times, was preserved. He went up the step leading to the +shrine to look upon Ra, and stood there. He broke the seal, unbolted and +opened the doors of the shrine, and looked upon Father Ra in Het-benben. +He paid adoration to the two Boats of Ra. (Matet and Sektet), and then +closed the doors of the shrine and sealed them with his own seal." +Piankhi returned to the west bank of the Nile, and pitched his camp at +Kaheni, whither came a number of princes to tender their submission and +offer gifts to him. After a time it was reported to Piankhi that +Tafnekht, the head of the rebellion, had laid waste his town, burnt his +treasury and his boats, and had entrenched himself at Mest with the +remainder of his army. Thereupon Piankhi sent troops to Mest, and they +slew all its inhabitants. Then Tafnekht sent an envoy to Piankhi asking +for peace, and he said, "Be at peace [with me]. I have not seen thy face +during the days of shame. I cannot resist thy fire, the terror of thee +hath conquered me. Behold, thou art Nubti,[1] the Governor of the South, +and Menth,[2] the Bull with strong arms. Thou didst not find thy servant +in any town towards which thou hast turned thy face. I went as far as +the swamps of the Great Green (_i.e._ the Mediterranean), because I was +afraid of thy Souls, and because thy word is a fire that worketh evil +for me. Is not the heart of Thy Majesty cooled by reason of what thou +hast done unto me? Behold, I am indeed a most wretched man. Punish me +not according to my abominable deeds, weigh them not in a balance as +against weights; thy punishment of me is already threefold. Leave the +seed, and thou shalt find it again in due season. Dig not up the young +root which is about to put forth shoots. Thy Ka and the terror of thee +are in my body, and the fear of thee is in my bones. I have not sat in +the house of drinking beer, and no one hath brought to me the harp. I +have only eaten the bread which hunger demanded, and I have only drunk +the water needed [to slake] my thirst. From the day in which thou didst +hear my name misery hath been in my bones, and my head hath lost its +hair. My apparel shall be rags until Neith[3] is at peace with me. Thou +hast brought on me the full weight of misery; O turn thou thy face +towards me, for, behold, this year hath separated my Ka from me. Purge +thy servant of his rebellion. Let my goods be received into thy +treasury, gold, precious stones of all kinds, and the finest of my +horses, and let these be my indemnity to thee for everything. I beseech +thee to send an envoy to me quickly, so that he may make an end of the +fear that is in my heart. Verily I will go into the temple, and in his +presence I will purge myself, and swear an oath of allegiance to thee by +the God." And Piankhi sent to him General Puarma and General +Petamennebnesttaui, and Tafnekht loaded them with gold, and silver, and +raiment, and precious stones, and he went into the temple and took an +oath by the God that he would never again disobey the king, or make war +on a neighbour, or invade his territory without Piankhi's knowledge. So +Piankhi was satisfied and forgave him. After this the town of +Crocodilopolis tendered its submission, and Piankhi was master of all +Egypt. Then two Governors of the South and two Governors of the North +came and smelt the ground before Piankhi, and these were followed by all +the kings and princes of the North, "and their legs were [weak] like +those of women." As they were uncircumcised and were eaters of fish they +could not enter the king's palace; only one, Nemart, who was +ceremonially pure, entered the palace. Piankhi was now tired of +conquests, and he had all the loot which he had collected loaded on his +barges, together with goods from Syria and the Land of the God, and he +sailed up the river towards Nubia. The people on both banks rejoiced at +the sight of His Majesty, and they sang hymns of praise to him as he +journeyed southwards, and acclaimed him as the Conqueror of Egypt. They +also invoked blessings on his father and mother, and wished him long +life. When he returned to Gebel Barkal (Napata) he had the account of +his invasion and conquest of Egypt cut upon a large grey granite stele +about 6 feet high and 4 feet 8 inches wide, and set up in his temple, +among the ruins of which it was discovered accidentally by an Egyptian +officer who was serving in the Egyptian Sudan in 1862. + +[Footnote 1: The war-god of Ombos in Upper Egypt.] + +[Footnote 2: The war-god of Hermonthis in Upper Epypt.] + +[Footnote 3: The chief goddess of Sais, the city of Tafnekht.] + + + + + CHAPTER IX + + AUTOBIOGRAPHICAL LITERATURE + + +Attention has already been called to the very great importance of the +autobiographies of the military and administrative officials of the +Pharaohs, and a selection of them must now be given. They are, in many +cases, the only sources of information which we possess about certain +wars and about the social conditions of the periods during which they +were composed, and they often describe events about which official +Egyptian history is altogether silent. Most of these autobiographies are +found cut upon the walls of tombs, and, though according to modern +notions their writers may seem to have been very conceited, and their +language exaggerated and bombastic, the inscriptions bear throughout the +impress of truth, and the facts recorded in them have therefore especial +value. The narratives are usually simple and clear, and as long as they +deal with matters of fact they are easily understood, but when the +writers describe their own personal characters and their moral +excellences their meaning is sometimes not plain. Such autobiographies +are sometimes very useful in settling the chronology of a doubtful +period of history, and as an example of such may be quoted the +autobiography of Ptah-shepses, preserved in the British Museum. This +distinguished man was born in the reign of Menkaura, the builder of the +Third Pyramid at Gizah, and he was educated with the king's children, +being a great favourite of the king himself. The next king, Shepseskaf, +gave him to wife Maatkha, his eldest daughter, in order to keep him +about the Court. Under the succeeding kings Userkaf and Sahura he was +advanced to great honour, and he became so great a favourite of the +next king, Neferari-kara, that he was allowed to kiss the king's foot +instead of the ground on which it rested when he did homage. He was +promoted to further honours by the next king, Neferefra, and he lived to +see Userenra ascend the throne. Thus Ptah-shepses lived under eight +kings, and his inscription makes it possible to arrange their reigns in +correct chronological order. + + + THE AUTOBIOGRAPHY OF UNA + +This inscription was found cut in hieroglyphs upon a slab of limestone +fixed in Una's tomb at Abydos; it is now in the Egyptian Museum in +Cairo. It reads: + +The Duke, the Governor of the South, the judge belonging to Nekhen, +prince of Nekheb, the _smer uat_ vassal of Osiris Khenti Amenti, Una, +saith: "I was a child girded with a girdle under the Majesty of King +Teta. My rank was that of overseer of tillage (?), and I was deputy +inspector of the estates of Pharaoh.... I was chief of the _teb_ chamber +under the Majesty of Pepi. His Majesty gave me the rank of _smer_ and +deputy priest of his pyramid--town. Whilst I held the rank of ... His +Majesty made me a 'judge belonging to Nekhen.' His heart was more +satisfied with me than with any other of his servants. Alone I heard +every kind of private case, there being with me only the Chief Justice +and the Governor of the town ... in the name of the king, of the royal +household, and of the Six Great Houses. The heart of the king was more +satisfied with me than with any other of his high officials, or any of +his nobles, or any of his servants. I asked the Majesty of [my] Lord to +permit a white stone sarcophagus to be brought for me from Raau.[1] His +Majesty made the keeper of the royal seal, assisted by a body of +workmen, bring this sarcophagus over from Raau in a barge, and he came +bringing with it in a large boat, which was the property of the king, +the cover of the sarcophagus, the slabs for the door, and the slabs for +the setting of the stele, and a pair of stands for censers (?), and a +tablet for offerings. Never before was the like of this done for any +servant. [He did this for me] because I was perfect in the heart of His +Majesty, because I was acceptable to the heart of His Majesty, and +because the heart of His Majesty was satisfied with me. + +[Footnote 1: On the east bank, opposite Memphis,] + +"Behold, I was 'judge belonging to Nekhen' when His Majesty made me a +_smer uat_, and overseer of the estates of Pharaoh, and ... of the four +overseers of the estate of Pharaoh who were there. I performed my duties +in such a way as to secure His Majesty's approval, both when the Court +was in residence and when it was travelling, and in appointing officials +for duty. I acted in such a way that His Majesty praised me for my work +above everything. During the secret inquiry which was made in the king's +household concerning the Chief Wife Amtes, His Majesty made me enter to +hear the case by myself. There was no Chief Justice there, and no Town +Governor, and no nobleman, only myself, and this was because I was able +and acceptable to the heart of His Majesty, and because the heart of His +Majesty was filled with me. I did the case into writing, I alone, with +only one judge belonging to Nekhen, and yet my rank was only that of +overseer of the estates of Pharaoh. Never before did a man of my rank +hear the case of a secret of the royal household, and His Majesty only +made me hear it because I was more perfect to the heart of His Majesty +than any officer of his, or any nobleman of his, or any servant of his. + +"His Majesty had to put down a revolt of the Aamu dwellers on the +sand.[1] His Majesty collected an army of many thousands strong in the +South everywhere, beyond Abu (Elephantine) and northwards of +Aphroditopolis, in the Northland (Delta) everywhere, in both halves of +the region, in Setcher, and in the towns like Setcher, in Arthet of the +Blacks, in Matcha of the Blacks, in Amam of the Blacks, in Uauat of the +Blacks, in Kaau of the Blacks, and in the Land of Themeh. His Majesty +sent me at the head of this army. Behold, the dukes, the royal +seal-bearers, the _smer uats_ of the palace, the chiefs, the governors +of the forts (?) of the South and the North, the _smeru_, the masters of +caravans, the overseers of the priests of the South and North, and the +overseers of the stewards, were commanding companies of the South and +the North, and of the forts and towns which they ruled, and of the +Blacks of these countries, but it was I who planned tactics for them, +although my rank was only that of an overseer of the estates of Pharaoh +of.... No one quarrelled with his fellow, no one stole the food or the +sandals of the man on the road, no one stole bread from any town, and no +one stole a goat from any encampment of people. I despatched them from +North Island, the gate of Ihetep, the Uart of Heru-neb-Maat. Having this +rank ... I investigated (?) each of these companies (or regiments); +never had any servant investigated (?) companies in this way before. +This army returned in peace, having raided the Land of the dwellers on +sand. This army returned in peace, having thrown down the fortresses +thereof. This army returned in peace, having cut down its fig-trees and +vines. This army returned in peace, having set fire [to the temples] of +all its gods. This army returned in peace, having slain the soldiers +there in many tens of thousands. This army returned in peace, bringing +back with it vast numbers of the fighting men thereof as living +prisoners. His Majesty praised me for this exceedingly. His Majesty sent +me to lead this army five times, to raid the Land of the dwellers on +sand, whensoever they rebelled with these companies. I acted in such a +way that His Majesty praised me exceedingly. When it was reported that +there was a revolt among the wild desert tribes of the Land of Shert[2] +... I set out with these warriors in large transports, and sailed until +I reached the end of the high land of Thest, to the north of the Land of +the dwellers on sand, and when I had led the army up I advanced and +attacked the whole body of them, and I slew every rebel among them. + +[Footnote 1: _i.e._ the nomads on the Marches of the Eastern Desert.] + +[Footnote 2: A part of Syria (?).] + +"I was the ... of the Palace, and bearer of the [royal] sandals, when +His Majesty the King of the South and North, Merenra, my ever living +Lord, made me Duke and Governor of the South land beyond Abu +(Elephantine) and of the district north of Aphroditopolis, because I was +perfect to the heart of His Majesty, because I was acceptable to the +heart of His Majesty, and because the heart of His Majesty was satisfied +with me. I was ... [of the Palace], and sandal-bearer when His Majesty +praised me for displaying more watchfulness (or attention) at Court in +respect of the appointment of officials for duty than any of his +princes, or nobles, or servants. Never before was this rank bestowed on +any servant. I performed the duties of Governor of the South to the +satisfaction [of every one]. No one complained of (or quarrelled with) +his neighbour; I carried out work of every kind. I counted everything +that was due to the Palace in the South twice, and all the labour that +was due to the Palace in the South I counted twice. I served the office +of Prince, ruling as a Prince ought to rule in the South; the like of +this was never before done in the South. I acted in such a way that His +Majesty praised me for it. His Majesty sent me to the Land of Abhat to +bring back a sarcophagus, "the lord of the living one," with its cover, +and a beautiful and magnificent pyramidion for the Queen's pyramid +[which is called] Khanefer Merenra. His Majesty sent me to Abu to bring +back a granite door and its table for offerings, with slabs of granite +for the stele door and its framework, and to bring back granite doors +and tables for offerings for the upper room in the Queen's pyramid, +Khanefer Merenra. I sailed down the Nile to the pyramid Khanefer Merenra +with six lighters, and three barges, and three floats(?), accompanied by +one war boat. Never before had any [official] visited Abhat and Abu with +[only] one war boat since kings have reigned. Whensoever His Majesty +gave an order for anything to be done I carried it out thoroughly +according to the order which His Majesty gave concerning it. + +"His Majesty sent me to Het-nub to bring back a great table for +offerings of _rutt_ stone (quartzite sandstone?) of Het-nub. I made this +table for offerings reach him in seventeen days. It was quarried in +Het-nub, and I caused it to float down the river in a lighter. I cut out +the planks for him in acacia wood, sixty cubits long and thirty cubits +broad; they were put together in seventeen days in the third month +(May-June) of the Summer Season. Behold, though there was no water in +the basins (?) it arrived at the pyramid Khanefer Merenra in peace. I +performed the work throughout in accordance with the order which the +Majesty of my Lord had given to me. His Majesty sent me to excavate five +canals in the South, and to make three lighters, and four barges of the +acacia wood of Uauat. Behold, the governors of Arthet, Uauat, and Matcha +brought the wood for them, and I finished the whole of the work in one +year. [When] they were floated they were loaded with huge slabs of +granite for the pyramid Khanefer Merenra; moreover, all of them were +passed through these five canals ... because I ascribed more majesty, +and praise (?), and worship to the Souls of the King of the South and +North, Merenra, the ever living, than to any of the gods.... I carried +out everything according to the order which his divine Ka gave me. + +"I was a person who was beloved by his father, and praised by his +mother, and gracious to his brethren, I the Duke, a real Governor[1] of +the South, the vassal of Osiris, Una." + +[Footnote 1: _i.e._ his title was not honorary.] + + + THE AUTOBIOGRAPHY OF HERKHUF + +This inscription is cut in hieroglyphs upon a slab of stone, which was +originally in the tomb of Herkhuf at Aswan, and is now in the Egyptian +Museum in Cairo and upon parts of the walls of his tomb. Herkhuf was a +Duke, a _smer uat_, a Kher-heb priest, a judge belonging to Nekhen, the +Lord of Nekheb, a bearer of the royal seal, the shekh of the caravans, +and an administrator of very high rank in the South. All these titles, +and the following lines, together with prayers for offerings, are cut +above the door of his tomb. He says: + +"I came this day from my town. I descended from my nome. I builded a +house and set up doors. I dug a lake and I planted sycamore trees. The +King praised me. My father made a will in my favour. I am perfect.... [I +am a person] who is beloved by his father, praised by his mother, whom +all his brethren loved. I gave bread to the hungry man, raiment to the +naked, and him who had no boat I ferried over the river. O ye living men +and women who are on the earth, who shall pass by this tomb in sailing +down or up the river, and who shall say, 'A thousand bread-cakes and a +thousand vessels of beer to the lord of this tomb,' I will offer them +for you in Khert Nefer (the Other World). I am a perfect spirit, +equipped [with spells], and a Kher-heb priest whose mouth hath +knowledge. If any young man shall come into this tomb as if it were his +own property I will seize him like a goose, and the Great God shall pass +judgment on him for it. I was a man who spoke what was good, and +repeated what was loved. I never uttered any evil word concerning +servants to a man of power, for I wished that I might stand well with +the Great God. I never gave a decision in a dispute between brothers +which had the effect of robbing a son of the property of his father." + +Herkhuf, the Duke, the _smer uat_, the chamberlain, the Judge belonging +to Nekhen, the Lord of Nekheb, bearer of the royal seal, the _smer uat_, +the Kher-heb priest, the governor of the caravans, the member of council +for the affairs of the South, the beloved of his Lord, Herkhuf,[1] who +bringeth the things of every desert to his Lord, who bringeth the +offering of royal apparel, governor of the countries of the South, who +setteth the fear of Horus in the lands, who doeth what his lord +applaudeth, the vassal of Ptah-seker, saith: + +[Footnote 1: Some titles are here repeated.] + +"His Majesty Merenra, my Lord, sent me with my father Ara, the _smer +uat_ and Kher-heb priest, to the land of Amam to open up a road into +this country. I performed the journey in seven months. I brought back +gifts of all kinds from that place, making beautiful the region (?); +there was very great praise to me for it. His Majesty sent me a second +time by myself. I started on the road of Abu (Elephantine), I came back +from Arthet, Mekher, Terres, Artheth, in a period of eight months. I +came back and I brought very large quantities of offerings from this +country. Never were brought such things to this land. I came back from +the house of the Chief of Setu and Arthet, having opened up these +countries. Never before had any _smer_ or governor of the caravan who +had appeared in the country of Amam opened up a road. Moreover, His +Majesty sent me a third time to Amam. I started from ... on the Uhat +road, and I found the Governor of Amam was then marching against the +Land of Themeh, to fight the Themeh, in the western corner of the sky. I +set out after him to the Land of Themeh, and made him to keep the peace, +whereupon he praised all the gods for the King (of Egypt). [Here follow +some broken lines.] I came back from Amam with three hundred asses laden +with incense, ebony, _heknu_, grain, panther skins, ivory, ... +boomerangs, and valuable products of every kind. When the Chief of +Arthet, Setu, and Uauat saw the strength and great number of the +warriors of Amam who had come back with me to the Palace, and the +soldiers who had been sent with me, this chief brought out and gave to +me bulls, and sheep, and goats. And he guided me on the roads of the +plains of Arthet, because I was more perfect, and more watchful (or +alert) than any other _smer_ or governor of a caravan who had ever been +despatched to Amam. And when the servant (_i.e._ Herkhuf) was sailing +down the river to the capital (or Court) the king made the duke, the +_smer uat,_ the overseer of the bath, Khuna (or Una) sail up the river +with boats loaded with date wine, _mesuq_ cakes, bread-cakes, and +beer."[1] + +[Footnote 1: Herkhuf's titles are here repeated.] + +Herkhuf made a fourth journey into the Sudan, and when he came back he +reported his successes to the new king, Pepi II, and told him that among +other remarkable things he had brought back from Amam a dancing dwarf, +or pygmy. The king then wrote a letter to Herkhuf and asked him to send +the dwarf to him in Memphis. The text of this letter Herkhuf had cut on +the front of his tomb, and it reads thus: Royal seal. The fifteenth day +of the third month of the Season Akhet (Sept.-Oct.) of the second year. +Royal despatch to the _smer uat_, the Kher-heb priest, the governor of +the caravan, Herkhuf. I have understood the words of this letter which +thou hast made to the king in his chamber to make him to know that thou +hast returned in peace from Amam, together with the soldiers who were +with thee. Thou sayest in this thy letter that there have been brought +back by thee great and beautiful offerings of all kinds, which Hathor, +the Lady of Ammaau, hath given to the divine Ka of the King of the South +and North, Neferkara, the everliving, for ever. Thou sayest in this thy +letter that there hath been brought back by thee [also] a pygmy (or +dwarf) who can dance the dance of the god, from the Land of the Spirits, +like the pygmy whom the seal-bearer of the god Baurtet brought back from +Punt in the time of Assa. Thou sayest to [my] Majesty, "The like of him +hath never been brought back by any other person who hath visited Amam." +Behold, every year thou performest what thy Lord wisheth and praiseth. +Behold, thou passest thy days and thy nights meditating about doing what +thy Lord ordereth, and wisheth, and praiseth. And His Majesty will +confer on thee so many splendid honours, which shall give renown to thy +grandson for ever, that all the people shall say when they have heard +what [my] Majesty hath done for thee, "Was there ever anything like this +that hath been done for the _smer uat_ Herkhuf when he came back from +Amam because of the sagacity (or attention) which he displayed in doing +what his Lord commanded, and wished for, and praised?" Come down the +river at once to the Capital. Bring with thee this pygmy whom thou hast +brought from the Land of the Spirits, alive, strong, and healthy, to +dance the dance of the god, and to cheer and gratify the heart of the +King of the South and North, Neferkara, the everliving. When he cometh +down with thee in the boat, cause trustworthy men to be about him on +both sides of the boat, to prevent him from falling into the water. When +he is asleep at night cause trustworthy men to sleep by his side on his +bedding. See [that he is there] ten times [each] night. [My] Majesty +wisheth to see this pygmy more than any offering of the countries of Ba +and Punt. If when thou arrivest at the Capital, this pygmy who is with +thee is alive, and strong, and in good health, [My] Majesty will confer +upon thee a greater honour than that which was conferred upon the bearer +of the seal Baurtet in the time of Assa, and as great is the wish of +[My] Majesty to see this pygmy orders have been brought to the _smer_, +the overseer of the priests, the governor of the town ... to arrange +that rations for him shall be drawn from every station of supply, and +from every temple without.... + + + THE AUTOBIOGRAPHY OF AMENI AMENEMHAT + +This inscription is cut in hieroglyphs on the doorposts of the tomb of +Ameni at Beni-hasan in Upper Egypt. It is dated in the forty-third year +of the reign of Usertsen I, a king of the twelfth dynasty, about 2400 +B.C. After giving the date and a list of his titles, Ameni says: + +"I followed my Lord when he sailed to the South to overthrow his enemies +in the four countries of Nubia. I sailed to the south as the son of a +duke, and as a bearer of the royal seal, and as a captain of the troops +of the Nome of Mehetch, and as a man who took the place of his aged +father, according to the favour which he enjoyed in the king's house and +the love that was his at Court. I passed through Kash in sailing to the +South. I set the frontier of Egypt further southwards, I brought back +offerings, and the praise of me reached the skies. His Majesty set out +and overthrew his enemies in the vile land of Kash. I returned, +following him as an alert official. There was no loss among my soldiers. +[And again] I sailed to the South to fetch gold ore for the Majesty of +the King of the South, the King of the North, Kheperkara (Usertsen I), +the ever living. I sailed to the south with the Erpa and Duke, the +eldest son of the king, of his body Ameni.[1] I sailed to the south with +a company of four hundred chosen men from my troops; they returned in +safety, none of them having been lost. I brought back the gold which I +was expected to bring, and I was praised for it in the house of the +king; the prince [Ameni] praised God for me. [And again] I sailed to the +south to bring back gold ore to the town of Qebti (Coptos) with the +Erpa, the Duke, the governor of the town, and the chief officer of the +Government, Usertsen, life, strength, health [be to him!]. I sailed to +the south with a company of six hundred men, every one being a mighty +man of war of the Nome of Mehetch. I returned in peace, with all my +soldiers in good health (or safe), having performed everything which I +had been commanded to do. I was a man who was of a conciliatory +disposition, one whose love [for his fellows] was abundant, and I was a +governor who loved his town. I passed [many] years as governor of the +Mehetch Nome. All the works (_i.e._ the forced labour) due to the palace +were performed under my direction. The overseers of the chiefs of the +districts of the herdsmen of the Nome of Mehetch gave me three thousand +bulls, together with their gear for ploughing, and I was praised because +of it in the king's house every year of making [count] of the cattle. I +took over all the products of their works to the king's house, and there +were no liabilities against me in any house of the king. I worked the +Nome of Mehetch to its farthest limit, travelling frequently [through +it]. No peasant's daughter did I harm, no widow did I wrong, no field +labourer did I oppress, no herdsman did I repulse. I did not seize the +men of any master of five field labourers for the forced labour +(corvee). There was no man in abject want during the period of my rule, +and there was no man hungry in my time. When years of hunger came, I +rose up and had ploughed all the fields of the Nome of Mehetch, as far +as it extended to the south and to the north, [thus] keeping alive its +people, and providing the food thereof, and there was no hungry man +therein. I gave to the widow as to the woman who possessed a husband. I +made no distinction between the elder and the younger in whatsoever I +gave. When years of high Nile floods came, the lords (_i.e._ the +producers) of wheat and barley, the lords of products of every kind, I +did not cut off (or deduct) what was due on the land [from the years of +low Nile floods], I Ameni, the vassal of Horus, the Smiter of the +Rekhti,[2] generous of hand, stable of feet, lacking avarice because of +his love for his town, learned in traditions (?), who appeareth at the +right moment, without thought of guile, the vassal of Khnemu, highly +favoured in the king's house, who boweth before ambassadors, who +performeth the behests of the nobles, speaker of the truth, who judgeth +righteously between two litigants, free from the word of deceit, skilled +in the methods of the council chamber, who discovereth the solution of a +difficult question, Ameni. + +[Footnote 1: He afterwards reigned as Amenemhat II.] + +[Footnote 2: Titles of Ameni repeated.] + + + THE AUTOBIOGRAPHY OF THETHA + +This inscription is cut in hieroglyphs upon a large rectangular slab of +limestone now preserved in the British Museum (No. 100). It belongs to +the period of the eleventh dynasty, when texts of the kind are very +rare, and was made in the reign of Uahankh, or Antef. It reads: + +Thetha, the servant in truth of the Horus Uahankh, the King of the +South, the King of the North, the son of Ra, Antef, the doer of +beneficent acts, living like Ra for ever, beloved by him from the bottom +of his heart, holder of the chief place in the house of his lord, the +great noble of his heart, who knoweth the matters of the heart of his +lord, who attendeth him in all his goings, one in heart with His Majesty +in very truth, the leader of the great men of the house of the king, the +bearer of the royal seal in the seat of confidential affairs, keeping +close the counsel of his lord more than the chiefs, who maketh to +rejoice the Horus (_i.e._ the king) through what he wisheth, the +favourite of his Lord, beloved by him as the mouth of the seal, the +president of the place of confidential affairs, whom his lord loveth, +the mouth of the seal, the chief after the king, the vassal, saith: + +I was the beloved one of his Lord, I was he with whom he was well +pleased all day and every day. I passed a long period of my life [that +is] years, under the Majesty of my Lord, the Horus, Uahankh, the King of +the South and North, the son of the Sun, Antef. Behold, this country was +subject unto him in the south as far as Thes, and in the north as far as +Abtu of Then (Abydos of This). Behold, I was in the position of body +servant of his, and was an actual chief under him. He magnified me, and +he made my position to be one of great prominence, and he set me in the +place beloved (?) for the affairs of his heart, in his palace. Because +of the singleness [of my heart] he appointed me to be a bearer of the +royal seal, and the deputy of the registrary (?). [I] selected the good +things of all kinds of the offerings brought to the Majesty of my Lord, +from the South and from the North land whensoever a taxing was made, and +I made him to rejoice at the assessment which was made everywhere +throughout the country. Now His Majesty had been afraid that the +tribute, which was brought to His Majesty, my Lord, from the princes who +were the overlords of the Red Country (Lower Egypt), would dwindle away +in this country, and he had been afraid that the same would be the case +in the other countries also. He committed to me these matters, for he +knew that my administration was able. I rendered to him information +about them, and because of my great knowledge of affairs never did +anything escape that was not replaced. I was one who lived in the heart +of his Lord, in very truth, and I was a great noble after his own heart. +I was as cool water and fire in the house of my Lord. The shoulders of +the great ones bent [before me]. I did not thrust myself in the train of +the wicked, for which men are hated. I was a lover of what was good, and +a hater of what was evil. My disposition was that of one beloved in the +house of my Lord. I carried out every course of action in accordance +with the urgency that was in the heart of my Lord. Moreover, in the +matter of every affair which His Majesty caused me to follow out, if any +official obstructed me in truth I overthrew his opposition. I neither +resisted his order, nor hesitated, but I carried it out in very truth. +In making any computation which he ordered, I made no mistake. I did +not set one thing in the place of another. I did not increase the flame +of his wrath in its strength. I did not filch property from an +inheritance. Moreover, as concerning all that His Majesty commanded to +set before him in respect of the royal household (or _harim_), I kept +accounts of everything which His Majesty desired, and I gave them unto +him, and I made satisfactory all their statements. Because of the +greatness of my knowledge nothing ever escaped me. + +I made a _mekha_ boat for my town, and a _sehi_ boat, so that I might +attend in the train of my Lord, and I was one of the number of the great +ones on every occasion when travel or journeying had to be performed, +and I was held in great esteem, and entreated most honourably. I +provided my own equipment from the possessions which His Majesty, the +Horus Uahankh, the King of the South, the King of the North, the son of +the Sun, Antef, who liveth like Ra for ever, gave unto me because of the +greatness of his love for me, until he departed in peace to his horizon +(_i.e._ the tomb). And when his son, that is to say, the Horus +Nekhtneb-Tepnefer, the King of the South, the King of the North, the son +of Ra, Antef, the producer of beneficent acts, who liveth for ever like +Ra, entered his house, I followed him as his body-companion into all his +beautiful places that rejoiced [his] heart, and because of the greatness +of my knowledge there was never anything wanting (?). He committed to me +and gave into my hand every duty that had been mine in the time of his +father, and I performed it effectively under His Majesty; no matter +connected with any duty escaped me. I lived the [remainder] of my days +on the earth near the King, and was the chief of his body-companions. I +was great and strong under His Majesty, and I performed everything which +he decreed. I was one who was pleasing to his Lord all day and every +day. + + + THE AUTOBIOGRAPHY OF AAHMES (AMASIS), + THE NAVAL OFFICER + +This inscription is cut in hieroglyphs on the walls of the tomb of +Aahmes at Al-Kab in Upper Egypt; this distinguished marine flourished in +the reigns of the first kings of the eighteenth dynasty, about 1600 B.C. +The text reads: + +The captain of the transport men, Aahmes, the son of Abana, the +truth-speaker, saith: O all men, I will declare unto you, and will +inform you concerning the favours that were conferred upon me. Seven +times was I given gold in the sight of the whole land, and likewise +slaves, both male and female, and grants of land for estates to be held +by me in perpetuity were also made to me. Thus the name of a man bold +and brave in his deeds shall not be extinguished in this land for ever! +He saith: + +I passed my childhood in the town of Nekheb (Eileithyiaspolis, Al-Kab). +My father was a soldier in the army of the King of the South, the King +of the North, Seqenn-Ra, whose word is truth; Baba was his name, and he +was the son of Reant. I performed military service as his substitute in +the ship called the _Bull_ in the reign of the Lord of the Two Lands, +Nebpehtira (Amasis I), whose word is truth. I was at that time a youth, +and was unmarried, and I slept in the _shennu_. Afterwards I got a house +(_i.e._ wife) for myself, and I was drafted off to a ship, the "North" +(?), because of my bravery. Then it became my lot to follow after the +king, life, strength, health [be to him!], on my feet whensoever he made +a journey in his chariot. The king sat down (_i.e._ besieged) before the +city of Hetuart (Avaris), and it was my lot whilst I was on my two feet +to do a deed of bravery in the presence of His Majesty, whereupon I was +made an officer in the vessel [called] _Kha-em-Mennefer._ The king was +fighting on the arm of the river of Avaris [called] Patchetku, and I +rose up and engaged in the fight, and I brought back a hand.[1] The +royal herald proclaimed the matter, and the king gave me the gift of +gold [which was awarded] for bravery. The fighting was renewed at this +place (_i.e._ Avaris), and I again joined in the fight, and I brought +back a hand; and the king gave me the gift of gold [which was awarded] +for bravery a second time. + +[Footnote 1: He had cut it off from a vanquished foe.] + +Then the king fought a battle in Egypt, to the south of this place, and +I made prisoner a man and brought him back alive; I went down into the +water[1] and brought him along on the road to the town, being firmly +bound, and I crossed the water with him in a boat. The royal herald +proclaimed [this act], and indeed I was rewarded with a double portion +of the gold [which is awarded] for bravery. Then the king captured +Avaris, and I brought back prisoners from the town, one man and three +women, in all four persons. His Majesty gave these to me for slaves. +Then His Majesty sat down before (_i.e._ besieged) Sharhana[2] in the +fifth year, and captured it. I brought back from thence two persons, +women, and one hand. And the king gave me the gift of gold [awarded] for +bravery, as well as the two prisoners for slaves. + +[Footnote 1: The water of the arm of the Nile.] + +[Footnote 2: The Syrian town mentioned in Joshua xix. 6.] + +Now after His Majesty had smitten the Mentiu of Satet[1], he sailed up +the river to Khenthennefer to crush the Antiu of Sti[2], and His Majesty +overthrew them completely, and slew very many of them. I rose up and +made three prisoners, viz. two men, alive, and three hands. And the king +rewarded me with a double portion of gold, and he gave me the two +prisoners to be my slaves. Returning His Majesty sailed down the river. +His heart was expanded with the bravery of strength, for he had [now] +conquered the Lands of the South [as well as] the Lands of the North. +[Then as for] Aatti, the accursed one, who came from the South, his +destiny came upon him, and he perished. The gods of the South laid their +hands upon him, and His Majesty found him in Thenttaamu (?). His Majesty +brought him back bound alive, and with him were all his people loaded +with fetters. I captured two of the soldiers of the enemy, and I +brought them back, firmly fettered, from the boat of the foe Aatti. And +the king gave me five men and parcels of land, five _stat_ [in area] in +my city. This was likewise done for the sailors, one and all. Then that +vanquished foe came, Tetaan (the accursed one!) was his name, and he had +gathered together round about himself men with hearts hostile [to the +king]. His Majesty smote him and his accursed servants, and they ceased +to exist. His Majesty gave me three men and a parcel of land five _stat_ +[in area] in my town. + +[Footnote 1: Tribes of the Eastern Desert (?).] + +[Footnote 2: The tribes of the Nubian Desert.] + +I transported the King of the South, the King of the North, Tcheserkara +(Amenhetep I), whose word is truth, when he sailed up the river to Kash +(Cush, Nubia) to extend towards the south the frontiers of Egypt. His +Majesty captured that accursed Anti of Nubia in the midst of his +accursed bowmen; he was brought back, fettered by the neck, and they +could not escape. [They were] deported, and were not allowed [to remain] +upon [their] own land, and they became as if they existed not. And +behold, I was at the head of our bowmen! I fought with all my strength +and might, and His Majesty saw my bravery. I brought back two hands and +carried them to His Majesty. And the king went and raided men, women, +and cattle, and I rose up and captured a prisoner and brought him alive +to His Majesty. I brought back His Majesty from Khnemet-heru,[1] and the +king gave me a gift of gold. I brought back alive two women whom I had +captured in addition to those I had already carried to His Majesty, and +the king appointed me to be "Ahatiu-en-Heq" (_i.e._ "Warrior of the +Princes," or "Crown-warrior"). I transported the King of the South, the +King of the North, Aakheperkara, whose word is truth, when he sailed up +the river to Khent-hen-nefer, to put down the rebellion in Khet land, +and to put an end to the incursions of the people of Asemt. I fought +with great bravery in his presence in the troubled water during the +towing (?) of the fighting barges over the rapids(?), and the king made +me the "Captain of the Transport." His Majesty, life, strength, health +[be to him!] ... raged like a panther, he shot his first arrow, [which] +remained in the neck of the vanquished foe ... [the enemies] were +helpless before the flaming serpent on his crown; [thus] were they made +in the hour of defeat and slaughter, and their slaves were brought back +prisoners alive. Returning His Majesty sailed down the river having all +the mountains and deserts in his hand. And that accursed Anti of Nubia +was hung up head downwards, at the prow of the boat of His Majesty, and +[then] placed on the ground in the Apts (_i.e._ Karnak). After these +things the king set out on an expedition against Rethenu (Northern +Syria), to avenge himself on foreign lands. His Majesty went forth +against Neharina, where he found that the wretched enemy had set his +warriors in battle array. His Majesty defeated them with great +slaughter, and those who were captured alive and brought back by him +from his wars could not be counted. And behold, I was the captain of our +soldiers, and His Majesty saw my deeds of might. I brought out of the +fight a chariot with its horses, and he who had been driving it was +fettered prisoner inside it, and I carried them to His Majesty, who gave +me a gift of gold, a twofold portion. Then I waxed old, and I arrived at +a great age, and the favours [bestowed upon] me were as [many as those] +at the beginning [of my life] ... a tomb in the mountain which I myself +have made. + +[Footnote 1: The "Upper Pool," site unknown.] + + + THE AUTOBIOGRAPHY OF AAHMES (AMASIS), + SURNAMED PEN-NEKHEB + +This inscription is cut in hieroglyphs upon the walls of the tomb of +Aahmes at Al-Kab in Upper Egypt. Aahmes was a contemporary of Aahmes the +transport officer, and served under several of the early kings of the +eighteenth dynasty. The text reads: + +The Erpa, the Duke, the bearer of the seal, the man who took prisoners +with his own hands, Aahmes, saith: I accompanied the King of the South, +the King of the North, Nebpehtira (Amasis I), whose word is truth, and I +captured for him in Tchah (Syria) one prisoner alive and one hand. I +accompanied the King of the South, the King of the North, Tcheserkara, +whose word is truth, and I captured for him in Kash (Nubia) one prisoner +alive. On another occasion I captured for him three hands to the north +of Aukehek. I accompanied the King of the South, the King of the North, +whose word is truth, and I captured for him two prisoners alive, in +addition to the three other prisoners who were alive, and who escaped +(?) from me in Kash, and were not counted by me. And on another occasion +I laboured for him, and I captured for him in the country of Neherina +(Mesopotamia) twenty-one hands, one horse, and one chariot. I +accompanied the King of the South, the King of the North, Aakheperenra, +whose word is law, and I brought away as tribute a very large number of +the Shasu[1] alive, but I did not count them. I accompanied the Kings of +the South, the Kings of the North, [those great] gods, and I was with +them in the countries of the South and North, and in every place where +they went, namely, King Nebpehtira (Amasis I), King Tcheserkara +(Amenhetep I), Aakheperkara (Thothmes I), Aakheperenra (Thothmes II), +and this beneficent god Menkheperra[2] (Thothmes III), who is endowed +with life for ever. I have reached a good old age, I have lived with +kings, I have enjoyed favours under their Majesties, and affection hath +been shown to me in the Palace, life, strength, health [be to them!]. +The divine wife, the chief royal wife Maatkara, whose word is truth, +showed several favours to me. I held in my arms her eldest daughter, the +Princess Neferura, whose word is law, when she was a nursling, I the +bearer of the royal seal, who captured my prisoners, Aahmes, who am +surnamed Pen-Nekheb, did this. I was never absent from the king at the +time of fighting, beginning with Nebpehtira (Amasis I), and continuing +until the reign of Menkheperra (Thothmes III). Tcheserkara (Amenhetep I) +gave me in gold two rings, two collars, one armlet, one dagger, one +fan, and one pectoral (?). Aakheperkara (Thothmes I) gave me in gold +four hand rings, four collars, one armlet, six flies, three lions, two +axe-heads. Aakheperenra gave me in gold four hand rings, six collars, +three armlets (?), one plaque, and in silver two axe-heads. + +[Footnote 1: The nomads of the Syrian desert.] + +[Footnote 2: The titles, King of the North, King of the South, and the +words, "whose word is truth" occur with each name; they are omitted in +the translation.] + + + THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA + +The autobiographies given hitherto are those of soldiers, sailors, and +officials who in the performance of their duties travelled in Nubia, the +Egyptian Sudan, the Eastern Sudan, the Red Sea Littoral, Sinai, and +Western Asia. The following autobiography is that of one of the great +nobles, who in the eighteenth dynasty assisted in carrying out the great +building schemes of Queen Hatshepset and Thothmes III. Tehuti was an +hereditary chief (_erpa_), and a Duke, and the Director of the +Department of the Government in which all the gold and silver that were +brought to Thebes as tribute were kept, and he controlled the +distribution of the same in connection with the Public Works Department. +The text begins with the words of praise to Amen-Ra for the life of +Hatshepset and of Thothmes III, thus: "Thanks be to Amen-[Ra, the King +of the Gods], and praise be to His Majesty when he riseth in the eastern +sky for the life, strength, and health of the King of the South, the +King of the North, Maatkara (Hatshepset), and of the King of the South, +the King of the North, Menkheperra (Thothmes III), who are endowed with +life, stability, serenity, and health like Ra for ever. I performed the +office of chief mouth (_i.e._ director), giving orders. I directed the +artificers who were engaged on the work of the great boat of the head of +the river [called] Userhatamen. It was inlaid (or overlaid) with the +very best gold of the mountains, the splendour of which illumined all +Egypt, and it was made by the King of the South, the King of the North, +Maatkara,[1] in connection with the monuments which he made for his +father Amen-Ra, Lord of the Thrones of the Two Lands, who is endowed +with life like Ra for ever. I performed the office of chief mouth, +giving orders. I directed the artificers who were engaged on the work of +the God-house, the horizon of the god, and on the work of the great +throne, which was [made] of the very best silver-gold[2] of the +mountains, and of perfect work to last for ever, which was made by +Maatkara in connection with the monuments which he made for his father +Amen-Ra, &c. I performed the office of chief mouth, giving orders. I +directed the artificers who were engaged on the work of the shrine (?) +of Truth, the framework of the doors of which was of silver-gold, made +by Maatkara, &c. I performed the office of chief mouth, giving orders. I +directed the artificers who were engaged on the works of +Tcheser-Tcheseru,[3] the Temple of Millions of Years, the great doors of +which were made of copper inlaid with figures in silver-gold, which was +made by Maatkara, &c. I performed the office of chief mouth, giving +orders. I directed the artificers who were engaged on the work of +Khakhut, the great sanctuary of Amen, his horizon in Amen-tet, whereof +all the doors [were made] of real cedar wood inlaid (or overlaid) with +bronze, made by Maatkara, &c. I performed the office of chief mouth, +giving orders. I directed the artificers who were engaged on the works +of the House of Amen, it shall flourish to all eternity! whereof the +pavement was inlaid with blocks of gold and silver, and its beauties +were like unto those of the horizon of heaven, made by Maatkara, &c. I +performed the office of chief mouth, giving orders. I directed the +artificers who were engaged on the work of the great shrine, which was +made of ebony from Kenset (Nubia), with a broad, high base, having +steps, made of translucent alabaster [from the quarry] of Het-nub, made +by Maatkara, &c. I performed the office of chief mouth, giving orders. I +directed the artificers who were engaged on the works of the Great House +of the god, which was plated with silver in which figures were inlaid +in gold--its splendour lighted up the faces of all who beheld it--made +by Maatkara, &c. I performed the office of chief mouth, giving orders. I +directed the artificers who were engaged on the work of the great broad, +high doors of the temple of Karnak, which were covered with plates of +copper inlaid with figures in silver-gold, made by Maatkara, &c. I +performed the office of chief mouth, giving orders. I directed the +artificers who were engaged on the work of the holy necklaces and +pectorals, and on the large talismans of the great sanctuary, which were +made of silver-gold and many different kinds of precious stones, made by +Maatkara, &c. I performed the office of chief mouth, giving orders. I +directed the artificers who were engaged on the works in connection with +the two great obelisks, [each of which] was one hundred and eight cubits +in height (about 162 feet) and was plated with silver-gold, the +brilliance whereof filled all Egypt, made by Maatkara, &c. I performed +the office of chief mouth, giving orders. I directed the artificers who +were engaged on the work of the holy gate [called] "Amen-shefit," which +was made of a single slab of copper, and of the images (?) that belonged +thereto, made by Maatkara, &c. I directed the artificers who were +engaged on the work of the altar-stands of Amen. These were made of an +incalculable quantity of silver-gold, set with precious stones, by +Maatkara, &c. I directed the artificers who were engaged on the work of +the store-chests, which were plated with copper and silver-gold and +inlaid with precious stones, made by Maatkara, &c. I directed the +artificers who were engaged on the works of the Great Throne, and the +God-house, which is built of granite and shall last like the firmly +fixed pillars of the sky, made by Maatkara, &c. + +[Footnote 1: This queen frequently ascribed to herself male attributes.] + +[Footnote 2: _i.e._ that kind of gold which is found in its natural +state alloyed with silver.] + +[Footnote 3: The "Holy of Holies," the name of Hatshepset's temple at +Der al-Bahari.] + +And as for the wonderful things, and all the products of all the +countries, and the best of the wonderful products of Punt, which His +Majesty presented to Amen, Lord of the Apts, for the life, strength, and +health of His Majesty, and with which he filled the house of this holy +god, for Amen had given him Egypt because he knew that he would rule it +wisely (?), behold, it was I who registered them, because I was of +strict integrity. My favour was permanent before [His Majesty], it never +diminished, and he conferred more distinctions on me than on any other +official about him, for he knew my integrity in respect of him. He knew +that I carried out works, and that I covered my mouth (_i.e._ held my +tongue) concerning the affairs of his palace. He made me the director of +his palace, knowing that I was experienced in affairs. I held the seal +of the Two Treasuries, and of the store of all the precious stones of +every kind that were in the God-house of Amen in the Apts,[1] which were +filled up to their roofs with the tribute paid to the god. Such a thing +never happened before, even from the time of the primeval god. His +Majesty commanded to be made a silver-gold ... for the Great Hall of the +festivals. [The metal] was weighed by the _heqet_ measure for Amen, +before all the people, and it was estimated to contain 88-1/2 _heqet_ +measures, which were equal to 8592-1/2 _teben_.[2] It was offered to the +god for the life, strength, and health of Maatkara, the ever living. I +received the _sennu_ offerings which were made to Amen-Ra, Lord of the +Apts; these things, all of them, took place in very truth, and I +exaggerate not. I was vigilant, and my heart was perfect in respect of +my lord, for I wish to rest in peace in the mountain of the +spirit-bodies who are in the Other World (Khert-Neter). I wish my memory +to be perpetuated on the earth. I wish my soul to live before the Lord +of Eternity. I wish that the doorkeepers of the gates of the Tuat (Other +World) may not repulse my soul, and that it may come forth at the call +of him that shall lay offerings in my tomb, that it may have bread in +abundance and ale in full measure, and that it may drink of the water +from the source of the river. I would go in and come out like the +Spirits who do what the gods wish, that my name may be held in good +repute by the people who shall come in after years, and that they may +praise me at the two seasons (morning and evening) when they praise the +god of my city. + +[Footnote 1: The temples of Karnak and Luxor.] + +[Footnote 2: The _teben_ = 90.959 grammes.] + + + THE AUTOBIOGRAPHY OF THAIEMHETEP, + THE DAUGHTER OF HERANKH + +This remarkable inscription is found on a stele which is preserved in +the British Museum (No. 1027), and which was made in the ninth year of +King Ptolemy Philopator Philadelphus (71 B.C.). The text opens with a +prayer to all the great gods of Memphis for funerary offerings, and +after a brief address to her husband's colleagues, Thaiemhetep describes +in detail the principal incidents of her life, and gives the dates of +her birth, death, &c., which are rarely found on the funerary stelae of +the older period. Thaiemhetep was an important member of the semi-royal, +great high-priestly family of Memphis, and her funerary inscription +throws much light on the theology of the Ptolemaic Period. + +[Illustration: The Autobiography of Thaiemhetep, the daughter of +Herankh.] + +1. SUTEN-TA-HETEP,[1] may Seker-Osiris, at the head of the House of the +KA of Seker, the great god in Raqet; and Hap-Asar (Serapis), at the head +of Amentet, the king of the gods, King of Eternity and Governor of +everlastingness; and Isis, the great Lady, the mother of the god, the +eye of Ra, the Lady of heaven, the mistress of all the gods; and +Nephthys, the divine sister of Horus, the 2. avenger of his father, the +great god in Raqetit; and Anubis, who is on his hill, the dweller in the +chamber of embalmment, at the head of the divine hall; and all the gods +and goddesses who dwell in the mountain of Amentet the beautiful of +Hetkaptah (Memphis), give the offerings that come forth at the word, +beer, and bread, and oxen, and geese, and incense, and unguents, and +suits of apparel, and good things of all kinds upon their altars, to the +KA of 3. the Osiris, the great princess, the one who is adorned, the +woman who is in the highest favour, the possessor of pleasantness, +beautiful of body, sweet of love in the mouth of every man, who is +greatly praised by her kinsfolk, the youthful one, excellent of +disposition, always ready to speak her words of sweetness, whose counsel +is excellent, Thaiemhetep, whose word (or voice) is truth, the beloved +daughter of the royal kinsman, the priest of Ptah, libationer of the +gods of 4. White Wall (Memphis), priest of Menu (or Amsu), the Lord of +Senut (Panopolis), and of Khnemu, the Lord of Smen-Heru (Ptolemais), +priest of Horus, the Lord of Sekhem (Letopolis), chief of the mysteries +in Aat-Beqt, chief of the mysteries in Sekhem, and in It, and in +Kha-Hap; the daughter of the beautiful sistrum bearer of Ptah, the great +one of his South Wall, the Lord of Ankh-taui, Herankh, 5. she saith: + +"Hail, all ye judges and all ye men of learning, and all ye high +officials, and all ye nobles, and all ye people, when ye enter into this +tomb, come ye, I pray, and hearken unto what befell me. + +"The ninth day of the fourth month [2] of the season Akhet of the ninth +year under the Majesty of the King of the Two Lands, the god Philopator, +Philadelphus, Osiris the Young, the Son of Ra, the lord of the Crowns of +the South and of the North, Ptolemy, the ever living, beloved of Ptah +and Isis, 6. [was] the day whereon I was born. + +"On the ... day of the third month [3] of the season Shemu of the +twenty-third year under the Majesty of this same Lord of the Two Lands, +my father gave me to wife to the priest of Ptah, the scribe of the +library of divine books, the priest of the Tuat Chamber, [4] the +libationer of the gods of the Wall, the superintendent of the priests of +the gods and goddesses of the North and South, the two eyes of the King +of Upper Egypt, the two ears of the King of Lower Egypt, the second of +the king in raising up the Tet pillar, [5] the staff of the king [when] +brought into the temples, 7. the Erpa in the throne chamber of Keb, the +Kher-heb (precentor) in the seat of Thoth, the repeater (or herald) of +the tillage of the Ram-god, who turneth aside the Utchat (sacred eye), +who approacheth the Utchat by the great Ram of gold (?), who seeth the +setting of the great god [who] is born when it is fettered, the +Ur-kherp-hem,[6] Pa-sher-en-Ptah, the son of a man who held like +offices, Peta-Bast, whose word (or voice) is truth, born of 8. the great +decorated sistrum bearer and tambourine woman of Ptah, the great one of +his South Wall, the Lord of Ankh-taui, whose word (or voice) is truth. + +"And the heart of the Ur-kherp-hem rejoiced in her exceedingly. I bore +to him a child three times, but I did not bear a man child besides these +three daughters. And I and the Ur-kherp-hem prayed to 9. the Majesty of +this holy god, who [worketh] great wonders and bestoweth happiness (?), +who giveth a son to him that hath one not, and Imhetep, the son of Ptah, +hearkened unto our words, and he accepted his prayers. And the Majesty +of this god came unto this Ur-kherp-hem during [his] sleep, and said +unto him, 10. 'Let there be built a great building in the form of a +large hall [for the lord of] Ankh-taui, in the place where his body is +wrapped up (or concealed), and in return for this I will give thee a man +child.' And the Ur-kherp-hem woke up out of his sleep after these +[words], and he smelt the ground before this holy god. And he laid them +(_i.e._ the words) before the priests, 11. and the chief of the +mysteries, and the libationers, and the artisans of the House of Gold, +at one time, and he despatched them to make the building perfect in the +form of a large, splendid funerary hall. And they did everything +according as he had said. And he performed the ceremony of 'Opening the +Mouth' for this holy god, and he made to him a great offering of the +beautiful offerings of every kind, and he bestowed upon him sculptured +images 12. for the sake of this god, and he made happy their hearts with +offerings of all kinds in return for this [promise]. + +"Then I conceived a man child, and I brought him forth on the fifteenth +day of the third month[7] of the season Shemu of the sixth year, at the +eighth hour of the day, under the Majesty of the Queen, the Lady of the +Two Lands, Cleopatra, Life, Strength, Health [be to her!], 13. [the day] +of the festival of 'things on the altar' of this holy god, Imhetep, the +son of Ptah, his form being like unto that of the son of Him that is +south of his wall (_i.e._ Ptah), great rejoicings on account of him were +made by the inhabitants of White Wall (Memphis), and there were given to +him his name of Imhetep and the surname of Peta-Bast, and all the people +rejoiced in him. 14. + +"The sixteenth day of the second month[8] of the season Pert of the +tenth year was the day on which I died. My husband, the priest and +divine father of Ptah, the priest of Osiris, Lord of Rastau, the priest +of the King of the South, the King of the North, the Lord of the Two +Lands, Ptolemy, whose word is truth, the chief of the mysteries of the +House of Ptah, the chief of the mysteries of heaven, earth, and the +Other World, the chief of the mysteries of Rastau, the chief of the +mysteries of Raqet, the Ur-kherp-hem, Pa-sher-en-Ptah, placed me in +Am-urtet, 15. he performed for me all the rites and ceremonies which are +[performed] for the dead who are buried in a fitting manner, he had me +made into a beautiful mummy, and caused me to be laid to rest in his +tomb behind Raqet. + +"Hail, brother, husband, friend! O Ur-kherp-hem, cease not to drink, to +eat, to drink wine, 16. to enjoy the love of women, and to pass thy days +happily; follow thy heart (or desire) day and night. Set not sorrow in +thy heart, for oh, are the years [which we pass] so many on the earth +[that we should do this]? For Amentet is a land where black darkness +cannot be pierced by the eye, and it is a place of restraint (or misery) +for him that dwelleth therein. The holy ones [who are there] sleep in +their forms. They wake not 17. up to look upon their friends, they see +not their fathers [and] their mothers, and their heart hath no desire +for their wives [and] their children. The living water of the earth is +for those who are on it, stagnant water is for me. It cometh 18. to him +that is upon the earth. Stagnant is the water which is for me. I know +not the place wherein I am. Since I arrived at this valley of the dead I +long for running water. I say, 'Let not my attendant remove the pitcher +from the stream.' 19. O that one would turn my face to the north wind on +the bank of the stream, and I cry out for it to cool the pain that is in +my heart. He whose name is 'Arniau'[9] calleth everyone to him, and they +come to him with quaking hearts, and they are terrified through their +fear of him. 20. By him is no distinction made between gods and men, +with him princes are even as men of no account. His hand is not turned +away from all those who love him, for he snatcheth away the babe from +his mother's [breast] even as he doth the aged man. He goeth about on +his way, and all men fear him, and [though] they make supplication +before him, he turneth not his face away from them. Useless is it to +make entreaty to him, 21. for he hearkeneth not unto him that maketh +supplication unto him, and even though he shall present unto him +offerings and funerary gifts of all kinds, he will not regard them. + +"Hail, all ye who arrive in this funeral mountain, present ye unto me +offerings, cast incense into the flame and pour out libations at every +festival of Amentet." + +The scribe and sculptor, the councillor, the chief of the mysteries of +the House of Shent in Tenen, the priest of Horus, Imhetep, the son of +the priest Kha-Hap, whose word (or voice) is truth, cut this +inscription. + +[Footnote 1: These words mean, "The king gives an offering," and the +formula is as old at least as the fourth dynasty. It is obvious that the +king could not make a funerary gift to every one who died, but the words +are always found in funerary texts down to the latest times.] + +[Footnote 2: October-November.] + +[Footnote 3: May-June.] + +[Footnote 4: The Hall of Offerings in the tomb.] + +[Footnote 5: The raising of the Tet pillar was an important ceremony, +which was performed at the annual miracle-play of Osiris; it symbolised +resurrection.] + +[Footnote 6: This was the official title of the high-priest of Memphis.] + +[Footnote 7: May-June.] + +[Footnote 8: December--January.] + +[Footnote 9: The great Death-god.] + + + + + CHAPTER X + + TALES OF TRAVEL AND ADVENTURE + + + THE STORY OF SANEHAT + +The text of this very interesting story is found written in the hieratic +character upon papyri which are preserved in Berlin. The narrative +describes events which are said to have taken place under one of the +kings of the twelfth dynasty, and it is very possible that the +foundation of this story is historical. The hero is himself supposed to +relate his own adventures thus: + +The Erpa, the Duke, the Chancellor of the King of the North, the _smer +uati_, the judge, the Antchmer of the marches, the King in the lands of +the Nubians, the veritable royal kinsman loving him, the member of the +royal bodyguard, Sanehat, saith: I am a member of the bodyguard of his +lord, the servant of the King, and of the house of Neferit, the feudal +chieftainess, the Erpat princess, the highly favoured lady, the royal +wife of Usertsen, whose word is truth in Khnemetast, the royal daughter +of Amenemhat, whose word is truth in Qanefer. On the seventh day of the +third month of the season Akhet, in the thirtieth year [of his reign], +the god drew nigh to his horizon, and the King of the South, the King of +the North, Sehetepabra,[1] ascended into heaven, and was invited to the +Disk, and his divine members mingled with those of him that made him. +The King's House was in silence, hearts were bowed down in sorrow, the +two Great Gates were shut fast, the officials sat motionless, and the +people mourned. + +[Footnote 1: _i.e._ Amenemhat II.] + +Now behold [before his death] His Majesty had despatched an army to the +Land of the Themehu, under the command of his eldest son, the beautiful +god Usertsen. And he went and raided the desert lands in the south, and +captured slaves from the Thehenu (Libyans), and he was at that moment +returning and bringing back Libyan slaves and innumerable beasts of +every kind. And the high officers of the Palace sent messengers into the +western country to inform the King's son concerning what had taken place +in the royal abode. And the messengers found him on the road, and they +came to him by night and asked him if it was not the proper time for him +to hasten his return, and to set out with his bodyguard without letting +his army in general know of his departure. They also told him that a +message had been sent to the princes who were in command of the soldiers +in his train not to proclaim [the matter of the King's death] to any one +else. + +Sanehat continues: When I heard his voice speaking I rose up and fled. +My heart was cleft in twain, my arms dropped by my side, and trembling +seized all my limbs. I ran about distractedly, hither and thither, +seeking a hiding-place. I went into the thickets in order to find a +place wherein I could travel without being seen. I made my way upstream, +and I decided not to appear in the Palace, for I did not know but that +deeds of violence were taking place there. And I did not say, "Let life +follow it," but I went on my way to the district of the Sycamore. Then I +came to the Lake (or Island) of Seneferu, and I passed the whole day +there on the edge of the plain. On the following morning I continued my +journey, and a man rose up immediately in front of me on the road, and +he cried for mercy; he was afraid of me. When the night fell I walked +into the village of Nekau, and I crossed the river in an _usekht_ boat +without a rudder, by the help of the wind from the west. And I travelled +eastwards of the district of Aku, by the pass of the goddess Herit, the +Lady of the Red Mountain. Then I allowed my feet to take the road +downstream, and I travelled on to Anebuheq, the fortress that had been +built to drive back the Satiu (nomad marauders), and to hold in check +the tribes that roamed the desert. I crouched down in the scrub during +the day to avoid being seen by the watchmen on the top of the fortress. +I set out again on the march, when the night fell, and when daylight +fell on the earth I arrived at Peten, and I rested myself by the Lake of +Kamur. Then thirst came upon me and overwhelmed me. I suffered torture. +My throat was burnt up, and I said, "This indeed is the taste of death." +But I took courage, and collected my members (_i.e._ myself), for I +heard the sounds that are made by flocks and herds. Then the Satiu of +the desert saw me, and the master of the caravan who had been in Egypt +recognised me. And he rose up and gave me some water, and he warmed milk +[for me], and I travelled with the men of his caravan, and thus I passed +through one country after the other [in safety]. I avoided the land of +Sunu and I journeyed to the land of Qetem, where I stayed for a year and +a half. + +And Ammuiansha, the Shekh of Upper Thennu, took me aside and said unto +me, "Thou wilt be happy with me, for thou wilt hear the language of +Egypt." Now he said this because he knew what manner of man I was, for +he had heard the people of Egypt who were there with him bear testimony +concerning my character. And he said unto me, "Why and wherefore hast +thou come hither? Is it because the departure of King Sehetepabra from +the Palace to the horizon hath taken place, and thou didst not know what +would be the result of it?" Then I spake unto him with words of deceit, +saying, "I was among the soldiers who had gone to the land of Themeh. My +heart cried out, my courage failed me utterly, it made me follow the +ways over which I fled. I hesitated, but felt no regret. I did not +hearken unto any evil counsel, and my name was not heard on the mouth of +the herald. How I came to be brought into this country I know not; it +was, perhaps, by the Providence of God." + +And Ammuiansha said unto me, "What will become of the land without that +beneficent god the terror of whom passed through the lands like the +goddess Sekhmet in a year of pestilence?" Then I made answer unto him, +saying, "His son shall save us. He hath entered the Palace, and hath +taken possession of the heritage of his father. Moreover, he is the god +who hath no equal, and no other can exist beside him, the lord of +wisdom, perfect in his plans, of good will when he passeth decrees, and +one cometh forth and goeth in according to his ordinance. He reduced +foreign lands to submission whilst his father [sat] in the Palace +directing him in the matters which had to be carried out. He is mighty +of valour, he slayeth with his sword, and in bravery he hath no compeer. +One should see him attacking the nomads of the desert, and pouncing upon +the robbers of the highway! He beateth down opposition, he smiteth arms +helpless, his enemies cannot be made to resist him. He taketh vengeance, +he cleaveth skulls, none can stand up before him. His strides are long, +he slayeth him that fleeth, and he who turneth his back upon him in +flight never reacheth his goal. When attacked his courage standeth firm. +He attacketh again and again, and he never yieldeth. His heart is bold +when he seeth the battle array, he permitteth none to sit down behind. +His face is fierce [as] he rusheth on the attacker. He rejoiceth when he +taketh captive the chief of a band of desert robbers. He seizeth his +shield, he raineth blows upon him, but he hath no need to repeat his +attack, for he slayeth his foe before he can hurl his spear at him. +Before he draweth his bow the nomads have fled, his arms are like the +souls of the Great Goddess. He fighteth, and if he reacheth his object +of attack he spareth not, and he leaveth no remnant. He is beloved, his +pleasantness is great, he is the conqueror, and his town loveth him more +than herself; she rejoiceth in him more than in her god, and men throng +about him with rejoicings. He was king and conqueror before his birth, +and he hath worn his crowns since he was born. He hath multiplied +births, and he it is whom God hath made to be the joy of this land, +which he hath ruled, and the boundaries of which he hath enlarged. He +hath conquered the Lands of the South, shall he not conquer the Lands of +the North? He hath been created to smite the hunters of the desert, and +to crush the tribes that roam the sandy waste...." Then the Shekh of +Upper Thennu said unto me, "Assuredly Egypt is a happy country in that +it knoweth his vigour. Verily, as long as thou tarriest with me I will +do good unto thee." + +And he set me before his children, and he gave me his eldest daughter to +wife, and he made me to choose for myself a very fine territory which +belonged to him, and which lay on the border of a neighbouring country, +and this beautiful region was called Aa. In it there are figs, and wine +is more abundant than water. Honey is plentiful, oil existeth in large +quantities, and fruits of every kind are on the trees thereof. Wheat, +barley, herds of cattle, and flocks of sheep and goats are there in +untold numbers. And the Shekh showed me very great favour, and his +affection for me was so great that he made me Shekh of one of the best +tribes in his country. Bread-cakes were made for me each day, and each +day wine was brought to me with roasted flesh and wild fowl, and the +wild creatures of the plain that were caught were laid before me, in +addition to the game which my hunting dogs brought in. Food of all kinds +was made for me, and milk was prepared for me in various ways. I passed +many years in this manner, and my children grew up into fine strong men, +and each one of them ruled his tribe. Every ambassador on his journey to +and from Egypt visited me. I was kind to people of every class. I gave +water to the thirsty man. I suppressed the highway robber. I directed +the operations of the bowmen of the desert, who marched long distances +to suppress the hostile Shekhs, and to reduce their power, for the Shekh +of Thennu had appointed me General of his soldiers many years before +this. Every country against which I marched I terrified into submission. +I seized the crops by the wells, I looted the flocks and herds, I +carried away the people and their slaves who ate their bread, I slew the +men there. Through my sword and bow, and through my well-organised +campaigns, I was highly esteemed in the mind of the Shekh, and he loved +me, for he knew my bravery, and he set me before his children when he +saw the bravery of my arms. + +Then a certain mighty man of valour of Thennu came and reviled me in my +tent; he was greatly renowned as a man of war, and he was unequalled in +the whole country, which he had conquered. He challenged me to combat, +being urged to fight by the men of his tribe, and he believed that he +could conquer me, and he determined to take my flocks and herds as +spoil. And the Shekh took counsel with me about the challenge, and I +said, "I am not an acquaintance of his, and I am by no means a friend of +his. Have I ever visited him in his domain or entered his door, or +passed through his compound? [Never!] He is a man whose heart becometh +full of evil thoughts, whensoever he seeth me, and he wisheth to carry +out his fell design and plunder me. He is like a wild bull seeking to +slay the bull of a herd of tame cattle so that he may make the cows his +own. Or rather he is a mere braggart who wisheth to seize the property +which I have collected by my prudence, and not an experienced warrior. +Or rather he is a bull that loveth to fight, and that loveth to make +attacks repeatedly, fearing that otherwise some other animal will prove +to be his equal. If, however, his heart be set upon fighting, let him +declare [to me] his intention. Is God, Who knoweth everything, ignorant +of what he hath decided to do?" + +And I passed the night in stringing my bow, I made ready my arrows of +war, I unsheathed my dagger, and I put all my weapons in order. At +daybreak the tribes of the land of Thennu came, and the people who lived +on both sides of it gathered themselves together, for they were greatly +concerned about the combat, and they came and stood up round about me +where I stood. Every heart burned for my success, and both men and women +uttered cries (or exclamations), and every heart suffered anxiety on my +behalf, saying, "Can there exist possibly any man who is a mightier +fighter and more doughty as a man of war than he?" Then mine adversary +grasped his shield, and his battle-axe, and his spears, and after he had +hurled his weapons at me, and I had succeeded in avoiding his short +spears, which arrived harmlessly one after the other, he became filled +with fury, and making up his mind to attack me at close quarters he +threw himself upon me. And I hurled my javelin at him, which remained +fast in his neck, and he uttered a long cry and fell on his face, and I +slew him with his own weapons. And as I stood upon his back I shouted +the cry of victory, and every Aamu man (_i.e._ Asiatic) applauded me, +and I gave thanks to Menthu;[1] and the slaves of my opponent mourned +for their lord. And the Shekh Ammuiansha took me in his arms and +embraced me. I carried off his (_i.e._ the opponent's) property. I +seized his cattle as spoil, and what he meditated doing to me I did unto +him. I took possession of the contents of his tent, I stripped his +compound, I became rich, I increased my store of goods, and I added +greatly to the number of my cattle. + +[Footnote 1: The War-god of Thebes.] + +Thus did God prosper the man who made Him his support. Thus that day was +washed (_i.e._ satisfied) the heart of the man who was compelled to make +his escape from his own into another country. Thus that day the +integrity of the man who was once obliged to take to flight as a +miserable fugitive was proven in the sight of all the Court. Once I was +a wanderer wandering about hungry, and now I can give bread to my +neighbours. Once I had to flee naked from my country, and now I am the +possessor of splendid raiment, and of apparel made of the finest byssus. +Once I was obliged to do my own errands and to fetch and carry for +myself, and now I am the master of troops of servants. My house is +beautiful, my estate is spacious, and my name is repeated in the Great +House. O Lord of the gods, who hath ordered my goings, I will offer +propitiatory offerings unto Thee: I beseech Thee to restore me to Egypt, +and O be Thou pleased most graciously to let me once again look upon the +spot where my mind dwelleth for hours [at a time]! How great a boon +would it be for me to cleanse my body in the land of my birth! Let, I +pray, a period of happiness attend me, and may God give me peace. May He +dispose events in such a way that the close of the career of the man who +hath suffered misery, whose heart hath seen sorrow, who hath wandered +into a strange land, may be happy. Is He not at peace with me this day? +Surely He shall hearken to him that is afar off.... Let the King of +Egypt be at peace with me, and may I live upon his offerings. Let me +salute the Mistress of the Land (_i.e._ the Queen) who is in his palace, +and let me hear the greetings of her children. O would that my members +could become young again! For now old age is stealing on me. Infirmity +overtaketh me. Mine eyes refuse to see, my hands fall helpless, my knees +shake, my heart standeth still, the funerary mourners approach and they +will bear me away to the City of Eternity, wherein I shall become a +follower of Nebertcher. She will declare to me the beauties of her +children, and they shall traverse it with me. + +Behold now, the Majesty of the King of Egypt, Kheperkara, whose word is +truth, having spoken concerning the various things that had happened to +me, sent a messenger to me bearing royal gifts, such as he would send to +the king of a foreign land, with the intention of making glad the heart +of thy servant now [speaking], and the princes of his palace made me to +hear their salutations. And here is a copy of the document, which was +brought to thy servant [from the King] instructing him to return to +Egypt. + +"The royal command of the Horus, Ankh-mestu, Lord of Nekhebet and +Uatchet, Ankh-mestu, King of the South, King of the North, Kheperkara, +the son of Ra, Amenemhat, the everliving, to my follower Sanehat. This +royal order is despatched unto thee to inform thee. Thou hast travelled +about everywhere, in one country after another, having set out from +Qetem and reached Thennu, and thou hast journeyed from place to place at +thine own will and pleasure. Observe now, what thou hast done [unto +others, making them to obey thee], shall be done unto thee. Make no +excuses, for they shall be set aside; argue not with [my] officials, for +thy arguments shall be refuted. Thy heart shall not reject the plans +which thy mind hath formulated. Thy Heaven (_i.e._ the Queen), who is in +the Palace, is stable and flourishing at this present time, her head is +crowned with the sovereignty of the earth, and her children are in the +royal chambers of the Palace. Lay aside the honours which thou hast, +and thy life of abundance (or luxury), and journey to Egypt. Come and +look upon thy native land, the land where thou wast born, smell the +earth (_i.e._ do homage) before the Great Gate, and associate with the +nobles thereof. For at this time thou art beginning to be an old man, +and thou canst no longer produce sons, and thou hast [ever] in thy mind +the day of [thy] burial, when thou wilt assume the form of a servant [of +Osiris]. The unguents for thine embalmment on the night [of +mummification] have been set apart for thee, together with thy mummy +swathings, which are the work of the hands of the goddess Tait. Thy +funerary procession, which will march on the day of thy union with the +earth, hath been arranged, and there are prepared for thee a gilded +mummy-case, the head whereof is painted blue, and a canopy made of +_mesket_ wood. Oxen shall draw thee [to the tomb], the wailing women +shall precede thee, the funerary dances shall be performed, those who +mourn thee shall be at the door of thy tomb, the funerary offerings +dedicated to thee shall be proclaimed, sacrifices shall be offered for +thee with thy oblations, and thy funerary edifice shall be built in +white stone, side by side with those of the princes and princesses. Thy +death must not take place in a foreign land, the Aamu folk shall not +escort thee [to thy grave], thou shalt not be placed in the skin of a +ram when thy burial is effected; but at thy burial there shall be ... +and the smiting of the earth, and when thou departest lamentations shall +be made over thy body." + +When this royal letter reached me I was standing among the people of my +tribe, and when it had been read to me I threw myself face downwards on +the ground, and bowed until my head touched the dust, and I clasped the +document reverently to my breast. Then [I rose up] and walked to and fro +in my abode, rejoicing and saying, "How can these things possibly be +done to thy servant who is now speaking, whose heart made him to fly +into foreign lands [where dwell] peoples who stammer in their speech? +Assuredly it is a good and gracious thought [of the King] to deliver me +from death [here], for thy Ka (_i.e._ double) will make my body to end +[its existence] in my native land." + +Here is a copy of the reply that was made by the servant of the Palace, +Sanehat, to the above royal document: + +"In peace the most beautiful and greatest! Thy KA knoweth of the flight +which thy servant, who is now speaking, made when he was in a state of +ignorance, O thou beautiful god, Lord of Egypt, beloved of Ra, favoured +of Menthu, the Lord of Thebes. May Amen-Ra, lord of the thrones of the +Two Lands, and Sebek, and Ra, and Horus, and Hathor, and Tem and his +Company of the Gods, and Neferbaiu, and Semsuu, and Horus of the East, +and Nebt-Amehet, the goddess who is joined to thy head, and the +Tchatchau gods who preside over the Nile flood, and Menu, and +Heru-khenti-semti, and Urrit, the Lady of Punt, and Nut, and Heru-ur +(Haroeris), and Ra, and all the gods of Tamera (Egypt), and of the +Islands of the Great Green Sea (_i.e._ Mediterranean), bestow upon thee +a full measure of their good gifts, and grant life and serenity to thy +nostrils, and may they grant unto thee an eternity which hath no limit, +and everlastingness which hath no bounds! May thy fear penetrate and +extend into all countries and mountains, and mayest thou be the +possessor of all the region which the sun encircleth in his course. This +is the prayer which thy servant who now speaketh maketh on behalf of his +lord who hath delivered him from Ament. + +"The lord of knowledge who knoweth men, the Majesty of the Setepsa abode +(_i.e._ the Palace), knoweth well that his servant who is now speaking +was afraid to declare the matter, and that to repeat it was a great +thing. The great god (_i.e._ the King), who is the counterpart of Ra, +hath done wisely in what he hath done, and thy servant who now speaketh +hath meditated upon it in his mind, and hath made himself to conform to +his plans. Thy Majesty is like unto Horus, and the victorious might of +thine arms hath conquered the whole world. Let thy Majesty command that +Maka [chief of] the country of Qetma, and Khentiaaush [chief of] +Khent-Keshu, and Menus [chief of] the lands of the Fenkhu, be brought +hither, and these Governors will testify that these things have come to +pass at the desire of thy KA (_i.e._ double), and that Thenu doth not +speak words of overboldness to thee, and that she is as [obedient as] +thy hunting dogs. Behold, the flight, which thy servant who is now +speaking made, was made by him as the result of ignorance; it was not +wilful, and I did not decide upon it after careful meditation. I cannot +understand how I could ever have separated myself from my country. It +seemeth to me now to have been the product of a dream wherein a man who +is in the swamps of the Delta imagineth himself to be in Abu +(Elephantine, or Syene), or of a man who whilst standing in fertile +fields imagineth himself to be in the deserts of the Sudan. I fear +nothing and no man can make with truth [accusations] against me. I have +never turned my ear to disloyal plottings, and my name hath never been +in the mouth of the crier [of the names of proscribed folk]; though my +members quaked, and my legs shook, my heart guided me, and the God who +ordained this flight of mine led me on. Behold, I am not a stiff-necked +man (or rebel), nay, I held in honour [the King], for I knew the land of +Egypt and that Ra hath made thy fear to exist everywhere in Egypt, and +the awe of thee to permeate every foreign land. I beseech thee to let me +enter my native land. I beseech thee to let me return to Egypt. Thou art +the apparel of the horizon. The Disk (_i.e._ the Sun) shineth at thy +wish. One drinketh the water of the river Nile at thy pleasure. One +breatheth the air of heaven when thou givest the word of command. Thy +servant who now speaketh will transfer the possessions which he hath +gotten in this land to his kinsfolk. And as for the embassy of thy +Majesty which hath been despatched to the servant who now speaketh, I +will do according to thy Majesty's desire, for I live by the breath +which thou givest, O thou beloved of Ra, Horus, and Hathor, and thy holy +nostrils are beloved of Menthu, Lord of Thebes; mayest thou live for +ever!" + +And I tarried one day in the country of Aa in order to transfer my +possessions to my children. My eldest son attended to the affairs of the +people of my settlement, and the men and women thereof (_i.e._ the +slaves), and all my possessions were in his hand, and all my children, +and all my cattle, and all my fruit trees, and all my palm plantations +and groves. Then thy servant who is now speaking set out on his journey +and travelled towards the South. When I arrived at Heruuatu, the captain +of the frontier patrol sent a messenger to inform the Court of my +arrival. His Majesty sent a courteous overseer of the servants of the +Palace, and following him came large boats laden with gifts from the +King for the soldiers of the desert who had escorted me and guided me to +the town of Heruuatu. I addressed each man among them by name and every +toiler had that which belonged to him. I continued my journey, the wind +bore me along, food was prepared for me and drink made ready for me, and +the best of apparel (?), until I arrived at Athettaui.[1] On the morning +of the day following my arrival, five officials came to me, and they +bore me to the Great House, and I bowed low until my forehead touched +the ground before him. And the princes and princesses were standing +waiting for me in the _umtet_ chamber, and they advanced to meet me and +to receive me, and the _smeru_ officials conducted me into the hall, and +led me to the privy chamber of the King, where I found His Majesty +[seated] upon the Great Throne in the _umtet_ chamber of silver-gold. I +arrived there, I raised myself up after my prostrations, and I knew not +that I was in his presence. Then this god (_i.e._ the King) spake unto +me harshly, and I became like unto a man who is confounded in the +darkness; my intelligence left me, my limbs quaked, my heart was no +longer in my body, and I knew not whether I was dead or alive. Then His +Majesty said unto one of his high officials, "Raise him, and let him +speak unto me." And His Majesty said unto me, "Thou hast come then! Thou +hast smitten foreign lands and thou hast travelled, but now weakness +hath vanquished thee, thou hast become old, and the infirmities of thy +body are many. The warriors of the desert shall not escort thee [to thy +grave] ... wilt thou not speak and declare thy name?" And I was afraid +to contradict him, and I answered him about these matters like a man +who was stricken with fear. Thus did my Lord speak to me. + +[Footnote: 1 A fortified town a little to the south of Memphis.] + +And I answered and said, "The matter was not of my doing, for, behold, +it was done by the hand of God; bodily terror made me to flee according +to what was ordained. But, behold, I am here in thy presence! Thou art +life. Thy Majesty doeth as thou pleasest." And the King dismissed the +royal children, and His Majesty said unto the Queen, "Look now, this is +Sanehat who cometh in the guise of an Asiatic, and who hath turned +himself into a nomad warrior of the desert." And the Queen laughed a +loud hearty laugh, and the royal children cried out with one voice +before His Majesty, saying, "O Lord King, this man cannot really be +Sanehat"; and His Majesty said, "It is indeed!" + +Then the royal children brought their instruments of music, their +_menats_ and their sistra, and they rattled their sistra, and they +passed backwards and forwards before His Majesty, saying, "Thy hands +perform beneficent acts, O King. The graces of the Lady of Heaven rest +[upon thee]. The goddess Nubt giveth life to thy nostrils, and the Lady +of the Stars joineth herself to thee, as thou sailest to the South +wearing the Crown of the North, and to the North wearing the Crown of +the South. Wisdom is stablished in the mouth of Thy Majesty, and health +is on thy brow. Thou strikest terror into the miserable wretches who +entreat thy mercy. Men propitiate thee, O Lord of Egypt, [as they do] +Ra, and thou art acclaimed with cries of joy like Nebertcher. Thy horn +conquereth, thine arrow slayeth, [but] thou givest breath to him that is +afflicted. For our sakes graciously give a boon to this traveller +Sanehat, this desert warrior who was born in Tamera (Egypt). He fled +through fear of thee, and he departed to a far country because of his +terror of thee. Doth not the face that gazeth on thine blench? Doth not +the eye that gazeth into thine feel terrified?" Then His Majesty said, +"Let him fear not, and let him not utter a sound of fear. He shall be a +_smer_ official among the princes of the palace, he shall be a member of +the company of the _shenit_ officials. Get ye gone to the refectory of +the palace, and see to it that rations are provided for him." + +Thereupon I came forth from the privy chamber of the King, and the royal +children clasped my hands, and we passed on to the Great Door, and I was +lodged in the house of one of the King's sons, which was beautifully +furnished. In it there was a bath, and it contained representations of +the heavens and objects from the Treasury. And there [I found] apparel +made of royal linen, and myrrh of the finest quality which was used by +the King, and every chamber was in charge of officials who were +favourites of the King, and every officer had his own appointed duties. +And [there] the years were made to slide off my members. I cut and +combed my hair, I cast from me the dirt of a foreign land, together with +the apparel of the nomads who live in the desert. I arrayed myself in +apparel made of fine linen, I anointed my body with costly ointments, I +slept upon a bedstead [instead of on the ground], I left the sand to +those who dwelt on it, and the crude oil of wood wherewith they anoint +themselves. I was allotted the house of a nobleman who had the title of +_smer_, and many workmen laboured upon it, and its garden and its groves +of trees were replanted with plants and trees. Rations were brought to +me from the palace three or four times each day, in additions to the +gifts which the royal children gave me unceasingly. And the site of a +stone pyramid among the pyramids was marked out for me. The +surveyor-in-chief to His Majesty chose the site for it, the director of +the funerary designers drafted the designs and inscriptions which were +to be cut upon it, the chief of the masons of the necropolis cut the +inscriptions, and the clerk of the works in the necropolis went about +the country collecting the necessary funerary furniture. I made the +building to flourish, and provided everything that was necessary for its +upkeep. I acquired land round about it. I made a lake for the +performance of funerary ceremonies, and the land about it contained +gardens, and groves of trees, and I provided a place where the people on +the estate might dwell similar to that which is provided for a _smeru_ +nobleman of the first rank. My statue, which was made for me by His +Majesty, was plated with gold, and the tunic thereof was of silver-gold. +Not for any ordinary person did he do such things. May I enjoy the +favour of the King until the day of my death shall come! + +Here endeth the book; [given] from its beginning to its end, as it hath +been found in writing. + + + THE STORY OF THE EDUCATED PEASANT KHUENANPU + +The text of this most interesting story is written in the hieratic +character on papyri which are preserved in the British Museum and in the +Royal Library at Berlin. It is generally thought that the story is the +product of the period that immediately followed the twelfth dynasty. + +Once upon a time there lived a man whose name was Khuenanpu, a peasant +of Sekhet-hemat,[1] and he had a wife whose name was Nefert. This +peasant said to this wife of his, "Behold, I am going down into Egypt in +order to bring back food for my children. Go thou and measure up the +grain which remaineth in the granary, [and see how many] measures [there +are]." Then she measured it, and there were eight measures. Then this +peasant said unto this wife of his, "Behold, two measures of grain shall +be for the support of thyself and thy children, but of the other six +thou shalt make bread and beer whereon I am to live during the days on +which I shall be travelling." And this peasant went down into Egypt, +having laden his asses with _aaa_ plants, and _retmet_ plants, and soda +and salt, and wood of the district of ..., and _aunt_ wood of the Land +of Oxen,[2] and skins of panthers and wolves, and _neshau_ plants, and +_anu_ stones, and _tenem_ plants, and _kheperur_ plants, and _sahut_, +and _saksut_ seeds (?), and _masut_ plants, and _sent_ and _abu_ stones, +and _absa_ and _anba_ plants, and doves and _naru_ and _ukes_ birds, and +_tebu, uben_ and _tebsu_ plants, and _kenkent_ seeds, and the plant +"hair of the earth," and _anset_ seeds, and all kinds of beautiful +products of the land of Sekhet-hemat. And when this peasant had marched +to the south, to Hensu,[3] and had arrived at the region of Perfefa, to +the north of Metnat, he found a man standing on the river bank whose +name was Tehutinekht, who was the son of a man whose name was Asri; both +father and son were serfs of Rensi, the son of Meru the steward. When +this man Tehutinekht saw the asses of this peasant, of which his heart +approved greatly, he said, "Would that I had any kind of god with me to +help me to seize for myself the goods of this peasant!" Now the house of +this Tehutinekht stood upon the upper edge of a sloping path along the +river bank, which was narrow and not wide. It was about as wide as a +sheet of linen cloth, and upon one side of it was the water of the +stream, and on the other was a growing crop. Then this Tehutinekht said +unto his slave, "Run and bring me a sheet of linen out of my house"; and +it was brought to him immediately. Then he shook out the sheet of linen +over the narrow sloping path in such a way that its upper edge touched +the water, and the fringed edge the growing crop. And when this peasant +was going along the public path, this Tehutinekht said unto him, "Be +careful, peasant, wouldst thou walk upon my clothes?" And this peasant +said, "I will do as thou pleasest; my way is good." And when he turned +to the upper part of the path, this Tehutinekht said, "Is my corn to +serve as a road for thee, O peasant?" Then this peasant said, "My way is +good. The river-bank is steep, and the road is covered up with thy corn, +and thou hast blocked up the path with thy linen garment. Dost thou +really intend not to let us pass? Hath it come to pass that he dareth to +say such a thing?" [At that moment] one of the asses bit off a large +mouthful of the growing corn, and this Tehutinekht said, "Behold, thy +ass is eating my corn! Behold, he shall come and tread it out." Then +this peasant said, "My way is good. Because one side of the road was +made impassable [by thee], I led my ass to the other side (?), and now +thou hast seized my ass because he bit off a large mouthful of the +growing corn. However, I know the master of this estate, which belongeth +to Rensi, the son of Meru. There is no doubt that he hath driven every +robber out of the whole country, and shall I be robbed on his estate?" +And this Tehutinekht said, "Is not this an illustration of the proverb +which the people use, 'The name of the poor man is only mentioned +because of his master?' It is I who speak to thee, but it is the steward +[Rensi, the son of Meru] of whom thou art thinking." Then Tehutinekht +seized a cudgel of green tamarisk wood, and beat cruelly with it every +part of the peasant's body, and took his asses from him and carried them +off into his compound. And this peasant wept and uttered loud shrieks of +pain because of what was done to him. And this Tehutinekht said, "Howl +not so loudly, peasant, or verily [thou shalt depart] to the domain of +the Lord of Silence."[4] Then this peasant said, "Thou hast beaten me, +and robbed me of my possessions, and now thou wishest to steal even the +very complaint that cometh out of my mouth! Lord of Silence indeed! Give +me back my goods. Do not make me to utter complaints about thy fearsome +character." + +And this peasant spent ten whole days in making entreaties to this +Tehutinekht [for the restoration of his goods], but Tehutinekht paid no +attention to them whatsoever. At the end of this time this peasant set +out on a journey to the south, to the city of Hensu, in order to lay his +complaint before Rensi, the son of Meru, the steward, and he found him +just as he was coming forth from the door in the courtyard of his house +which opened on the river bank, to embark in his official boat on the +river. And this peasant said, "I earnestly wish that it may happen that +I may make glad thy heart with the words which I am going to say! +Peradventure thou wilt allow some one to call thy confidential servant +to me, in order that I may send him back to thee thoroughly well +informed as to my business." Then Rensi, the son of Meru, the steward, +caused his confidential servant to go to this peasant, who sent him back +to him thoroughly well informed as to his business. And Rensi, the son +of Meru, the steward, made inquiries about this Tehutinekht from the +officials who were immediately connected with him, and they said unto +him, "Lord, the matter is indeed only one that concerneth one of the +peasants of Tehutinekht who went [to do business] with another man near +him instead of with him. And, as a matter of fact, [officials like +Tehutinekht] always treat their peasants in this manner whensoever they +go to do business with other people instead of with them. Wouldst thou +trouble thyself to inflict punishment upon Tehutinekht for the sake of a +little soda and a little salt? [It is unthinkable.] Just let Tehutinekht +be ordered to restore the soda and the salt and he will do so +[immediately]." And Rensi, the son of Meru, the steward, held his peace; +he made no answer to the words of these officials, and to this peasant +he made no reply whatsoever. + +And this peasant came to make his complaint to Rensi, the son of Meru, +the steward, and on the first occasion he said, "O my lord steward, +greatest one of the great ones, guide of the things that are not and of +these that are, when thou goest down into the Sea of Truth,[5] and dost +sail thereon, may the attachment (?) of thy sail not tear away, may thy +boat not drift (?), may no accident befall thy mast, may the poles of +thy boat not be broken, mayest thou not run aground when thou wouldst +walk on the land, may the current not carry thee away, mayest thou not +taste the calamities of the stream, mayest thou never see a face of +fear, may the timid fish come to thee, and mayest thou obtain fine, fat +waterfowl. O thou who art the father of the orphan, the husband of the +widow, the brother of the woman who hath been put away by her husband, +and the clother of the motherless, grant that I may place thy name in +this land in connection with all good law. Guide in whom there is no +avarice, great man in whom there is no meanness, who destroyest +falsehood and makest what is true to exist, who comest to the word of my +mouth, I speak that thou mayest hear. Perform justice, O thou who art +praised, to whom those who are most worthy of praise give praise. Do +away the oppression that weigheth me down. Behold, I am weighted with +sorrow, behold, I am sorely wronged. Try me, for behold, I suffer +greatly." + +[Footnote 1: A district to the west of Cairo now known as Wadi +an-Natrun.] + +[Footnote 2: The Oasis of Farafrah.] + +[Footnote 3: The Khanes of the Hebrews and Herakleopolis of the Greeks, +the modern Ahnas al-Madinah.] + +[Footnote 4: _i.e._ Osiris. This was a threat to kill the peasant.] + +[Footnote 5: The name of a lake in the Other World; see _Book of the +Dead_, Chap. 17, l. 24.] + +Now this peasant spake these words in the time of the King of the South, +the King of the North, Nebkaura, whose word is truth. And Rensi, the son +of Meru, the steward, went into the presence of His Majesty, and said, +"My Lord, I have found one of these peasants who can really speak with +true eloquence. His goods have been stolen from him by an official who +is in my service, and behold, he hath come to lay before me a complaint +concerning this." His Majesty said unto Rensi, the son of Meru, the +steward, "If thou wouldst see me in a good state of health, keep him +here, and do not make any answer at all to anything which he shall say, +so that he may continue to speak. Then let that which he shall say be +done into writing, and brought unto us, so that we may hear it. Take +care that his wife and his children have food to live upon, and see that +one of these peasants goeth to remove want from his house. Provide food +for the peasant himself to live upon, but thou shalt make the provision +in such a way that the food may be given to him without letting him know +that it is thou who hast given it to him. Let the food be given to his +friends and let them give it to him." So there were given unto him four +bread-cakes and two pots of beer daily. These were provided by Rensi, +the son of Meru, the steward, and he gave them to a friend, and it was +this friend who gave them to the peasant. And Rensi, the son of Meru, +the steward, sent instructions to the governor of [the Oasis of] +Sekhet-hemat to supply the wife of the peasant with daily rations, and +there were given unto her regularly the bread-cakes that were made from +three measures of corn. + +Then this peasant came a second time to lay his complaint [before +Rensi], and he found him as he was coming out from the ..., and he said, +"O steward, my lord, the greatest of the great, thou richest of the +rich, whose greatness is true greatness, whose riches are true riches, +thou rudder of heaven, thou pole of the earth, thou measuring rope for +heavy weights (?)! O rudder, slip not, O pole, topple not, O measuring +rope, make no mistake in measuring! The great lord taketh away from her +that hath no master (or owner), and stealeth from him that is alone [in +the world]. Thy rations are in thy house--a pot of beer and three +bread-cakes. What dost thou spend in satisfying those who depend upon +thee? Shall he who must die die with his people? Wilt thou be a man of +eternity (_i.e._ wilt thou live for ever?) Behold, are not these things +evils, namely, the balance that leaneth side-ways, the pointer of the +balance that doth not show the correct weight, and an upright and just +man who departeth from his path of integrity? Observe! the truth goeth +badly with thee, being driven out of her proper place, and the officials +commit acts of injustice. He who ought to estimate a case correctly +giveth a wrong decision. He who ought to keep himself from stealing +committeth an act of robbery. He who should be strenuous to arrest the +man who breaketh the word (_i.e._ Law) in its smallest point, is himself +guilty of departing therefrom. He who should give breath stifleth him +that could breathe. The land that ought to give repose driveth repose +away. He who should divide in fairness hath become a robber. He who +should blot out the oppressor giveth him the command to turn the town +into a waste of water. He who should drive away evil himself committeth +acts of injustice." + +Then Rensi, the son of Meru, the steward, said [to the peasant], "Doth +thy case appear in thy heart so serious that I must have my servant +[Tchutinekht] seized on thy account?" This peasant said, "He who +measureth the heaps of corn filcheth from them for himself, and he who +filleth [the measure] for others robbeth his neighbours. Since he who +should carry out the behests of the Law giveth the order to rob, who is +to repress crime? He who should do away with offences against the Law +himself committeth them. He who should act with integrity behaveth +crookedly. He who doeth acts of injustice is applauded. When wilt thou +find thyself able to resist and to put down acts of injustice? [When] +the ... cometh to his place of yesterday the command cometh: 'Do a +[good] deed in order that one may do a [good] deed [to thee],' that is +to say, 'Give thanks unto everyone for what he doeth.' This is to drive +back the bolt before it is shot, and to give a command to the man who is +already overburdened with orders. Would that a moment of destruction +might come, wherein thy vines should be laid low, and thy geese +diminished, and thy waterfowl be made few in number! [Thus] it cometh +that the man who ought to see clearly hath become blind, and he who +ought to hear distinctly hath become deaf, and he who ought to be a just +guide hath become one who leadeth into error. Observe! thou art strong +and powerful. Thine arm is able to do deeds of might, and [yet] thy +heart is avaricious. Compassion hath removed itself from thee. The +wretched man whom thou hast destroyed crieth aloud in his anguish. Thou +art like unto the messenger of the god Henti (the Crocodile-god). Set +not out [to do evil] for the Lady of the Plague (_i.e._ Sekhmet).... As +there is nothing between thee and her for a certain purpose, so there is +nothing against thee and her. If thou wilt not do it [then] she will not +show compassion. The beggar hath the powerful owner of possessions (or +revenues) robbed, and the man who hath nothing hath the man who hath +secreted [much] stolen goods. To steal anything at all from the beggar +is an absolute crime on the part of the man who is not in want, and [if +he doth this] shall his action not be inquired into? Thou art filled +full with thy bread, and art drunken with thy beer, and thou art rich +[beyond count]. When the face of the steersman is directed to what is in +front of him, the boat falleth out of its course, and saileth +whithersoever it pleaseth. When the King [remaineth] in his house, and +when thou workest the rudder, acts of injustice take place round about +thee, complaints are widespread, and the loss (?) is very serious. And +one saith, 'What is taking place?' Thou shouldst make thyself a place of +refuge [for the needy]. Thy quay should be safe. But observe! Thy town +is in commotion. Thy tongue is righteous, make no mistake [in judgment]. +The abominable behaviour of a man is, as it were, [one of] his members. +Speak no lies thyself, and take good heed that thy high officials do +not do so. Those who assess the dues on the crops are like unto a ..., +and to tell lies is very dear to their hearts. Thou who hast knowledge +of the affairs of all the people, dost thou not understand my +circumstances? Observe, thou who relievest the wants of all who have +suffered by water, I am on the path of him that hath no boat. O thou who +bringest every drowning man to land, and who savest the man whose boat +hath foundered, art thou going to let me perish?" + +And this peasant came a third time to lay his complaint [before Rensi], +and he said, "O my Lord Rensi, the steward! Thou art Ra, the lord of +heaven with thy great chiefs. The affairs of all men [are ruled by +thee]. Thou art like the water-flood. Thou art Hep (the Nile-god) who +maketh green the fields, and who maketh the islands that are deserts to +become productive. Exterminate the robber, be thou the advocate of those +who are in misery, and be not towards the petitioner like the +water-flood that sweepeth him away. Take heed to thyself likewise, for +eternity cometh, and behave in such a way that the proverb, +'Righteousness (or truth) is the breath of the nostrils,' may be +applicable unto thee. Punish those who are deserving of punishment, and +then these shall be like unto thee in dispensing justice. Do not the +small scales weigh incorrectly? Doth not the large balance incline to +one side? In such cases is not Thoth merciful? When thou doest acts of +injustice thou becomest the second of these three, and if these be +merciful thou also mayest be merciful. Answer not good with evil, and do +not set one thing in the place of another. Speech flourisheth more than +the _senmit_ plants, and groweth stronger than the smell of the same. +Make no answer to it whilst thou pourest out acts of injustice, to make +to grow apparel, which three ... will cause him to make. [If] thou +workest the steering pole against the sail (?), the flood shall gather +strength against the doing of what is right. Take good heed to thyself +and set thyself on the mat (?) on the look-out place. The equilibrium of +the earth is maintained by the doing of what is right. Tell not lies, +for thou art a great man. Act not in a light manner, for thou art a man +of solid worth. Tell not lies, for thou art a pair of scales. Make no +mistake [in thy weighing], for thou art a correct reckoner (?). Observe! +Thou art all of a piece with the pair of scales. If they weigh +incorrectly, thou also shalt act falsely. Let not the boat run aground +when thou art working the steering pole ... the look-out place. When +thou hast to proceed against one who hath carried off something, take +thou nothing, for behold, the great man ceaseth to be a great man when +he is avaricious. Thy tongue is the pointer of the scales; thy heart is +the weight; thy lips are the two arms of the scales. If thou coverest +thy face so as not to see the doer of violent deeds, who is there [left] +to repress lawless deeds? Observe! Thou art like a poor man for the man +who washeth clothes, who is avaricious and destroyeth kindly feeling +(?). He who forsaketh the friend who endoweth him for the sake of his +client is his brother, who hath come and brought him a gift. Observe! +Thou art a ferryman who ferriest over the stream only the man who +possesseth the proper fare, whose integrity is well attested (?). +Observe! Thou art like the overseer of a granary who doth not at once +permit to pass him that cometh empty. Observe! Thou art among men like a +bird of prey that liveth upon weak little birds. Observe! Thou art like +the cook whose sole joy is to kill, whom no creature escapeth. Observe! +Thou art like a shepherd who is careless about the loss of his sheep +through the rapacious crocodile; thou never countest [thy sheep]. Would +that thou wouldst make evil and rapacious men to be fewer! Safety hath +departed from [every] town throughout the land. Thou shouldst hear, but +most assuredly thou hearest not! Why hast thou not heard that I have +this day driven back the rapacious man? When the crocodile pursueth.... +How long is this condition of thine to last? Truth which is concealed +shall be found, and falsehood shall perish. Do not imagine that thou art +master of to-morrow, which hath not yet come, for the evils which it may +bring with it are unknown." + +And behold, when this peasant had said these things to Rensi, the son +of Meru, the steward, at the entrance to the hall of the palace, Rensi +caused two men with leather whips to seize him, and they beat him in +every member of his body. Then this peasant said: "The son of Meru hath +made a mistake. His face is blind in respect of what he seeth, he is +deaf in respect of what he heareth, and he is forgetting that which he +ought to remember. Observe! Thou art like unto a town that hath no +governor, and a community that hath no chief, and a ship that hath no +captain, and a body of men who have no guide. Observe! Thou art like a +high official who is a thief, a governor of a town who taketh [bribes], +and the overseer of a province who hath been appointed to suppress +robbery, but who hath become the captain of those who practise it." + +And this peasant came a fourth time to lay his complaint before Rensi, +and he met him as he was coming out from the door of the temple of the +god Herushefit, and said, "O thou who art praised, the god Herushefit, +from whose house thou comest forth, praiseth thee. When well-doing +perisheth, and there is none who seeketh to prevent its destruction, +falsehood maketh itself seen boldly in the land. If it happen that the +ferry-boat is not brought for thee to cross the stream in, how wilt thou +be able to cross the stream? If thou hast to cross the stream in thy +sandals, is thy crossing pleasant? Assuredly it is not! What man is +there who continueth to sleep until it is broad daylight? [This habit] +destroyeth the marching by night, and the travelling by day, and the +possibility of a man profiting by his good luck, in very truth. Observe! +One cannot tell thee sufficiently often that 'Compassion hath departed +from thee.' And behold, how the oppressed man whom thou hast destroyed +complaineth! Observe! Thou art like unto a man of the chase who would +satisfy his craving for bold deeds, who determineth to do what he +wisheth, to spear the hippopotamus, to shoot the wild bull, to catch +fish, and to catch birds in his nets. He who is without hastiness will +not speak without due thought. He whose habit is to ponder deeply will +not be light-minded. Apply thy heart earnestly and thou shalt know the +truth. Pursue diligently the course which thou hast chosen, and let him +that heareth the plaintiff act rightly. He who followeth a right course +of action will not treat a plaintiff wrongly. When the arm is brought, +and when the two eyes see, and when the heart is of good courage, boast +not loudly in proportion to thy strength, in order that calamity may not +come unto thee. He who passeth by [his] fate halteth between two +opinions. The man who eateth tasteth [his food], the man who is spoken +to answereth, the man who sleepeth seeth visions, but nothing can resist +the presiding judge when he is the pilot of the doer [of evil]. Observe, +O stupid man, thou art apprehended. Observe, O ignorant man, thou art +freely discussed. Observe, too, that men intrude upon thy most private +moments. Steersman, let not thy boat run aground. Nourisher [of men], +let not men die. Destroyer [of men], let not men perish. Shadow, let not +men perish through the burning heat. Place of refuge, let not the +crocodile commit ravages. It is now four times that I have laid my +complaint before thee. How much more time shall I spend in doing this?" + +This peasant came a fifth time to make his complaint, and said, "O my +lord steward, the fisherman with a _khut_ instrument ..., the fisherman +with a ... killeth _i_-fish, the fisherman with a harpoon speareth the +_aubbu_ fish, the fisherman with a _tchabhu_ instrument catcheth the +_paqru_ fish, and the common fishermen are always drawing fish from the +river. Observe! Thou art even as they. Wrest not the goods of the poor +man from him. The helpless man thou knowest him. The goods of the poor +man are the breath of his life; to seize them and carry them off from +him is to block up his nostrils. Thou art committed to the hearing of a +case and to the judging between two parties at law, so that thou mayest +suppress the robber; but, verily, what thou doest is to support the +thief. The people love thee, and yet thou art a law-breaker. Thou hast +been set as a dam before the man of misery, take heed that he is not +drowned. Verily, thou art like a lake to him, O thou who flowest +quickly." + +This peasant came the sixth time to lay his complaint [before Rensi], +and said, "O my lord steward ... who makest truth to be, who makest +happiness (or, what is good) to be, who destroyest [all evil]; thou art +like unto the satiety that cometh to put an end to hunger, thou art like +unto the raiment that cometh to do away nakedness; thou art like unto +the heavens that become calm after a violent storm and refresh with +warmth those who are cold; thou art like unto the fire that cooketh that +which is raw, and thou art like unto the water that quencheth the +thirst. Yet look round about thee! He who ought to make a division +fairly is a robber. He who ought to make everyone to be satisfied hath +been the cause of the trouble. He who ought to be the source of healing +is one of those who cause sicknesses. The transgressor diminisheth the +truth. He who filleth well the right measure acteth rightly, provided +that he giveth neither too little nor too much. If an offering be +brought unto thee, do thou share it with thy brother (or neighbour), for +that which is given in charity is free from after-thought (?). The man +who is dissatisfied induceth separation, and the man who hath been +condemned bringeth on schisms, even before one can know what is in his +mind. When thou hast arrived at a decision delay not in declaring it. +Who keepeth within him that which he can eject?... When a boat cometh +into port it is unloaded, and the freight thereof is landed everywhere +on the quay. It is [well] known that thou hast been educated, and +trained, and experienced, but behold, it is not that thou mayest rob +[the people]. Nevertheless thou dost [rob them] just as other people do, +and those who are found about thee are thieves (?). Thou who shouldst be +the most upright man of all the people art the greatest transgressor in +the whole country. [Thou art] the wicked gardener who watereth his plot +of ground with evil deeds in order to make his plot to tell lies, so +that he may flood the town (or estate) with evil deeds (or calamities)." + +This peasant came the seventh time in order to lay his complaint [before +Rensi], and said, "O my lord steward, thou art the steering pole of the +whole land, and the land saileth according to thy command. Thou art the +second (or counterpart) of Thoth, who judgeth impartially. My lord, +permit thou a man to appeal to thee in respect of his cause which is +righteous. Let not thy heart fight against it, for it is unseemly for +thee to do so; [if thou doest this] thou of the broad face wilt become +evil-hearted. Curse not the thing that hath not yet taken place, and +rejoice not over that which hath not yet come to pass. The tolerant +judge rejoiceth in showing kindness, and he withholdeth all action +concerning a decision that hath been given, when he knoweth not what +plan was in the heart. In the case of the judge who breaketh the Law, +and overthroweth uprightness, the poor man cannot live [before him], for +the judge plundereth him, and the truth saluteth him not. But my body is +full, and my heart is overloaded, and the expression thereof cometh +forth from my body by reason of the condition of the same. [When] there +is a breach in the dam the water poureth out through it: even so is my +mouth opened and it uttereth speech. I have now emptied myself, I have +poured out what I had to pour out, I have unburdened my body, I have +finished washing my linen. What I had to say before thee is said, my +misery hath been fully set out before thee; now what hast thou to say in +excuse (or apology)? Thy lazy cowardice hath been the cause of thy sin, +thine avarice hath rendered thee stupid, and thy gluttony hath been +thine enemy. Thinkest thou that thou wilt never find another peasant +like unto me? If he hath a complaint to make thinkest thou that he will +not stand, if he is a lazy man, at the door of his house? He whom thou +forcest to speak will not remain silent. He whom thou forcest to wake up +will not remain asleep. The faces which thou makest keen will not remain +stupid. The mouth which thou openest will not remain closed. He whom +thou makest intelligent will not remain ignorant. He whom thou +instructest will not remain a fool. These are they who destroy evils. +These are the officials, the lords of what is good. These are the +crafts-folk who make what existeth. These are they who put on their +bodies again the heads that have been cut off." + +This peasant came the eighth time to lay his complaint [before Rensi], +and said, "O my lord steward, a man falleth because of covetousness. The +avaricious man hath no aim, for his aim is frustrated. Thy heart is +avaricious, which befitteth thee not. Thou plunderest, and thy plunder +is no use to thee. And yet formerly thou didst permit a man to enjoy +that to which he had good right! Thy daily bread is in thy house, thy +belly is filled, grain overfloweth [in thy granaries], and the overflow +perisheth and is wasted. The officials who have been appointed to +suppress acts of injustice have been rapacious robbers, and the +officials who have been appointed to stamp out falsehood have become +hiding-places for those who work iniquity. It is not fear of thee that +hath driven me to make my complaint to thee, for thou dost not +understand my mind (or heart). The man who is silent and who turneth +back in order to bring his miserable state [before thee] is not afraid +to place it before thee, and his brother doth not bring [gifts] from the +interior of [his quarter]. Thy estates are in the fields, thy food is on +[thy] territory, and thy bread is in the storehouse, yet the officials +make gifts to thee and thou seizest them. Art thou not then a robber? +Will not the men who plunder hasten with thee to the divisions of the +fields? Perform the truth for the Lord of Truth, who possesseth the real +truth. Thou writing reed, thou roll of papyrus, thou palette, thou +Thoth, thou art remote from acts of justice. O Good One, thou art still +goodness. O Good One, thou art truly good. Truth endureth for ever. It +goeth down to the grave with those who perform truth, it is laid in the +coffin and is buried in the earth; its name is never removed from the +earth, and its name is remembered on earth for good (or blessing). That +is the ordinance of the word of God. If it be a matter of a hand-balance +it never goeth askew; if it be a matter of a large pair of scales, the +standard thereof never inclineth to one side. Whether it be I who come, +or another, verily thou must make speech, but do not answer whether thou +speakest to one who ought to hold his peace, or whether thou seizest one +who cannot seize thee. Thou art not merciful, thou art not considerate. +Thou hast not withdrawn thyself, thou hast not gone afar off. But thou +hast not in any way given in respect of me any judgment in accordance +with the command, which came forth from the mouth of Ra himself, saying, +'Speak the truth, perform the truth, for truth is great, mighty, and +everlasting. When thou performest the truth thou wilt find its virtues +(?), and it will lead thee to the state of being blessed (?). If the +hand-balance is askew, the pans of the balance, which perform the +weighing, hang crookedly, and a correct weighing cannot be carried out, +and the result is a false one; even so the result of wickedness is +wickedness.'" + +This peasant came the ninth time to lay his complaint [before Rensi], +and said, "The great balance of men is their tongues, and all the rest +is put to the test by the hand balance. When thou punishest the man who +ought to be punished, the act telleth in thy favour. [When he doeth not +this] falsehood becometh his possession, truth turneth away from before +him, his goods are falsehood, truth forsaketh him, and supporteth him +not. If falsehood advanceth, she maketh a mistake, and goeth not over +with the ferry-boat [to the Island of Osiris]. The man with whom +falsehood prevaileth hath no children and no heirs upon the earth. The +man in whose boat falsehood saileth never reacheth land, and his boat +never cometh into port. Be not heavy, but at the same time do not be too +light. Be not slow, but at the same time be not too quick. Rage not at +the man who is listening to thee. Cover not over thy face before the man +with whom thou art acquainted. Make not blind thy face towards the man +who is looking at thee. Thrust not aside the suppliant as thou goest +down. Be not indolent in making known thy decision. Do [good] unto him +that will do [good] unto thee. Hearken not unto the cry of the mob, who +say, 'A man will assuredly cry out when his case is really righteous.' +There is no yesterday for the indolent man, there is no friend for the +man who is deaf to [the words of] truth, and there is no day of +rejoicing for the avaricious man. The informer becometh a poor man, and +the poor man becometh a beggar, and the unfriendly man becometh a dead +person. Observe now, I have laid my complaint before thee, but thou wilt +not hearken unto it; I shall now depart, and make my complaint against +thee to Anubis." + +Then Rensi, the son of Meru, the steward, caused two of his servants to +go and bring back the peasant. Now this peasant was afraid, for he +believed that he would be beaten severely because of the words which he +had spoken to him. And this peasant said, "This is [like] the coming of +the thirsty man to salt tears, and the taking of the mouth of the +suckling child to the breast of the woman that is dry. That the sight of +which is longed for cometh not, and only death approacheth." + +Then Rensi, the son of Meru, the steward, said, "Be not afraid, O +peasant, for behold, thou shalt dwell with me." Then this peasant swore +an oath, saying, "Assuredly I will eat of thy bread, and drink of thy +beer for ever." Then Rensi, the son of Meru, the steward, said, "Come +hither, however, so that thou mayest hear thy petitions"; and he caused +to be [written] on a roll of new papyrus all the complaints which this +peasant had made, each complaint according to its day. And Rensi, the +son of Meru, the steward, sent the papyrus to the King of the South, the +King of the North, Nebkaura, whose word is truth, and it pleased the +heart of His Majesty more than anything else in the whole land. And His +Majesty said, "Pass judgment on thyself, O son of Meru." And Rensi, the +son of Meru, the steward, despatched two men to bring him back. And he +was brought back, and an embassy was despatched to Sekhet Hemat.... Six +persons, besides ... his grain, and his millet, and his asses, and his +dogs.... [The remaining lines are mutilated, but the words which are +visible make it certain that Tehutinekht the thief was punished, and +that he was made to restore to the peasant everything which he had +stolen from him.] + + + THE JOURNEY OF THE PRIEST UNU-AMEN INTO SYRIA + TO BUY CEDAR WOOD TO MAKE A NEW BOAT FOR AMEN-RA + +The text of this narrative is written in the hieratic character upon a +papyrus preserved in St. Petersburg; it gives an excellent description +of the troubles that befell the priest Unu-Amen during his journey into +Syria in the second half of the eleventh century before Christ. The text +reads: + +On the eighteenth day of the third month of the season of the +Inundation, of the fifth year, Unu-Amen, the senior priest of the Hait +chamber of the house of Amen, the Lord of the thrones of the Two Lands, +set out on his journey to bring back wood for the great and holy Boat of +Amen-Ra, the King of the Gods, which is called "User-hat," and floateth +on the canal of Amen. On the day wherein I arrived at Tchan (Tanis or +Zoan), the territory of Nessubanebtet (_i.e._ King Smendes) and +Thent-Amen, I delivered unto them the credentials which I had received +from Amen-Ra, the King of the Gods, and when they had had my letters +read before them, they said, "We will certainly do whatsoever Amen-Ra, +the King of the Gods, our Lord, commandeth." And I lived in that place +until the fourth month of the season of the Inundation, and I abode in +the palace at Zoan. Then Nessubanebtet and Thent-Amen despatched me with +the captain of the large ship called Menkabuta, and I set sail on the +sea of Kharu (Syria) on the first day of the fourth month of the Season +of the Inundation. I arrived at Dhir, a city of Tchakaru, and Badhilu, +its prince, made his servants bring me bread-cakes by the ten thousand, +and a large jar of wine, and a leg of beef. And a man who belonged to +the crew of my boat ran away, having stolen vessels of gold that weighed +five _teben_, and four vessels of silver that weighed twenty _teben_, +and silver in a leather bag that weighed eleven _teben_; thus he stole +five _teben_ of gold and thirty-one _teben_ of silver. + +On the following morning I rose up, and I went to the place where the +prince of the country was, and I said unto him, "I have been robbed in +thy port. Since thou art the prince of this land, and the leader +thereof, thou must make search and find out what hath become of my +money. I swear unto thee that the money [once] belonged to Amen-Ra, King +of the Gods, the Lord of the Two Lands; it belonged to Nessubanebtet, it +belonged to my lord Her-Heru, and to the other great kings of Egypt, but +it now belongeth to Uartha, and to Makamaru, and to Tchakar-Bal, Prince +of Kepuna (Byblos)." And he said unto me, "Be angry or be pleased, [as +thou likest], but, behold, I know absolutely nothing about the matter of +which thou speakest unto me. Had the thief been a man who was a subject +of mine, who had gone down into thy ship and stolen thy money, I would +in that case have made good thy loss from the moneys in my own treasury, +until such time as it had been found out who it was that robbed thee, +and what his name was, but the thief who hath robbed thee belongeth to +thine own ship. Yet tarry here for a few days, and stay with me, so that +I may seek him out." So I tarried there for nine days, and my ship lay +at anchor in his port. And I went to him and I said unto him, "Verily +thou hast not found my money, [but I must depart] with the captain of +the ship and with those who are travelling with him." ... [The text here +is mutilated, but from the fragments of the lines that remain it seems +clear that Unu-Amen left the port of Dhir, and proceeded in his ship to +Tyre. After a short stay there he left Tyre very early one morning and +sailed to Kepuna (Byblos), so that he might have an interview with the +governor of that town, who was called Tchakar-Bal. During his interview +with Tchakar-Bal the governor of Tyre produced a bag containing thirty +_teben_ of silver, and Unu-Amen promptly seized it, and declared that he +intended to keep it until his own money which had been stolen was +returned to him. Whilst Unu-Amen was at Byblos he buried in some secret +place the image of the god Amen and the amulets belonging to it, which +he had brought with him to protect him and to guide him on his way. The +name of this image was "Amen-ta-mat." The text then proceeds in a +connected form thus:] + +And I passed nineteen days in the port of Byblos, and the governor +passed his days in sending messages to me each day, saying, "Get thee +gone out of my harbour." Now on one occasion when he was making an +offering to his gods, the god took possession of a certain young chief +of his chiefs, and he caused him to fall into a fit of frenzy, and the +young man said, "Bring up the god.[1] Bring the messenger who hath +possession of him. Make him to set out on his way. Make him to depart +immediately." Now the man who had been seized with the fit of divine +frenzy continued to be moved by the same during the night. And I found a +certain ship, which was bound for Egypt, and when I had transferred to +it all my property, I cast a glance at the darkness, saying, "If the +darkness increaseth I will transfer the god to the ship also, and not +permit any other eye whatsoever to look upon him." Then the +superintendent of the harbour came unto me, saying, "Tarry thou here +until to-morrow morning, according to the orders of the governor." And I +said unto him, "Art not thou thyself he who hath passed his days in +coming to me daily and saying, 'Get thee gone out of my harbour?' Dost +thou not say, 'Tarry here,' so that I may let the ship which I have +found [bound for Egypt] depart, when thou wilt again come and say, +'Haste thee to be gone'?" + +[Footnote 1: _i.e._ the figure of Amen-ta-mat.] + +And the superintendent of the harbour turned away and departed, and told +the governor what I had said. And the governor sent a message to the +captain of the ship bound for Egypt, saying, "Tarry till the morning; +these are the orders of the governor." And when the morning had come, +the governor sent a messenger, who took me to the place where offerings +were being made to the god in the fortress wherein the governor lived on +the sea coast. And I found him seated in his upper chamber, and he was +reclining with his back towards an opening in the wall, and the waves of +the great Syrian sea were rolling in from seawards and breaking on the +shore behind him. And I said unto him, "The grace of Amen [be with +thee]!" And he said unto me, "Including this day, how long is it since +thou camest from the place where Amen is?" And I said unto him, "Five +months and one day, including to-day." And he said unto me, "Verily if +that which thou sayest is true, where are the letters of Amen which +ought to be in thy hand? Where are the letters of the high priest of +Amen which ought to be in thy hand?" + +And I said unto him, "I gave them to Nessubanebtet and Thent-Amen." Then +was he very angry indeed, and he said unto me, "Verily, there are +neither letters nor writings in thy hands for us! Where is the ship made +of acacia wood which Nessubanebtet gave unto thee? Where are his Syrian +sailors? Did he not hand thee over to the captain of the ship so that +after thou hadst started on thy journey they might kill thee and cast +thee into the sea? Whose permission did they seek to attack the god? And +indeed whose permission were they seeking before they attacked thee?" +This is what he said unto me. + +And I said unto him, "The ship [wherein I sailed] was in very truth an +Egyptian ship, and it had a crew of Egyptian sailors who sailed it on +behalf of Nessubanebtet. There were no Syrian sailors placed on board of +it by him." He said unto me, "I swear that there are twenty ships lying +in my harbour, the captains of which are in partnership with +Nessubanebtet. And as for the city of Sidon, whereto thou wishest to +travel, I swear that there are there ten thousand other ships, the +captains of which are in partnership with Uarkathar, and they are sailed +for the benefit of his house." At this grave moment I held my peace. And +he answered and said unto me, "On what matter of business hast thou come +hither?" And I said unto him, "The matter concerning which I have come +is wood for the great and holy Boat of Amen-Ra, the King of the Gods. +What thy father did [for the god], and what thy father's father did for +him, do thou also." That was what I said unto him. And he said unto me, +"They certainly did do work for it (_i.e._ the boat). Give me a gift for +my work for the boat, and then I also will work for it. Assuredly my +father and my grandfather did do the work that was demanded of them, +and Pharaoh, life, strength, and health be to him! caused six ships +laden with the products of Egypt to come hither, and the contents +thereof were unloaded into their storehouses. Now, thou must most +certainly cause some goods to be brought and given to me for myself." + +Then he caused to be brought the books which his father had kept day by +day, and he had them read out before me, and it was found that one +thousand _teben_ of silver of all kinds were [entered] in his books. And +he said unto me, "If the Ruler of Egypt had been the lord of my +possessions, and if I had indeed been his servant, he would never have +had silver and gold brought [to pay my father and my father's father] +when he told them to carry out the commands of Amen. The instructions +which they (_i.e._ Pharaoh) gave to my father were by no means the +command of one who was their king. As for me, I am assuredly not thy +servant, and indeed I am not the servant of him that made thee to set +out on thy way. If I were to cry out now, and to shout to the cedars of +Lebanon, the heavens would open, and the trees would be lying spread out +on the sea-shore. I ask thee now to show me the sails which thou hast +brought to carry thy ships which shall be loaded with thy timber to +Egypt. And show me also the tackle with which thou wilt transfer to thy +ships the trees which I shall cut down for thee for.... [Unless I make +for thee the tackle] and the sails of thy ships, the tops will be too +heavy, and they will snap off, and thou wilt perish in the midst of the +sea, [especially if] Amen uttereth his voice in the sky,[1] and he +unfettereth Sutekh[2] at the moment when he rageth. Now Amen hath +assumed the overlordship of all lands, and he hath made himself their +master, but first and foremost he is the overlord of Egypt, whence thou +hast come. Excellent things have come forth from Egypt, and have reached +even unto this place wherein I am; and moreover, knowledge (or learning) +hath come forth therefrom, and hath reached even unto this place +wherein I am. But of what use is this beggarly journey of thine which +thou hast been made to take?" + +[Footnote 1: _i.e._ if there is thunder.] + +[Footnote 2: Here the Storm-god.] + +And I said unto him, "What a shameful thing [to say]! It is not a +beggarly journey whereon I have been despatched by those among whom I +live. And besides, assuredly there is not a single boat that floateth +that doth not belong to Amen. To him belong the sea and the cedars of +Lebanon, concerning which thou sayest, 'They are my property.' In +Lebanon groweth [the wood] for the Boat Amen-userhat, the lord of boats. +Amen-Ra, the King of the Gods, spake and told Her-Heru, my lord, to send +me forth; and therefore he caused me to set out on my journey together +with this great god.[1] Now behold, thou hast caused this great god to +pass nine and twenty days here in a boat that is lying at anchor in thy +harbour, for most assuredly thou didst know that he was resting here. +Amen is now what he hath always been, and yet thou wouldst dare to stand +up and haggle about the [cedars of] Lebanon with the god who is their +lord! And as concerning what thou hast spoken, saying, 'The kings of +Egypt in former times caused silver and gold to be brought [to my father +and father's father, thou art mistaken].' Since they had bestowed upon +them life and health, they would never have caused gold and silver to be +brought to them; but they might have caused gold and silver to be +brought to thy fathers instead of life and health. And Amen-Ra, the King +of the Gods, is the Lord of life and health. He was the god of thy +fathers, and they served him all their lives, and made offerings unto +him, and indeed thou thyself art a servant of Amen. If now thou wilt say +unto Amen, 'I will perform thy commands, I will perform thy commands,' +and wilt bring this business to a prosperous ending, thou shalt live, +thou shalt be strong, thou shalt be healthy, and thou shalt rule thy +country to its uttermost limits wisely and well, and thou shalt do good +to thy people. But take good heed that thou lovest not the possessions +of Amen-Ra, the King of the Gods, for the lion loveth the things that +belong unto him. And now, I pray thee to allow my scribe to be summoned +to me, and I will send him to Nessubanebtet and Thent-Amen, the local +governors whom Amen hath appointed to rule the northern portion of his +land, and they will send to me everything which I shall tell them to +send to me, saying, 'Let such and such a thing be brought,' until such +time as I can make the journey to the South (_i.e._ to Egypt), when I +will have thy miserable dross brought to thee, even to the uttermost +portion thereof, in very truth." That was what I said unto him. + +[Footnote 1: _i.e._ the figure of Amen already referred to.] + +And he gave my letter into the hand of his ambassador. And he loaded up +on a ship wood for the fore part and wood for the hind part [of the Boat +of Amen], and four other trunks of cedar trees which had been cut down, +in all seven trunks, and he despatched them to Egypt. And his ambassador +departed to Egypt, and he returned to me in Syria in the first month of +the winter season (November-December). And Nessubanebtet and Thent-Amen +sent to me five vessels of gold, five vessels of silver, ten pieces of +byssus, each sufficiently large to make a suit of raiment, five hundred +rolls of fine papyrus, five hundred hides of oxen, five hundred ropes, +twenty sacks of lentils, and thirty vessels full of dried fish. And for +my personal use they sent to me five pieces of byssus, each sufficiently +large to make a suit of raiment, a sack of lentils, and five vessels +full of dried fish. Then the Governor was exceedingly glad and rejoiced +greatly, and he sent three hundred men and three hundred oxen [to +Lebanon] to cut down the cedar trees, and he appointed overseers to +direct them. And they cut down the trees, the trunks of which lay there +during the whole of the winter season. And when the third month of the +summer season had come, they dragged the tree trunks down to the +sea-shore. And the Governor came out of his palace, and took up his +stand before the trunks, and he sent a message to me, saying, "Come." +Now as I was passing close by him, the shadow of his umbrella fell upon +me, whereupon Pen-Amen, an officer of his bodyguard, placed himself +between him and me, saying, "The shadow of Pharaoh, life, strength, and +health, be to him! thy Lord, falleth upon thee."[1] And the Governor +was wroth with Pen-Amen, and he said, "Let him alone." Therefore I +walked close to him. + +[Footnote 1: Pen-Amen means to say that as the shadow of the Governor +had fallen upon the Egyptian, Unu-Amen was henceforth his servant. The +shadow of a man was supposed to carry with it some of the vital power +and authority of the man.] + +And the Governor answered and said unto me, "Behold, the orders [of +Pharaoh] which my fathers carried out in times of old, I also have +carried out, notwithstanding the fact that thou hast not done for me +what thy fathers were wont to do for me. However, look for thyself, and +take note that the last of the cedar trunks hath arrived, and here it +lieth. Do now whatsoever thou pleaseth with them, and take steps to load +them into ships, for assuredly they are given to thee as a gift. I beg +thee to pay no heed to the terror of the sea voyage, but if thou +persistest in contemplating [with fear] the sea voyage, thou must also +contemplate [with fear] the terror of me [if thou tarriest here]. +Certainly I have not treated thee as the envoys of Kha-em-Uast[1] were +treated here, for they were made to pass seventeen (or fifteen) years in +this country, and they died here."[2] + +[Footnote 1: Otherwise known as Rameses IX, a king of the twentieth +dynasty.] + +[Footnote 2: _i.e._ they were kept prisoners in Syria until their +death.] + +Then the Governor spake to the officer of his bodyguard, saying, "Lay +hands on him, and take him to see the tombs wherein they lie." And I +said unto him, "Far be it from me to look upon such [ill-omened] things! +As concerning the messengers of Kha-em-Uast, the men whom he sent unto +thee as ambassadors were merely [officials] of his, and there was no god +with his ambassadors, and so thou sayest, 'Make haste to look upon thy +colleagues.' Behold, wouldst thou not have greater pleasure, and +shouldst thou not [instead of saying such things] cause to be made a +stele whereon should be said by thee: + +"Amen-Ra, the King of the Gods, sent to me Amen-ta-mat, his divine +ambassador, together with Unu-Amen, his human ambassador, in quest of +trunks of cedar wood for the Great and Holy Boat of Amen-Ra, the King +of the Gods. And I cut down cedar trees, and I loaded them into ships. I +provided the ships myself, and I manned them with my own sailors, and I +made them to arrive in Egypt that they might bespeak [from the god for +me] ten thousand years of life, in addition to the span of life which +was decreed for me. And this petition hath been granted. + +"[And wouldst thou not rather] that, after the lapse of time, when +another ambassador came from the land of Egypt who understood this +writing, he should utter thy name which should be on the stele, and pray +that thou shouldst receive water in Amentet, even like the gods who +subsist?" + +And he said unto me, "These words which thou hast spoken unto me are of +a certainty a great testimony." And I said unto him, "Now, as concerning +the multitude of words which thou hast spoken unto me: As soon as I +arrive at the place where the First Prophet (_i.e._ Her-Heru) of Amen +dwelleth, and he knoweth [how thou hast] performed the commands of the +God [Amen], he will cause to be conveyed to thee [a gift of] certain +things." Then I walked down to the beach, to the place where the trunks +of cedar had been lying, and I saw eleven ships [ready] to put out to +sea; and they belonged to Tchakar-Bal. [And the governor sent out an +order] saying, "Stop him, and do not let any ship with him on board +[depart] to the land of Egypt." Then I sat myself down and wept. And the +scribe of the Governor came out to me, and said unto me, "What aileth +thee?" And I said unto him, "Consider the _kashu_ birds that fly to +Egypt again and again! And consider how they flock to the cool water +brooks! Until the coming of whom must I remain cast aside hither? +Assuredly thou seest those who have come to prevent my departure a +second time." + +Then [the scribe] went away and told the Governor what I had said; and +the Governor shed tears because of the words that had been repeated to +him, for they were full of pain. And he caused the scribe to come out to +me again, and he brought with him two skins [full] of wine and a goat. +And he caused to be brought out to me Thentmut, an Egyptian singing +woman who lived in his house, and he said to her, "Sing to him, and let +not the cares of his business lay hold upon his heart." And to me he +sent a message, saying, "Eat and drink, and let not business lay hold +upon thy heart. Thou shalt hear everything which I have to say unto thee +to-morrow morning." + +And when the morning had come, he caused [the inhabitants of the town] +to be assembled on the quay, and having stood up in their midst, he said +to the Tchakaru, "For what purpose have ye come hither?" And they said +unto him, "We have come hither seeking for the ships which have been +broken and dashed to pieces, that is to say, the ships which thou didst +despatch to Egypt, with our unfortunate fellow-sailors in them." And he +said unto them, "I know not how to detain the ambassador of Amen in my +country any longer. I beg of you to let me send him away, and then do ye +pursue him, and prevent him [from escaping]." And he made me embark in a +ship, and sent me forth from the sea-coast, and the winds drove me +ashore to the land of Alasu (Cyprus?). And the people of the city came +forth to slay me, and I was dragged along in their midst to the place +where their queen Hathaba lived; and I met her when she was coming forth +from one house to go into another. Then I cried out in entreaty to her, +and I said unto the people who were standing about her, "Surely there +must be among you someone who understandeth the language of Egypt." And +one of them said, "I understand the speech [of Egypt]." Then I said unto +him, "Tell my Lady these words: I have heard it said far from here, even +in the city of [Thebes], the place where Amen dwelleth, that wrong is +done in every city, and that only in the land of Alasu (Cyprus?) is +right done. And yet wrong is done here every day!" And she said, "What +is it that thou really wishest to say?" I said unto her, "Now that the +angry sea and the winds have cast me up on the land wherein thou +dwellest, thou wilt surely not permit these men who have received me to +slay me! Moreover, I am an ambassador of Amen. And consider carefully, +for I am a man who will be searched for every day. And as for the +sailors of Byblos whom they wish to kill, if their lord findeth ten of +thy sailors he will assuredly slay them." Then she caused her people to +be called off me, and they were made to stand still, and she said unto +me, "Lie down and sleep...." [The rest of the narrative is wanting]. + + + + + CHAPTER XI + + FAIRY TALES + + +One of the most interesting tales that have come down to us in Egyptian +dress is the tale commonly called the "Tale of the Two Brothers." It is +found written in the hieratic character upon a papyrus preserved in the +British Museum (D'Orbiney, No. 10,183), and the form which the story has +there is that which was current under the nineteenth dynasty, about 1300 +B.C. The two principal male characters in the story, Anpu and Bata, were +originally gods, but in the hands of the Egyptian story-teller they +became men, and their deeds were treated in such a way as to form an +interesting fairy story. It is beyond the scope of this little book to +treat of the mythological ideas that underlie certain parts of the +narrative, and we therefore proceed to give a rendering of this very +curious and important "fairy tale." + +[Illustration: A Page of the Hieratic Text of the Tale of Two Brothers.] + +It is said that there were two brothers, [the children] of one mother +and of one father; the name of the elder was Anpu, and Bata was the name +of the younger. Anpu had a house and a wife, and Bata lived with him +like a younger brother. It was Bata who made the clothes; he tended and +herded his cattle in the fields, he ploughed the land, he did the hard +work during the time of harvest, and he kept the account of everything +that related to the fields. And Bata was a most excellent farmer, and +his like there was not in the whole country-side; and behold, the power +of the God was in him. And very many days passed during which Anpu's +young brother tended his flocks and herds daily, and he returned to his +house each evening loaded with field produce of every kind. And when he +had returned from the fields, he set [food] before his elder brother, +who sat with his wife drinking and eating, and then Bata went out to the +byre and [slept] with the cattle. On the following morning as soon as it +was day, Bata took bread-cakes newly baked, and set them before Anpu, +who gave him food to take with him to the fields. Then Bata drove out +his cattle into the fields to feed, and [as] he walked behind them they +said unto him, "The pasturage is good in such and such a place," and he +listened to their voices, and took them where they wished to go. Thus +the cattle in Bata's charge became exceedingly fine, and their calves +doubled in number, and they multiplied exceedingly. And when it was the +season for ploughing Anpu said unto Bata, "Come, let us get our teams +ready for ploughing the fields, and our implements, for the ground hath +appeared,[1] and it is in the proper condition for the plough. Go to the +fields and take the seed-corn with thee to-day, and at daybreak +to-morrow we will do the ploughing"; this is what he said to him. And +Bata did everything which Anpu had told him to do. The next morning, as +soon as it was daylight, the two brothers went into the fields with +their teams and their ploughs, and they ploughed the land, and they were +exceedingly happy as they ploughed, from the beginning of their work to +the very end thereof. + +[Footnote 1: _i.e._ the waters of the Inundation had subsided, leaving +the ground visible.] + +Now when the two brothers had been living in this way for a considerable +time, they were in the fields one day [ploughing], and Anpu said to +Bata, "Run back to the farm and fetch some [more] seed corn." And Bata +did so, and when he arrived there he found his brother's wife seated +dressing her hair. And he said to her, "Get up and give me some seed +corn that I may hurry back to the fields, for Anpu ordered me not to +loiter on the way." Anpu's wife said to him, "Go thyself to the grain +shed, and open the bin, and take out from it as much corn as thou +wishest; I could fetch it for thee myself, only I am afraid that my hair +would fall down on the way." Then the young man went to the bin, and +filled a very large jar full of grain, for it was his desire to carry +off a large quantity of seed corn, and he lifted up on his shoulders the +pot, which was filled full of wheat and barley, and came out of the shed +with it. And Anpu's wife said to him, "How much grain hast thou on thy +shoulders?" And Bata said to her, "Three measures of barley and two +measures of wheat, in all five measures of grain; that is what I have on +my shoulders." These were the words which he spake to her. And she said +to him, "How strong thou art! I have been observing thy vigorousness day +by day." And her heart inclined to him, and she entreated him to stay +with her, promising to give him beautiful apparel if he would do so. +Then the young man became filled with fury like a panther of the south +because of her words, and when she saw how angry he was she became +terribly afraid. And he said to her, "Verily thou art to me as my +mother, and thy husband is as my father, and being my elder brother he +hath provided me with the means of living. Thou hast said unto me what +ought not to have been said, and I pray thee not to repeat it. On my +part I shall tell no man of it, and on thine thou must never declare the +matter to man or woman." Then Bata took up his load on his shoulders, +and departed to the fields. And when he arrived at the place where his +elder brother was they continued their ploughing and laboured diligently +at their work. + +And when the evening was come the elder brother returned to his house. +And having loaded himself with the products of the fields, Bata drove +his flocks and herds back to the farm and put them in their enclosures. + +And behold, Anpu's wife was smitten with fear, because of the words +which she had spoken to Bata, and she took some grease and a piece of +linen, and she made herself to appear like a woman who had been +assaulted, and who had been violently beaten by her assailant, for she +wished to say to her husband, "Thy young brother hath beaten me sorely." +And when Anpu returned in the evening according to his daily custom, and +arrived at his house, he found his wife lying on the ground in the +condition of one who had been assaulted with violence. She did not +[appear to] pour water over his hands according to custom, she did not +light a light before him; his house was in darkness, and she was lying +prostrate and sick. And her husband said unto her, "Who hath been +talking to thee?" And she said unto him, "No one hath been talking to me +except thy young brother. When he came to fetch the seed corn he found +me sitting alone, and he spake words of love to me, and he told me to +tie up my hair. But I would not listen to him, and I said to him, 'Am I +not like thy mother? Is not thy elder brother like thy father?' Then he +was greatly afraid, and he beat me to prevent me from telling thee about +this matter. Now, if thou dost not kill him I shall kill myself, for +since I have complained to thee about his words, when he cometh back in +the evening what he will do [to me] is manifest." + +Then the elder brother became like a panther of the southern desert with +wrath. And he seized his dagger, and sharpened it, and went and stood +behind the stable door, so that he might slay Bata when he returned in +the evening and came to the byre to bring in his cattle. And when the +sun was about to set Bata loaded himself with products of the field of +every kind, according to his custom, [and returned to the farm]. And as +he was coming back the cow that led the herd said to Bata as she was +entering the byre, "Verily thy elder brother is waiting with his dagger +to slay thee; flee thou from before him"; and Bata hearkened to the +words of the leading cow. And when the second cow as she was about to +enter into the byre spake unto him even as did the first cow, Bata +looked under the door of the byre, and saw the feet of his elder brother +as he stood behind the door with his dagger in his hand. Then he set +down his load upon the ground, and he ran away as fast as he could run, +and Anpu followed him grasping his dagger. And Bata cried out to +Ra-Harmakhis (the Sun-god) and said, "O my fair Lord, thou art he who +judgeth between the wrong and the right." And the god Ra hearkened unto +all his words, and he caused a great stream to come into being, and to +separate the two brothers, and the water was filled with crocodiles. Now +Anpu was on one side of the stream and Bata on the other, and Anpu +wrung his hands together in bitter wrath because he could not kill his +brother. Then Bata cried out to Anpu on the other bank, saying, "Stay +where thou art until daylight, and until the Disk (_i.e._ the Sun-god) +riseth. I will enter into judgment with thee in his presence, for it is +he who setteth right what is wrong. I shall never more live with thee, +and I shall never again dwell in the place where thou art. I am going to +the Valley of the Acacia." + +And when the day dawned, and there was light on the earth, and +Ra-Harmakhis was shining, the two brothers looked at each other. And +Bata spake unto Anpu, saying, "Why hast thou pursued me in this +treacherous way, wishing to slay me without first hearing what I had to +say? I am thy brother, younger than thou art, and thou art as a father +and thy wife is as a mother to me. Is it not so? When thou didst send me +to fetch seed corn for our work, it was thy wife who said, 'I pray thee +to stay with me,' but behold, the facts have been misrepresented to +thee, and the reverse of what happened hath been put before thee." Then +Bata explained everything to Anpu, and made him to understand exactly +what had taken place between him and his brother's wife. And Bata swore +an oath by Ra-Harmakhis, saying, "By Ra-Harmakhis, to lie in wait for me +and to pursue me, with thy knife in thy hand ready to slay me, was a +wicked and abominable thing to do." And Bata took [from his side] the +knife which he used in cutting reeds, and drove it into his body, and he +sank down fainting upon the ground. Then Anpu cursed himself with bitter +curses, and he lifted up his voice and wept; and he did not know how to +cross over the stream to the bank where Bata was because of the +crocodiles. And Bata cried out to him, saying, "Behold, thou art ready +to remember against me one bad deed of mine, but thou dost not remember +my good deeds, or even one of the many things that have been done for +thee by me. Shame on thee! Get thee back to thy house and tend thine own +cattle, for I will no longer stay with thee. I will depart to the Valley +of the Acacia. But thou shalt come to minister to me, therefore take +heed to what I say. Now know that certain things are about to happen to +me. I am going to cast a spell on my heart, so that I may be able to +place it on a flower of the Acacia tree. When this Acacia is cut down my +heart shall fall to the ground, and thou shalt come to seek for it. Thou +shalt pass seven years in seeking for it, but let not thy heart be sick +with disappointment, for thou shalt find it. When thou findest it, place +it in a vessel of cold water, and verily my heart shall live again, and +shall make answer to him that attacketh me. And thou shalt know what +hath happened to me [by the following sign]. A vessel of beer shall be +placed in thy hand, and it shall froth and run over; and another vessel +with wine in it shall be placed [in thy hand], and it shall become sour. +Then make no tarrying, for indeed these things shall happen to thee." So +the younger brother departed to the Valley of the Acacia, and the elder +brother departed to his house. And Anpu's hand was laid upon his head, +and he cast dust upon himself [in grief for Bata], and when he arrived +at his house he slew his wife, and threw her to the dogs, and he sat +down and mourned for his young brother. + +And when many days had passed, Bata was living alone in the Valley of +the Acacia, and he spent his days in hunting the wild animals of the +desert; and at night he slept under the Acacia, on the top of the +flowers of which rested his heart. And after many days he built himself, +with his own hand, a large house in the Valley of the Acacia, and it was +filled with beautiful things of every kind, for he delighted in the +possession of a house. And as he came forth [one day] from his house, he +met the Company of the Gods, and they were on their way to work out +their plans in their realm. And one of them said unto him, "Hail, Bata, +thou Bull of the gods, hast thou not been living here alone since the +time when thou didst forsake thy town through the wife of thy elder +brother Anpu? Behold, his wife hath been slain [by him], and moreover +thou hast made an adequate answer to the attack which he made upon +thee"; and their hearts were very sore indeed for Bata. Then +Ra-Harmakhis said unto Khnemu,[1] "Fashion a wife for Bata, so that +thou, O Bata, mayest not dwell alone." And Khnemu made a wife to live +with Bata, and her body was more beautiful than the body of any other +woman in the whole country, and the essence of every god was in her; and +the Seven Hathor Goddesses came to her, and they said, "She shall die by +the sword." And Bata loved her most dearly, and she lived in his house, +and he passed all his days in hunting the wild animals of the desert so +that he might bring them and lay them before her. And he said to her, +"Go not out of the house lest the River carry thee off, for I know not +how to deliver thee from it. My heart is set upon the flower of the +Acacia, and if any man find it I must do battle with him for it"; and he +told her everything that had happened concerning his heart. + +[Footnote 1: The god who fashioned the bodies of men.] + +And many days afterwards, when Bata had gone out hunting as usual, the +young woman went out of the house and walked under the Acacia tree, +which was close by, and the River saw her, and sent its waters rolling +after her; and she fled before them and ran away into her house. And the +River said, "I love her," and the Acacia took to the River a lock of her +hair, and the River carried it to Egypt, and cast it up on the bank at +the place where the washermen washed the clothes of Pharaoh, life, +strength, health [be to him]! And the odour of the lock of hair passed +into the clothing of Pharaoh. Then the washermen of Pharaoh quarrelled +among themselves, saying, "There is an odour [as of] perfumed oil in the +clothes of Pharaoh." And quarrels among them went on daily, and at +length they did not know what they were doing. And the overseer of the +washermen of Pharaoh walked to the river bank, being exceedingly angry +because of the quarrels that came before him daily, and he stood still +on the spot that was exactly opposite to the lock of hair as it lay in +the water. Then he sent a certain man into the water to fetch it, and +when he brought it back, the overseer, finding that it had an +exceedingly sweet odour, took it to Pharaoh. And the scribes and the +magicians were summoned into the presence of Pharaoh, and they said to +him, "This lock of hair belongeth to a maiden of Ra-Harmakhis, and the +essence of every god is in her. It cometh to thee from a strange land +as a salutation of praise to thee. We therefore pray thee send +ambassadors into every land to seek her out. And as concerning the +ambassador to the Valley of the Acacia, we beg thee to send a strong +escort with him to fetch her." And His Majesty said unto them, "What we +have decided is very good," and he despatched the ambassadors. + +And when many days had passed by, the ambassadors who had been +despatched to foreign lands returned to make a report to His Majesty, +but those who had gone to the Valley of the Acacia did not come back, +for Bata had slain them, with the exception of one who returned to tell +the matter to His Majesty. Then His Majesty despatched foot-soldiers and +horsemen and charioteers to bring back the young woman, and there was +also with them a woman who had in her hands beautiful trinkets of all +kinds, such as are suitable for maidens, to give to the young woman. And +this woman returned to Egypt with the young woman, and everyone in all +parts of the country rejoiced at her arrival. And His Majesty loved her +exceedingly, and he paid her homage as the Great August One, the Chief +Wife. And he spake to her and made her tell him what had become of her +husband, and she said to His Majesty, "I pray thee to cut down the +Acacia Tree and then to destroy it." Then the King caused men and bowmen +to set out with axes to cut down the Acacia, and when they arrived in +the Valley of the Acacia, they cut down the flower on which was the +heart of Bata, and he fell down dead at that very moment of evil. + +And on the following morning when the light had come upon the earth, and +the Acacia had been cut down, Anpu, Bata's elder brother, went into his +house and sat down, and he washed his hands; and one gave him a vessel +of beer, and it frothed up, and the froth ran over, and one gave him +another vessel containing wine, and it was sour. Then he grasped his +staff, and [taking] his sandals, and his apparel, and his weapons which +he used in fighting and hunting, he set out to march to the Valley of +the Acacia. And when he arrived there he went into Bata's house, and he +found his young brother there lying dead on his bed; and when he looked +upon his young brother he wept on seeing that he was dead. Then he set +out to seek for the heart of Bata, under the Acacia where he was wont to +sleep at night, and he passed three years in seeking for it but found it +not. And when the fourth year of his search had begun, his heart craved +to return to Egypt, and he said, "I will depart thither to-morrow +morning"; that was what he said to himself. And on the following day he +walked about under the Acacia all day long looking for Bata's heart, and +as he was returning [to the house] in the evening, and was looking about +him still searching for it, he found a seed, which he took back with +him, and behold, it was Bata's heart. Then he fetched a vessel of cold +water, and having placed the seed in it, he sat down according to his +custom. And when the night came, the heart had absorbed all the water; +and Bata [on his bed] trembled in all his members, and he looked at +Anpu, whilst his heart remained in the vessel of water. And Anpu took up +the vessel wherein was his brother's heart, which had absorbed the +water. And Bata's heart ascended its throne [in his body], and Bata +became as he had been aforetime, and the two brothers embraced each +other, and each spake to the other. + +And Bata said to Anpu, "Behold, I am about to take the form of a great +bull, with beautiful hair, and a disposition (?) which is unknown. When +the sun riseth, do thou mount on my back, and we will go to the place +where my wife is, and I will make answer [for myself]. Then shalt thou +take me to the place where the King is, for he will bestow great favours +upon thee, and he will heap gold and silver upon thee because thou wilt +have brought me to him. For I am going to become a great and wonderful +thing, and men and women shall rejoice because of me throughout the +country." And on the following day Bata changed himself into the form of +which he had spoken to his brother. Then Anpu seated himself on his back +early in the morning, and when he had come to the place where the King +was, and His Majesty had been informed concerning him, he looked at him, +and he had very great joy in him. And he made a great festival, saying, +"This is a very great wonder which hath happened"; and the people +rejoiced everywhere throughout the whole country. And Pharaoh loaded +Anpu with silver and gold, and he dwelt in his native town, and the King +gave him large numbers of slaves, and very many possessions, for Pharaoh +loved him very much, far more than any other person in the whole land. + +And when many days had passed by the bull went into the house of +purification, and he stood up in the place where the August Lady was, +and said unto her, "Look upon me, I am alive in very truth." And she +said unto him, "Who art thou?" And he said unto her, "I am Bata. When +thou didst cause the Acacia which held my heart to be destroyed by +Pharaoh, well didst thou know that thou wouldst kill me. Nevertheless, I +am alive indeed, in the form of a bull. Look at me!" And the August Lady +was greatly afraid because of what she had said concerning her husband +[to the King]; and the bull departed from the place of purification. And +His Majesty went to tarry in her house and to rejoice with her, and she +ate and drank with him; and the King was exceedingly happy. And the +August Lady said to His Majesty, "Say these words: 'Whatsoever she saith +I will hearken unto for her sake,' and swear an oath by God that thou +wilt do them." And the King hearkened unto everything which she spake, +saying, "I beseech thee to give me the liver of this bull to eat, for he +is wholly useless for any kind of work." And the King cursed many, many +times the request which she had uttered, and Pharaoh's heart was +exceedingly sore thereat. + +On the following morning, when it was day, the King proclaimed a great +feast, and he ordered the bull to be offered up as an offering, and one +of the chief royal slaughterers of His Majesty was brought to slay the +bull. And after the knife had been driven into him, and whilst he was +still on the shoulders of the men, the bull shook his neck, and two +drops of blood from it fell by the jambs of the doorway of His Majesty, +one by one jamb of Pharaoh's door, and the other by the other, and they +became immediately two mighty acacia trees, and each was of the greatest +magnificence. Then one went and reported to His Majesty, saying, "Two +mighty acacia trees, whereat His Majesty will marvel exceedingly, have +sprung up during the night by the Great Door of His Majesty." And men +and women rejoiced in them everywhere in the country, and the King made +offerings unto them. And many days after this His Majesty put on his +tiara of lapis-lazuli, and hung a wreath of flowers of every kind about +his neck, and he mounted his chariot of silver-gold, and went forth from +the Palace to see the two acacia trees. And the August Lady came +following after Pharaoh [in a chariot drawn by] horses, and His Majesty +sat down under one acacia, and the August Lady sat under the other. And +when she had seated herself the Acacia spake unto his wife, saying, "O +woman, who art full of guile, I am Bata, and I am alive even though thou +hast entreated me evilly. Well didst thou know when thou didst make +Pharaoh to cut down the Acacia that held my heart that thou wouldst kill +me, and when I transformed myself into a bull thou didst cause me to be +slain." + +And several days after this the August Lady was eating and drinking at +the table of His Majesty, and the King was enjoying her society greatly, +and she said unto His Majesty, "Swear to me an oath by God, saying, I +will hearken unto whatsoever the August Lady shall say unto me for her +sake; let her say on." And he hearkened unto everything which she said, +and she said, "I entreat thee to cut down these two acacia trees, and to +let them be made into great beams"; and the King hearkened unto +everything which she said. And several days after this His Majesty made +cunning wood-men to go and cut down the acacia trees of Pharaoh, and +whilst the August Lady was standing and watching their being cut down, a +splinter flew from one of them into her mouth, and she knew that she had +conceived, and the King did for her everything which her heart desired. +And many days after this happened she brought forth a man child, and one +said to His Majesty, "A man child hath been born unto thee"; and a nurse +was found for him and women to watch over him and tend him, and the +people rejoiced throughout the whole land. And the King sat down to +enjoy a feast, and he began to call the child by his name, and he loved +him very dearly, and at that same time the King gave him the title of +"Royal son of Kash."[1] Some time after this His Majesty appointed him +"Erpa"[2] of the whole country. And when he had served the office of +Erpa for many years, His Majesty flew up to heaven (_i.e._ he died). And +the King (_i.e._ Bata) said, "Let all the chief princes be summoned +before me, so that I may inform them about everything which hath +happened unto me." And they brought his wife, and he entered into +judgment with her, and the sentence which he passed upon her was carried +out. And Anpu, the brother of the King, was brought unto His Majesty, +and the King made him Erpa of the whole country. When His Majesty had +reigned over Egypt for twenty years, he departed to life (_i.e._ he +died), and his brother Anpu took his place on the day in which he was +buried. + +Here endeth the book happily [in] peace.[3] + +[Footnote 1: _i.e._ Prince of Kash, or Viceroy of the Sudan.] + +[Footnote 2: _i.e._ hereditary chief, or heir.] + +[Footnote 3: According to the colophon, the papyrus was written for an +officer of Pharaoh's treasury, called Qakabu, and the scribes Herua and +Meremaptu by Annana, the scribe, the lord of books. The man who shall +speak [against] this book shall have Thoth for a foe!] + +Under the heading of this chapter may well be included the Story of the +Shipwrecked Traveller. The text of this remarkable story is written in +the hieratic character upon a roll of papyrus, which is preserved in the +Imperial Library at St. Petersburg. It is probable that a layer of facts +underlies the story, but the form in which we have it justifies us in +assigning to it a place among the fairy stories of Ancient Egypt. +Prefixed to the narrative of the shipwrecked traveller is the following: + +"A certain servant of wise understanding hath said, Let thy heart be of +good cheer, O prince. Verily we have arrived at [our] homes. The mallet +hath been grasped, and the anchor-post hath been driven into the ground, +and the bow of the boat hath grounded on the bank. Thanksgivings have +been offered up to God, and every man hath embraced his neighbour. Our +sailors have returned in peace and safety, and our fighting men have +lost none of their comrades, even though we travelled to the uttermost +parts of Uauat (Nubia), and through the country of Senmut (Northern +Nubia). Verily we have arrived in peace, and we have reached our own +land [again]. Hearken, O prince, unto me, even though I be a poor man. +Wash thyself, and let water run over thy fingers. I would that thou +shouldst be ready to return an answer to the man who addresseth thee, +and to speak to the King [from] thy heart, and assuredly thou must give +thine answer promptly and without hesitation. The mouth of a man +delivereth him, and his words provide a covering for [his] face. Act +thou according to the promptings of thine heart, and when thou hast +spoken [thou wilt have made him] to be at rest." The shipwrecked +traveller then narrates his experiences in the following words: I will +now speak and give thee a description of the things that [once] happened +to me myself [when] I was journeying to the copper mines of the king. I +went down into the sea[1] in a ship that was one hundred and fifty +cubits (225 feet) in length, and forty cubits (60 feet) in breadth, and +it was manned by one hundred and fifty sailors who were chosen from +among the best sailors of Egypt. They had looked upon the sky, they had +looked upon the land, and their hearts were more understanding than the +hearts of lions. Now although they were able to say beforehand when a +tempest was coming, and could tell when a squall was going to rise +before it broke upon them, a storm actually overtook us when we were +still on the sea. Before we could make the land the wind blew with +redoubled violence, and it drove before it upon us a wave that was eight +cubits (12 feet) [high]. A plank was driven towards me by it, and I +seized it; and as for the ship, those who were therein perished, and not +one of them escaped. + +[Footnote 1: The sea was the Red Sea, and the narrator must have been on +his way to Wadi Magharah or Sarabit al-Khadim in the Peninsula of +Sinai.] + +Then a wave of the sea bore me along and cast me up upon an island, and +I passed three days there by myself, with none but mine own heart for a +companion; I laid me down and slept in a hollow in a thicket, and I +hugged the shade. And I lifted up my legs (_i.e._ I walked about), so +that I might find out what to put in my mouth, and I found there figs +and grapes, and all kinds of fine large berries; and there were there +gourds, and melons, and pumpkins as large as barrels (?), and there were +also there fish and water-fowl. There was no [food] of any sort or kind +that did not grow in this island. And when I had eaten all I could eat, +I laid the remainder of the food upon the ground, for it was too much +for me [to carry] in my arms. I then dug a hole in the ground and made a +fire, and I prepared pieces of wood and a burnt-offering for the gods. + +And I heard a sound [as of] thunder, which I thought to be [caused by] a +wave of the sea, and the trees rocked and the earth quaked, and I +covered my face. And I found [that the sound was caused by] a serpent +that was coming towards me. It was thirty cubits (45 feet) in length, +and its beard was more than two cubits in length, and its body was +covered with [scales of] gold, and the two ridges over its eyes were of +pure lapis-lazuli (_i.e._ they were blue); and it coiled its whole +length up before me. And it opened its mouth to me, now I was lying flat +on my stomach in front of it, and it said unto me, "Who hath brought +thee hither? Who hath brought thee hither, O miserable one? Who hath +brought thee hither? If thou dost not immediately declare unto me who +hath brought thee to this island, I will make thee to know what it is to +be burnt with fire, and thou wilt become a thing that is invisible. Thou +speakest to me, but I cannot hear what thou sayest; I am before thee, +dost thou not know me?" Then the serpent took me in its mouth, and +carried me off to the place where it was wont to rest, and it set me +down there, having done me no harm whatsoever; I was sound and whole, +and it had not carried away any portion of my body. And it opened its +mouth to me whilst I was lying flat on my stomach, and it said unto me, +"Who hath brought thee thither? Who hath brought thee hither, O +miserable one? Who hath brought thee to this island of the sea, the two +sides of which are in the waves?" + +Then I made answer to the serpent, my two hands being folded humbly +before it, and I said unto it, "I am one who was travelling to the mines +on a mission of the king in a ship that was one hundred and fifty cubits +long, and fifty cubits in breadth, and it was manned by a crew of one +hundred and fifty men, who were chosen from among the best sailors of +Egypt. They had looked upon the sky, they had looked upon the earth, and +their hearts were more understanding than the hearts of lions. They were +able to say beforehand when a tempest was coming, and to tell when a +squall was about to rise before it broke. The heart of every man among +them was wiser than that of his neighbour, and the arm of each was +stronger than that of his neighbour; there was not one weak man among +them. Nevertheless it blew a gale of wind whilst we were still on the +sea and before we could make the land. A gale rose, which continued to +increase in violence, and with it there came upon [us] a wave eight +cubits [high]. A plank of wood was driven towards me by this wave, and I +seized it; and as for the ship, those who were therein perished and not +one of them escaped alive [except] myself. And now behold me by thy +side! It was a wave of the sea that brought me to this island." + +And the serpent said unto me, "Have no fear, have no fear, O little one, +and let not thy face be sad, now that thou hast arrived at the place +where I am. Verily, God hath spared thy life, and thou hast been brought +to this island where there is food. There is no kind of food that is not +here, and it is filled with good things of every kind. Verily, thou +shalt pass month after month on this island, until thou hast come to the +end of four months, and then a ship shall come, and there shall be +therein sailors who are acquaintances of thine, and thou shalt go with +them to thy country, and thou shalt die in thy native town." [And the +serpent continued,] "What a joyful thing it is for the man who hath +experienced evil fortunes, and hath passed safely through them, to +declare them! I will now describe unto thee some of the things that have +happened unto me on this island. I used to live here with my brethren, +and with my children who dwelt among them; now my children and my +brethren together numbered seventy-five. I do not make mention of a +little maiden who had been brought to me by fate. And a star fell [from +heaven], and these (_i.e._ his children, and his brethren, and the +maiden) came into the fire which fell with it. I myself was not with +those who were burnt in the fire, and I was not in their midst, but I +[well-nigh] died [of grief] for them. And I found a place wherein I +buried them all together. Now, if thou art strong, and thy heart +flourisheth, thou shalt fill both thy arms (_i.e._ embrace) with thy +children, and thou shalt kiss thy wife, and thou shalt see thine own +house, which is the most beautiful thing of all, and thou shalt reach +thy country, and thou shalt live therein again together with thy +brethren, and dwell therein." + +Then I cast myself down flat upon my stomach, and I pressed the ground +before the serpent with my forehead, saying, "I will describe thy power +to the King, and I will make him to understand thy greatness. I will +cause to be brought unto thee the unguent and spices called _aba_, and +_hekenu_, and _inteneb_, and _khasait_, and the incense that is offered +up in the temples, whereby every god is propitiated. I will relate [unto +him] the things that have happened unto me, and declare the things that +have been seen by me through thy power, and praise and thanksgiving +shall be made unto thee in my city in the presence of all the nobles of +the country. I will slaughter bulls for thee, and will offer them up as +burnt-offerings, and I will pluck feathered fowl in thine [honour]. And +I will cause to come to thee boats laden with all the most costly +products of the land of Egypt, even according to what is done for a god +who is beloved by men and women in a land far away, whom they know not." +Then the serpent smiled at me, and the things which I had said to it +were regarded by it in its heart as nonsense, for it said unto me, "Thou +hast not a very great store of myrrh [in Egypt], and all that thou hast +is incense. Behold, I am the Prince of Punt, and the myrrh which is +therein belongeth to me. And as for the _heken_ which thou hast said +thou wilt cause to be brought to me, is it not one of the chief +[products] of this island? And behold, it shall come to pass that when +thou hast once departed from this place, thou shalt never more see this +island, for it shall disappear into the waves." + +And in due course, even as the serpent had predicted, a ship arrived, +and I climbed up to the top of a high tree, and I recognised those who +were in it. Then I went to announce the matter to the serpent, but I +found that it had knowledge thereof already. And the serpent said unto +me, "A safe [journey], a safe [journey], O little one, to thy house. +Thou shalt see thy children [again]. I beseech thee that my name may be +held in fair repute in thy city, for verily this is the thing which I +desire of thee." Then I threw myself flat upon my stomach, and my two +hands were folded humbly before the serpent. And the serpent gave me a +[ship-] load of things, namely, myrrh, _heken, inteneb, khasait, +thsheps_ and _shaas_ spices, eye-paint (antimony), skins of panthers, +great balls of incense, tusks of elephants, greyhounds, apes, monkeys, +and beautiful and costly products of all sorts and kinds. And when I had +loaded these things into the ship, and had thrown myself flat upon my +stomach in order to give thanks unto it for the same, it spake unto me, +saying, "Verily thou shalt travel to [thy] country in two months, and +thou shalt fill both thy arms with thy children, and thou shalt renew +thy youth in thy coffin." Then I went down to the place on the sea-shore +where the ship was, and I hailed the bowmen who were in the ship, and I +spake words of thanksgiving to the lord of this island, and those who +were in the ship did the same. Then we set sail, and we journeyed on and +returned to the country of the King, and we arrived there at the end of +two months, according to all that the serpent had said. And I entered +into the presence of the King, and I took with me for him the offerings +which I had brought out of the island. And the King praised me and +thanked me in the presence of the nobles of all his country, and he +appointed me to be one of his bodyguard, and I received my wages along +with those who were his [regular] servants. + +Cast thou thy glance then upon me [O Prince], now that I have set my +feet on my native land once more, having seen and experienced what I +have seen and experienced. Hearken thou unto me, for verily it is a +good thing to hearken unto men. And the Prince said unto me, "Make not +thyself out to be perfect, my friend! Doth a man give water to a fowl at +daybreak which he is going to kill during the day?" + +Here endeth [The Story of the Shipwrecked Traveller], which hath been +written from the beginning to the end thereof according to the text that +hath been found written in an [ancient] book. It hath been written +(_i.e._ copied) by Ameni-Amen-aa, a scribe with skilful fingers. Life, +strength, and health be to him! + + + + + CHAPTER XII + + EGYPTIAN HYMNS TO THE GODS + + +In this chapter are given translations of Hymns that were sung in the +temples in honour of the great gods of Egypt between 1600 B.C. and 900 +B.C., and of Hymns that were used by kings and private individuals. The +following Hymn to Amen-Ra is found in a papyrus preserved in the +Egyptian Museum in Cairo; the asterisk marks groups of words which are +equivalent to our lines in poetical compositions. + +I. A Hymn to Amen-Ra,* the Bull, dweller in Anu, chief of all the gods,* +the beneficent god, beloved one,* giving the warmth of life to all* +beautiful cattle.* + +II. Homage to thee, Amen-Ra, Lord of the throne of Egypt.* Master of the +Apts (Karnak).* Kamutef at the head of his fields.* The long-strider, +Master of the Land of the South.* Lord of the Matchau (Nubians), +Governor of Punt,* King of heaven, first-born son of earth,* Lord of +things that are, stablisher of things (_i.e._ the universe), stablisher +of all things.* + +III. One in his actions, as with the gods,* Beneficent Bull of the +Company of the Gods (or of the Nine Gods),* Chief of all the gods,* Lord +of Truth, father of the gods,* maker of men, creator of all animals,* +Lord of things that are, creator of the staff of life,* Maker of the +herbage that sustaineth the life of cattle.* + +IV. Power made by Ptah,* Beautiful child of love.* The gods ascribe +praises to him.* Maker of things celestial [and] of things terrestrial, +he illumineth Egypt,* Traverser of the celestial heights in peace.* King +of the South, King of the North, Ra, whose word is truth, Chief of +Egypt.* Mighty in power, lord of awe-inspiring terror,* Chief, creator +of everything on earth,* Whose dispensations are greater than those of +every other god.* + +V. The gods rejoice in his beautiful acts.* They acclaim him in the +Great House (_i.e._ the sky).* They crown him with crowns in the House +of Fire.* They love the odour of him,* when he cometh from Punt.*[1] +Prince of the dew, he traverseth the lands of the Nubians.* Beautiful of +face, [he] cometh from the Land of the God.*[2] + +[Footnote 1: The Southern and Eastern Sudan.] + +[Footnote 2: Somaliland and Southern Arabia.] + +VI. The gods fall down awestruck at his feet,* when they recognise His +Majesty their Lord.* Lord of terror, great one of victory,* Great one of +Souls, mighty one of crowns.* He maketh offerings abundant, [and] +createth food.* Praise be unto thee, creator of the gods.* Suspender of +the sky, who hammered out the earth.* + +VII. Strong Watcher, Menu-Amen,* Lord of eternity, creator of +everlastingness,* Lord of praises, chief of the Apts (Karnak and Luxor), +firm of horns, beautiful of faces.* + +VIII. Lord of the Urrt Crown, with lofty plumes,* Whose diadem is +beautiful, whose White Crown is high.* Mehen and the Uatchti serpents +belong to his face.* His apparel (?) is in the Great House,* the double +crown, the _nemes_ bandlet, and the helmet.* Beautiful of face, he +receiveth the Atef crown.* Beloved of the South and North.* Master of +the double crown he receiveth the _ames_ sceptre.* He is the Lord of the +Mekes sceptre and the whip.* + +IX. Beautiful Governor, crowned with the White Crown,* Lord of light, +creator of splendour,* The gods ascribe to him praises.* He giveth his +hand to him that loveth him.* The flame destroyeth his enemies.* His eye +overthroweth the Seba devil.* It casteth forth its spear, which pierceth +the sky, and maketh Nak to vomit (?) what it hath swallowed.* + +X. Homage to thee, Ra, Lord of Truth.* Hidden is the shrine of the Lord +of the gods.* Khepera in his boat* giveth the order, and the gods come +into being.* [He is] Tem, maker of the Rekhit beings,* however many be +their forms he maketh them to live,* distinguishing one kind from +another.* + +XI. He heareth the cry of him that is oppressed.* He is gracious of +heart to him that appealeth to him.* He delivereth the timid man from +the man of violence.* He regardeth the poor man and considereth [his] +misery.* + +XII. He is the lord Sa (_i.e._ Taste); abundance is his utterance.* The +Nile cometh at his will.* He is the lord of graciousness, who is greatly +beloved.* He cometh and sustaineth mankind.* He setteth in motion +everything that is made.* He worketh in the Celestial Water,* making to +be the pleasantness of the light.* The gods rejoice in [his] beauties,* +and their hearts live when they see him.* + +XIII. He is Ra who is worshipped in the Apts.* He is the one of many +crowns in the House of the Benben[1] Stone.* He is the god Ani, the lord +of the ninth-day festival.* The festival of the sixth day and the Tenat +festival are kept for him.* He is KING, life, strength, and health be to +him! and the Lord of all the gods.* He maketh himself to be seen in the +horizon,* Chief of the beings of the Other World.* His name is hidden +from the gods who are his children,* in his name of "Amen."*[2] + +[Footnote 1: The Benben was the abode of the Spirit of Ra at times.] + +[Footnote 2: _Amen_ means "hidden."] + +XIV. Homage to thee, dweller in peace. Lord of joy of heart, mighty one +of crowns,* lord of the Urrt Crown with the lofty plumes,* with a +beautiful tiara and a lofty White Crown.* The gods love to behold thee.* +The double crown is stablished on thy head.* Thy love passeth throughout +Egypt.* Thou sendest out light, thou risest with [thy] two beautiful +eyes.* The Pat beings [faint] when thou appearest in the sky,* animals +become helpless under thy rays.* Thy loveliness is in the southern sky,* +thy graciousness is in the northern sky.* Thy beauties seize upon +hearts,* thy loveliness maketh the arms weak,* thy beautiful operations +make the hands idle,* hearts become weak at the sight of thee.* + +XV. [He is] the Form One, the creator of everything that is.* The One +only, the creator of things that shall be.* Men and women proceeded from +his two eyes. His utterance became the gods.* He is the creator of the +pasturage wherein herds and flocks live,* [and] the staff of life for +mankind.* He maketh to live the fish in the river,* and the geese and +the feathered fowl of the sky.* He giveth air to the creature that is in +the egg. He nourisheth the geese in their pens.* He maketh to live the +water-fowl,* and the reptiles and every insect that flieth.* He +provideth food for the mice in their holes,* he nourisheth the flying +creatures on every bough.* + +XVI. Homage to thee, O creator of every one of these creatures,* the One +only whose hands are many.* He watcheth over all those who lie down to +sleep,* he seeketh the well-being of his animal creation,* Amen, +establisher of every thing,* Temu-Herukhuti.* They all praise thee with +their words,* adorations be to thee because thou restest among us,* we +smell the earth before thee because thou hast fashioned us.* + +XVII. All the animals cry out, "Homage to thee."* Every country adoreth +thee,* to the height of heaven, to the breadth of the earth,* to the +depths of the Great Green Sea.* The gods bend their backs in homage to +thy Majesty,* to exalt the Souls of their Creator,* they rejoice when +they meet their begetter.* They say unto thee, "Welcome, O father of the +fathers of all the gods,* suspender of the sky, beater out of the +earth,* maker of things that are, creator of things that shall be,* +KING, life, strength, and health be to thee! Chief of the gods, we +praise thy Souls,* inasmuch as thou hast created us. Thou workest for us +thy children,* we adore thee because thou restest among us."* + +XVIII. Homage to thee, O maker of everything that is.* Lord of Truth, +father of the gods,* maker of men, creator of animals,* lord of the +divine grain, making to live the wild animals of the mountains.* Amen, +Bull, Beautiful Face,* Beloved one in the Apts,* great one of diadems in +the House of the Benben Stone,* binding on the tiara in Anu (On),* +judge of the Two Men (_i.e._ Horus and Set) in the Great Hall.* + +XIX. Chief of the Great Company of the gods,* One only, who hath no +second,* President of the Apts,* Ani, President of his Company of the +gods,* living by Truth every day,* Khuti, Horus of the East.* He hath +created the mountains, the gold* [and] the real lapis-lazuli by his +will,* the incense and the natron that are mixed by the Nubians,* and +fresh myrrh for thy nostrils.* Beautiful Face, coming from the Nubians,* +Amen-Ra, lord of the throne of Egypt,* President of the Apts,* Ani, +President of his palace.* + +XX. King, One among the gods.* [His] names are so many, how many cannot +be known.* He riseth in the eastern horizon, he setteth in the western +horizon.* + +XXI. He overthroweth his enemies at dawn, when he is born each day.* +Thoth exalteth his two eyes.* When he setteth in his splendour the gods +rejoice in his beauties,* and the Apes _(i.e._ dawn spirits) exalt him.* +Lord of the Sektet Boat and of the Antet Boat,* they transport thee +[over] Nu in peace.* Thy sailors rejoice* when they see thee +overthrowing the Seba fiend,* [and] stabbing his limbs with the knife.* +The flame devoureth him, his soul is torn out of his body,* the feet (?) +of this serpent Nak are carried off.* + +XXII. The gods rejoice, the sailors of Ra are satisfied.* Anu +rejoiceth,* the enemies of Temu are overthrown.* The Apts are in peace.* +The heart of the goddess Nebt-ankh is happy,* [for] the enemies of her +Lord are overthrown.* The gods of Kher-aha make adorations [to him].* +Those who are in their hidden shrines smell the earth before him,* when +they see him mighty in his power.* + +XXIII. [O] Power of the gods,* [lord of] Truth, lord of the Apts,* in +thy name of "Maker of Truth."* Lord of food, bull of offerings,* in thy +name of "Amen-Ka-mutef,"* Maker of human beings,* maker to be of ..., +creator of everything that is* in thy name of "Temu Khepera."* + +XXIV. Great Hawk, making the body festal.* Beautiful Face, making the +breast festal,* Image ... with the lofty Mehen crown.* The two +serpent-goddesses fly before him.* The hearts of the Pat beings leap +towards him.* The Hememet beings turn to him.* Egypt rejoiceth at his +appearances.* Homage to thee, Amen-Ra, Lord of the throne of Egypt.* His +town [Thebes] loveth him when he riseth.* + HERE ENDETH * [THE HYMN] IN PEACE,* + ACCORDING TO AN ANCIENT COPY.* + + +The following extract is taken from a work in which the power and glory +of Amen are described in a long series of Chapters; the papyrus in which +it is written is in Leyden. + +"[He, _i.e._ Amen], driveth away evils and scattereth diseases. He is +the physician who healeth the eye without [the use of] medicaments. He +openeth the eyes, he driveth away inflammation (?)... He delivereth whom +he pleaseth, even from the Tuat (the Other World). He saveth a man from +what is ordained for him at the dictates of his heart. To him belong +both eyes and ears, [he is] on every path of him whom he loveth. He +heareth the petitions of him that appealeth to him. He cometh from afar +to him that calleth [before] a moment hath passed. He maketh high +(_i.e._ long) the life [of a man], he cutteth it short. To him whom he +loveth he giveth more than hath been fated for him. [When] Amen casteth +a spell on the water, and his name is on the waters, if this name of his +be uttered the crocodile (?) hath no power. The winds are driven back, +the hurricane is repulsed. At the remembrance of him the wrath of the +angry man dieth down. He speaketh the gentle word at the moment of +strife. He is a pleasant breeze to him that appealeth to him. He +delivereth the helpless one. He is the wise (?) god whose plans are +beneficent.... He is more helpful than millions to the man who hath set +him in his heart. One warrior [who fighteth] under his name is better +than hundreds of thousands. Indeed he is the beneficent strong one. He +is perfect [and] seizeth his moment; he is irresistible.... All the gods +are three, Amen, Ra and Ptah, and there are none like unto them. He +whose name is hidden is Amen. Ra belongeth to him as his face, and his +body is Ptah. Their cities are established upon the earth for ever, +[namely,] Thebes, Anu (Heliopolis), and Hetkaptah (Memphis). When a +message is sent from heaven it is heard in Anu, and is repeated in +Memphis to the Beautiful Face (_i.e._ Ptah). It is done into writing, in +the letters of Thoth (_i.e._ hieroglyphs), and despatched to the City of +Amen (_i.e._ Thebes), with their things. The matters are answered in +Thebes.... His heart is Understanding, his lips are Taste, his Ka is all +the things that are in his mouth. He entereth, the two caverns are +beneath his feet. The Nile appeareth from the hollow beneath his +sandals. His soul is Shu, his heart is Tefnut. He is Heru-Khuti in the +upper heaven. His right eye is day. His left eye is night. He is the +leader of faces on every path. His body is Nu. The dweller in it is the +Nile, producing everything that is, nourishing all that is. He breatheth +breath into all nostrils. The Luck and the Destiny of every man are with +him. His wife is the earth, he uniteth with her, his seed is the tree of +life, his emanations are the grain." + + + HYMNS TO THE SUN-GOD + +The following extracts from Hymns to the Sun-god and Osiris are written +in the hieratic character upon slices of limestone now preserved in the +Egyptian Museum in Cairo. + +"Well dost thou watch, O Horus, who sailest over the sky, thou child who +proceedest from the divine father, thou child of fire, who shinest like +crystal, who destroyest the darkness and the night. Thou child who +growest rapidly, with gracious form, who restest in thine eye. Thou +wakest up men who are asleep on their beds, and the reptiles in their +nests. Thy boat saileth on the fiery Lake Neserser, and thou traversest +the upper sky by means of the winds thereof. The two daughters of the +Nile-god crush for thee the fiend Neka, Nubti (_i.e._ Set) pierceth him +with his arrows. Keb seizeth (?) him by the joint of his back, Serqet +grippeth him at his throat. The flame of this serpent that is over the +door of thy house burneth him up. The Great Company of the Gods are +wroth with him, and they rejoice because he is cut to pieces. The +Children of Horus grasp their knives, and inflict very many gashes in +him. Hail! Thine enemy hath fallen, and Truth standeth firm before thee. +When thou again transformest thyself into Tem, thou givest thy hand to +the Lords of Akert (_i.e._ the dead), those who lie in death give thanks +for thy beauties when thy light falleth upon them. They declare unto +thee what is their hearts' wish, which is that they may see thee again. +When thou hast passed them by, the darkness covereth them, each one in +his coffin. Thou art the lord of those who cry out (?) to thee, the god +who is beneficent for ever. Thou art the Judge of words and deeds, the +Chief of chief judges, who stablishest truth, and doest away sin. May he +who attacketh me be judged rightly, behold, he is stronger than I am; he +hath seized upon my office, and hath carried it off with falsehood. May +it be restored to me." + + + HYMN TO OSIRIS + +"[Praise be] unto thee, O thou who extendest thine arms, who liest +asleep on thy side, who liest on the sand, the Lord of the earth, the +divine mummy.... Thou art the Child of the Earth Serpent, of great age. +Thy head ... and goeth round over thy feet. Ra-Khepera shineth upon thy +body, when thou liest on thy bed in the form of Seker, so that he may +drive away the darkness that shroudeth thee, and may infuse light in thy +two eyes. He passeth a long period of time shining upon thee, and +sheddeth tears over thee. The earth resteth upon thy shoulders, and its +corners rest upon thee as far as the four pillars of heaven. If thou +movest thyself, the earth quaketh, for thou art greater than.... [The +Nile] appeareth out of the sweat of thy two hands. Thou breathest forth +the air that is in thy throat into the nostrils of men; divine is that +thing whereon they live. Through thy nostrils (?) subsist the flowers, +the herbage, the reeds, the flags (?), the barley, the wheat, and the +plants whereon men live. If canals are dug ... and houses and temples +are built, and great statues are dragged along, and lands are ploughed +up, and tombs and funerary monuments are made, they [all] rest upon +thee. It is thou who makest them. They are upon thy back. They are more +than can be done into writing (_i.e._ described). There is no vacant +space on thy back, they all lie on thy back, and yet [thou sayest] not, +"I am [over] weighted therewith. Thou art the father and mother of men +and women, they live by thy breath, they eat the flesh of thy members. +'Pautti' (_i.e._ Primeval God) is thy name." The writer of this hymn +says in the four broken lines that remain that he is unable to +understand the nature (?) of Osiris, which is hidden (?), and his +attributes, which are sublime. + + + HYMN TO SHU + +The following Hymn is found in the Magical Papyrus (Harris, No. 501), +which is preserved in the British Museum. The text is written in the +hieratic character, and reads: + +"Homage to thee, O flesh and bone of Ra, thou first-born son who didst +proceed from his members, who wast chosen to be the chief of those who +were brought forth, thou mighty one, thou divine form, who art endowed +with strength as the lord of transformations. Thou overthrowest the Seba +fiends each day. The divine boat hath the wind [behind it], thy heart is +glad. Those who are in the Antti Boat utter loud cries of joy when they +see Shu, the son of Ra, triumphant, [and] driving his spear into the +serpent fiend Nekau. Ra setteth out to sail over the heavens at dawn +daily. The goddess Tefnut is seated on thy head, she hurleth her flames +of fire against thy enemies, and maketh them to be destroyed utterly. +Thou art equipped by Ra, thou art mighty through his words of power, +thou art the heir of thy father upon his throne, and thy Doubles rest in +the Doubles of Ra, even as the taste of what hath been in the mouth +remaineth therein. A will hath been done into writing by the lord of +Khemenu (Thoth), the scribe of the library of Ra-Harmakhis, in the hall +of the divine house (or temple) of Anu (Heliopolis), stablished, +perfected, and made permanent in hieroglyphs under the feet of +Ra-Harmakhis, and he shall transmit it to the son of his son for ever +and ever. Homage to thee, O son of Ra, who wast begotten by Temu +himself. Thou didst create thyself, and thou hadst no mother. Thou art +Truth, the lord of Truth, thou art the Power, the ruling power of the +gods. Thou dost conduct the Eye of thy father Ra. They give gifts unto +thee into thine own hands. Thou makest to be at peace the Great Goddess, +when storms are passing over her. Thou dost stretch out the heavens on +high, and dost establish them with thine own hands. Every god boweth in +homage before thee, the King of the South, the King of the North, Shu, +the son of RA, life, strength and health be to thee! Thou, O great god +Pautti, art furnished with the brilliance of the Eye [of Ra] in +Heliopolis, to overthrow the Seba fiends on behalf of thy father. Thou +makest the divine Boat to sail onwards in peace. The mariners who are +therein exult, and all the gods shout for joy when they hear thy divine +name. Greater, yea greater (_i.e._ twice great) art thou than the gods +in thy name of Shu, son of Ra." + + + + + CHAPTER XIII + + MORAL AND PHILOSOPHICAL LITERATURE + + +Side by side with the great mass of literature of a magical and +religious character that flourished in Egypt under the Ancient Empire, +we find that there existed also a class of writings that are remarkably +like those contained in the Book of Proverbs, which is attributed to +Solomon, the King of Israel, and in "Ecclesiasticus," and the "Book of +Wisdom." The priests of Egypt took the greatest trouble to compose Books +of the Dead and Guides to the Other World in order to help the souls of +the dead to traverse in safety the region that lay between this world +and the next, or Dead Land, and the high officials who flourished under +the Pharaohs of the early dynasties drew up works, the object of which +was to enable the living man to conduct himself in such a way as to +satisfy his social superiors, to please his equals, and to content his +inferiors, and at the same time to advance to honours and wealth +himself. These works represent the experience, and shrewdness, and +knowledge which their writers had gained at the Court of the Pharaohs, +and are full of sound worldly wisdom and high moral excellence. They +were written to teach young men of the royal and aristocratic classes to +fear God, to honour the king, to do their duty efficiently, to lead +strictly moral, if not exactly religious, lives, to treat every man with +the respect due to his position in life, to cultivate home life, and to +do their duty to their neighbours, both to those who were rich and those +who were poor. The oldest Egyptian book of Moral Precepts, or Maxims, or +Admonitions, is that of Ptah-hetep, governor of the town of Memphis, and +high confidential adviser of the king; he flourished in the reign of +Assa, a king of the fifth dynasty, about 3500 B.C. His work is found, +more or less complete, in several papyri, which are preserved in the +British Museum and in the National Library in Paris, and extracts from +it, which were used by Egyptian pupils in the schools attached to the +temples, and which are written upon slices of limestone, are to be seen +in the Egyptian Museum in Cairo and elsewhere. The oldest copy of the +work contains many mistakes, and in some places the text is +unintelligible, but many parts of it can be translated, and the +following extracts will illustrate the piety and moral worth, and the +sagacity and experience of the shrewd but kindly "man of the world" who +undertook to guide the young prince of his day. The sage begins his work +with a lament about the evil effects that follow old age in a man-- + +"Depression seizeth upon him every day, his eyesight faileth, his ears +become deaf, his strength declineth, his heart hath no rest, the mouth +becometh silent and speaketh not, the intelligence diminisheth, and it +is impossible to remember to-day what happened yesterday. The bones are +full of pain, the pursuit that was formerly attended with pleasure is +now fraught with pain, and the sense of taste departeth. Old age is the +worst of all the miseries that can befall a man. The nose becometh +stopped up and one cannot smell at all." At this point Ptah-hetep asks, +rhetorically, "Who will give me authority to speak? Who is it that will +authorise me to repeat to the prince the Precepts of those who had +knowledge of the wise counsels of the learned men of old? "In answer to +these questions the king replies to Ptah-hetep, "Instruct thou my son in +the words of wisdom of olden time. It is instruction of this kind alone +that formeth the character of the sons of noblemen, and the youth who +hearkeneth to such instruction will acquire a right understanding and +the faculty of judging justly, and he will not feel weary of his +duties." Immediately following these words come the "Precepts of +beautiful speech" of Ptah-hetep, whose full titles are given, viz. the +Erpa, the Duke, the father of the god _(i.e._ the king), the friend of +God, the son of the king. Governor of Memphis, confidential servant of +the king. These Precepts instruct the ignorant, and teach them to +understand fine speech; among them are the following: + +"Be not haughty because of thy knowledge. Converse with the ignorant man +as well as with him that is educated. + +"Do not terrify the people, for if thou dost, God will punish thee. If +any man saith that he is going to live by these means, God will make his +mouth empty of food. If a man saith that he is going to make himself +powerful (or rich) thereby, saying, 'I shall reap advantage, having +knowledge,' and if he saith, 'I will beat down the other man,' he will +arrive at the result of being able to do nothing. Let no man terrify the +people, for the command of God is that they shall enjoy rest. + +"If thou art one of a company seated to eat in the house of a man who is +greater than thyself, take what he giveth thee [without remark]. Set it +before thee. Look at what is before thee, but not too closely, and do +not look at it too often. The man who rejecteth it is an ill-mannered +person. Do not speak to interrupt when he is speaking, for one knoweth +not when he may disapprove. Speak when he addresseth thee, and then thy +words shall be acceptable. When a man hath wealth he ordereth his +actions according to his own dictates. He doeth what he willeth.... The +great man can effect by the mere lifting up of his hand what a [poor] +man cannot. Since the eating of bread is according to the dispensation +of God, a man cannot object thereto. + +"If thou art a man whose duty it is to enter into the presence of a +nobleman with a message from another nobleman, take care to say +correctly and in the correct way what thou art sent to say; give the +message exactly as he said it. Take great care not to spoil it in +delivery and so to set one nobleman against another. He who wresteth the +truth in transmitting the message, and only repeateth it in words that +give pleasure to all men, gentleman or common man, is an abominable +person. + +"If thou art a farmer, till the field which the great God hath given +thee. Eat not too much when thou art near thy neighbours.... The +children of the man who, being a man of substance, seizeth [prey] like +the crocodile in the presence of the field labourers, are cursed because +of his behaviour, his father suffereth poignant grief, and as for the +mother who bore him, every other woman is happier than she. A man who is +the leader of a clan (or tribe) that trusteth him and followeth him +becometh a god. + +"If thou dost humble thyself and dost obey a wise man, thy behaviour +will be held to be good before God. Since thou knowest who are to serve, +and who are to command, let not thy heart magnify itself against the +latter. Since thou knowest who hath the power, hold in fear him that +hath it.... + +"Be diligent at all times. Do more than is commanded. Waste not the time +wherein thou canst labour; he is an abominable man who maketh a bad use +of his time. Lose no chance day by day in adding to the riches of thy +house. Work produceth wealth, and wealth endureth not when work is +abandoned. + +"If thou art a wise man, beget a son who shall be pleasing unto God. + +"If thou art a wise man, be master of thy house. Love thy wife +absolutely, give her food in abundance, and raiment for her back; these +are the medicines for her body. Anoint her with unguents, and make her +happy as long as thou livest. She is thy field, and she reflecteth +credit on her possessor. Be not harsh in thy house, for she will be more +easily moved by persuasion than by violence. Satisfy her wish, observe +what she expecteth, and take note of that whereon she hath fixed her +gaze. This is the treatment that will keep her in her house; if thou +repel her advances, it is ruin for thee. Embrace her, call her by fond +names, and treat her lovingly. + +"Treat thy dependants as well as thou art able, for this is the duty of +those whom God hath blessed. + +"If thou art a wise man, and if thou hast a seat in the council chamber +of thy lord, concentrate thy mind on the business [so as to arrive at] a +wise decision. Keep silence, for this is better than to talk overmuch. +When thou speakest thou must know what can be urged against thy words. +To speak in the council chamber [needeth] skill and experience. + +"If thou hast become a great man having once been a poor man, and hast +attained to the headship of the city, study not to take the fullest +advantage of thy situation. Be not harsh in respect of the grain, for +thou art only an overseer of the food of God. + +"Think much, but keep thy mouth closed; if thou dost not how canst thou +consult with the nobles? Let thy opinion coincide with that of thy lord. +Do what he saith, and then he shall say of thee to those who are +listening, 'This is my son.'" + +The above and all the other Precepts of Ptah-hetep were drawn up for the +guidance of highly-placed young men, and have little to do with +practical, every-day morality. But whilst the Egyptian scribes who lived +under the Middle and New Empires were ready to pay all honour to the +writings of an earlier age, they were not slow to perceive that the +older Precepts did not supply advice on every important subject, and +they therefore proceeded to write supplementary Precepts. A very +interesting collection of such Precepts is found in a papyrus preserved +in the Egyptian Museum, Cairo. They are generally known as the "Maxims +of Ani," and the following examples will illustrate their scope and +character: + +"Celebrate thou the festival of thy God, and repeat the celebration +thereof in its appointed season. God is wroth with the transgressor of +this law. Bear testimony [to Him] after thy offering.... + +"The opportunity having passed, one seeketh [in vain] to seize another. + +"God will magnify the name of the man who exalteth His Souls, who +singeth His praises, and boweth before Him, who offereth incense, and +doeth homage [to Him] in his work. + +"Enter not into the presence of the drunkard, even if his acquaintance +be an honour to thee. + +"Beware of the woman in the street who is not known in her native town. +Follow her not, nor any woman who is like her. Do not make her +acquaintance. She is like a deep stream the windings of which are +unknown. + +"Go not with common men, lest thy name be made to stink." + +"When an inquiry is held, and thou art present, multiply not speech; +thou wilt do better if thou holdest thy peace. Act not the part of the +chatterer. + +"The sanctuary of God abhorreth noisy demonstrations. Pray thou with a +loving heart, and let thy words be hidden (or secret). Do this, and He +will do thy business for thee. He will hearken unto thy words, and He +will receive thy offering. + +"Place water before thy father and thy mother who rest in their +tombs.... Forget not to do this when thou art outside thy house, and as +thou doest for them so shall thy son do for thee." + +"Frequent not the house where men drink beer, for the words that fall +from thy mouth will be repeated, and it is a bad thing for thee not to +know what thou didst really say. Thou wilt fall down, thy bones may be +broken, and there will be no one to give thee a hand [to help thee]. Thy +boon companions who are drinking with thee will say, 'Throw this drunken +man out of the door.' When thy friends come to look for thee, they will +find thee lying on the ground as helpless as a babe. + +"When the messenger of [death] cometh to carry thee away, let him find +thee prepared. Alas, thou wilt have no opportunity for speech, for +verily his terror will be before thee. Say not, 'Thou art carrying me +off in my youth.' Thou knowest not when thy death will take place. Death +cometh, and he seizeth the babe at the breast of his mother, as well as +the man who hath arrived at a ripe old age. Observe this, for I speak +unto thee good advice which thou shalt meditate upon in thy heart. Do +these things, and thou wilt be a good man, and evils of all kinds shall +remove themselves from thee." + +"Remain not seated whilst another is standing, especially if he be an +old man, even though thy social position (or rank) be higher than his. + +"The man who uttereth ill-natured words must not expect to receive +good-natured deeds. + +"If thou journeyest on a road [made by] thy hands each day, thou wilt +arrive at the place where thou wouldst be. + +"What ought people to talk about every day? Administrators of high rank +should discuss the laws, women should talk about their husbands, and +every man should speak about his own affairs. + +"Never speak an ill-natured word to any visitor; a word dropped some day +when thou art gossiping may overturn thy house. + +"If thou art well-versed in books, and hast gone into them, set them in +thy heart; whatsoever thou then utterest will be good. If the scribe be +appointed to any position, he will converse about his documents. The +director of the treasury hath no son, and the overseer of the seal hath +no heir. High officials esteem the scribe, whose hand is his position of +honour, which they do not give to children.... + +"The ruin of a man resteth on his tongue; take heed that thou harmest +not thyself. + +"The heart of a man is [like] the store-chamber of a granary that is +full of answers of every kind; choose thou those that are good, and +utter them, and keep those that are bad closely confined within thee. To +answer roughly is like the brandishing of weapons, but if thou wilt +speak kindly and quietly thou wilt always [be loved]. + +"When thou offerest up offerings to thy God, beware lest thou offer the +things that are an abomination [to Him]. Chatter not [during] his +journeyings (or processions), seek not to prolong (?) his appearance, +disturb not those who carry him, chant not his offices too loudly, and +beware lest thou.... Let thine eye observe his dispensations. Devote +thyself to the adoration of his name. It is he who giveth souls to +millions of forms, and he magnifieth the man who magnifieth him.... + +"I gave thee thy mother who bore thee, and in bearing thee she took upon +herself a great burden, which she bore without help from me. When after +some months thou wast born, she placed herself under a yoke, for three +years she suckled thee.... When thou wast sent to school to be educated, +she brought bread and beer for thee from her house to thy master +regularly each day. Thou art now grown up, and thou hast a wife and a +house of thy own. Keep thine eye on thy child, and bring him up as thy +mother brought thee up. Do nothing whatsoever that will cause her +(_i.e._ thy mother) to suffer, lest she lift up her hands to God, and He +hear her complaint, [and punish thee]. + +"Eat not bread, whilst another standeth by, without pointing out to him +the bread with thy hand.... + +"Devote thyself to God, take heed to thyself daily for the sake of God, +and let to-morrow be as to-day. Work thou [for him]. God seeth him that +worketh for Him, and He esteemeth lightly the man who esteemeth Him +lightly. + +"Follow not after a woman, and let her not take possession of thy heart. + +"Answer not a man when he is wroth, but remove thyself from him. Speak +gently to him that hath spoken in anger, for soft words are the medicine +for his heart. + +"Seek silence for thyself." + + +For the study of the moral character of the ancient Egyptian, a +document, of which a mutilated copy is found on a papyrus preserved in +the Royal Library in Berlin, is of peculiar importance. As the opening +lines are wanting it is impossible to know what the title of the work +was, but because the text records a conversation that took place between +a man who had suffered grievous misfortunes, and was weary of the world +and of all in it, and wished to kill himself, it is generally called the +"TALK OF A MAN WHO WAS TIRED OF LIFE WITH HIS SOUL." The general meaning +of the document is clear. The man weary of life discusses with his soul, +as if it were a being wholly distinct from himself, whether he shall +kill himself or not. He is willing to do so, but is only kept from his +purpose by his soul's observation that if he does there will be no one +to bury him properly, and to see that the funerary ceremonies are duly +performed. This shows that the man who was tired of life was alone in +the world, and that all his relations and friends had either forsaken +him, or had been driven away by him. His soul then advised him to +destroy himself by means of fire, probably, as has been suggested, +because the ashes of a burnt body would need no further care. The man +accepted the advice of his soul, and was about to follow it literally, +when the soul itself drew back, being afraid to undergo the sufferings +inherent in such a death for the body. The man then asked his soul to +perform for him the last rites, but it absolutely refused to do so, and +told him that it objected to death in any form, and that it had no +desire at all to depart to the kingdom of the dead. The soul supports +its objection to suffer by telling the man who is tired of life that the +mere remembrance of burial is fraught with mourning, and tears, and +sorrow. It means that a man is torn away from his house and thrown out +upon a hill, and that he will never go up again to see the sun. And +after all, what is the good of burial? Take the case of those who have +had granite tombs, and funerary monuments in the form of pyramids made +for them, and who lie in them in great state and dignity. If we look at +the slabs in their tombs, which have been placed there on purpose to +receive offerings from the kinsfolk and friends of the deceased, we +shall find that they are just as bare as are the tablets for offerings +of the wretched people who belong to the Corvee, of whom some die on the +banks of the canals, leaving one part of their bodies on the land and +the other in the water, and some fall into the water altogether and are +eaten by the fish, and others under the burning heat of the sun become +bloated and loathsome objects. Because men receive fine burials it does +not follow that offerings of food, which will enable them to continue +their existence, will be made by their kinsfolk. Finally the soul ends +its speech with the advice that represented the view of the average +Egyptian in all ages, "Follow after the day of happiness, and banish +care," that is to say, spare no pains in making thyself happy at all +times, and let nothing that concerns the present or the future trouble +thee. + +This advice, which is well expressed by the words which the rich man +spake to his soul, "Take thine ease, eat, drink, and be merry" (St. Luke +xii. 19), was not acceptable to the man who was tired of life, and he at +once addressed to his soul a series of remarks, couched in rhythmical +language, in which he made it clear that, so far as he was concerned, +death would be preferable to life. He begins by saying that his name is +more detested than the smell of birds on a summer's day when the heavens +are hot, and the smell of a handler of fish newly caught when the +heavens are hot, and the smell of water-fowl in a bed of willows wherein +geese collect, and the smell of fishermen in the marshes where fishing +hath been carried on, and the stench of crocodiles, and the place where +crocodiles do congregate. In a second group of rhythmical passages the +man who was tired of life goes on to describe the unsatisfactory and +corrupt condition of society, and his wholesale condemnation of it +includes his own kinsfolk. Each passage begins with the words, "Unto +whom do I speak this day?" and he says, "Brothers are bad, and the +friends of to-day lack love. Hearts are shameless, and every man seizeth +the goods of his neighbour. The meek man goeth to ground (_i.e._ is +destroyed), and the audacious man maketh his way into all places. The +man of gracious countenance is wretched, and the good are everywhere +treated as contemptible. When a man stirreth thee up to wrath by his +wickedness, his evil acts make all people laugh. One robbeth, and +everyone stealeth the possessions of his neighbour. Disease is +continual, and the brother who is with it becometh an enemy. One +remembereth not yesterday, and one doeth nothing ... in this hour. +Brothers are bad.... Faces disappear, and each hath a worse aspect than +that of his brother. Hearts are shameless, and the man upon whom one +leaneth hath no heart. There are no righteous men left, the earth is an +example of those who do evil. There is no true man left, and each is +ignorant of what he hath learnt. No man is content with what he hath; go +with the man [you believe to be contented], and he is not [to be found]. +I am heavily laden with misery, and I have no true friend. Evil hath +smitten the land, and there is no end to it." + +The state of the world being thus, the man who was tired of life is +driven to think that there is nothing left for him but death; it is +hopeless to expect the whole state of society to change for the better, +therefore death must be his deliverer. To his soul he says, "Death +standeth before me this day, [and is to me as] the restoration to health +of a man who hath been sick, and as the coming out into the fresh air +after sickness. Death standeth before me this day like the smell of +myrrh, and the sitting under the sail of a boat on a day with a fresh +breeze. Death standeth before me this day like the smell of lotus +flowers, and like one who is sitting on the bank of drunkenness.[1] +Death standeth before me this day like a brook filled with rain water, +and like the return of a man to his own house from the ship of war. +Death standeth before me this day like the brightening of the sky after +a storm, and like one.... Death standeth before me this day as a man who +wisheth to see his home once again, having passed many years as a +prisoner." The three rhythmical passages that follow show that the man +who was tired of life looked beyond death to a happier state of +existence, in which wrong would be righted, and he who had suffered on +this earth would be abundantly rewarded. The place where justice reigned +supreme was ruled over by Ra, and the man does not call it "heaven," but +merely "there."[2] He says, "He who is there shall indeed be like unto a +loving god, and he shall punish him that doeth wickedness. He who is +there shall certainly stand in the Boat of the Sun, and shall bestow +upon the temples the best [offerings]. He who is there shall indeed +become a man of understanding who cannot be resisted, and who prayeth to +Ra when he speaketh." The arguments in favour of death of the man who +was tired of life are superior to those of the soul in favour of life, +for he saw beyond death the "there" which the soul apparently had not +sufficiently considered. The value of the discussion between the man and +his soul was great in the opinion of the ancient Egyptian because it +showed, with almost logical emphasis, that the incomprehensible things +of "here" would be made clear "there." + +[Footnote 1: _i.e._ sitting on a seat in a tavern built on the river +bank.] + +[Footnote 2: Compare, + "There the tears of earth are dried; + There its hidden things are clear; + There the work of life is tried + By a juster judge than here." + --_Hymns Ancient and Modern_, No. 401.] + +The man who was tired of life did not stand alone in his discontent with +the surroundings in which he lived, and with his fellow-man, for from a +board inscribed in hieratic in the British Museum (No. 5645) we find +that a priest of Heliopolis called Khakhepersenb, who was surnamed +Ankhu, shared his discontent, and was filled with disgust at the +widespread corruption and decadence of all classes of society that were +everywhere in the land. In the introduction to this description of +society as he saw it, he says that he wishes he possessed new language +in which to express himself, and that he could find phrases that were +not trite in which to utter his experience. He says that men of one +generation are very much like those of another, and have all done and +said the same kind of things. He wishes to unburden his mind, and to +remove his moral sickness by stating what he has to say in words that +have not before been used. He then goes on to say, "I ponder on the +things that have taken place, and the events that have occurred +throughout the land. Things have happened, and they are different from +those of last year. Each year is more wearisome than the last. The whole +country is disturbed and is going to destruction. Justice (or right) is +thrust out, injustice (or sin) is in the council hall, the plans of the +gods are upset, and their behests are set aside. The country is in a +miserable state, grief is in every place, and both towns and provinces +lament. Every one is suffering through wrong-doing. All respect of +persons is banished. The lords of quiet are set in commotion. When +daylight cometh each day [every] face turneth away from the sight of +what hath happened [during the night].... I ponder on the things that +have taken place. Troubles flow in to-day, and to-morrow [tribulations] +will not cease. Though all the country is full of unrest, none will +speak about it. There is no innocent man [left], every one worketh +wickedness. Hearts are bowed in grief. He who giveth orders is like unto +the man to whom orders are given, and their hearts are well pleased. Men +wake daily [and find it so], yet they do not abate it. The things of +yesterday are like those of to-day, and in many respects both days are +alike. Men's faces are stupid, and there is none capable of +understanding, and none is driven to speak by his anger.... My pain is +keen and protracted. The poor man hath not the strength to protect +himself against the man who is stronger than he. To hold the tongue +about what one heareth is agony, but to reply to the man who doth not +understand causeth suffering. If one protesteth against what is said, +the result is hatred; for the truth is not understood, and every protest +is resented. The only words which any man will now listen to are his +own. Every one believes in his own.... Truth hath forsaken speech +altogether." + +Whether the copy of the work from which the above extracts is taken be +complete or not cannot be said, but in any case there is no suggestion +on the board in the British Museum that the author of the work had any +remedy in his mind for the lamentable state of things which he +describes. Another Egyptian writer, called Apuur, who probably +flourished a little before the rule of the kings of the twelfth dynasty, +depicts the terrible state of misery and corruption into which Egypt had +fallen in his time, but his despair is not so deep as that of the man +who was tired of his life or that of the priest Khakhepersenb. On the +contrary, he has sufficient hope of his country to believe that the day +will come when society shall be reformed, and when wickedness and +corruption shall be done away, and when the land shall be ruled by a +just ruler. It is difficult to say, but it seems as if he thought this +ruler would be a king who would govern Egypt with righteousness, as did +Ra in the remote ages, and that his advent was not far off. The Papyrus +in which the text on which these observations are based is preserved in +Leyden, No. 1344. It has been discussed carefully by several scholars, +some of whom believe that its contents prove that the expectation of the +coming of a Messiah was current in Egypt some forty-five centuries ago. +The following extracts will give an idea of the character of the +indictment which Apuur drew up against the Government and society of his +day, and which he had the temerity to proclaim in the presence of the +reigning king and his court. He says: "The guardians of houses say, 'Let +us go and steal.' The snarers of birds have formed themselves into armed +bands. The peasants of the Delta have provided themselves with bucklers. +A man regardeth his son as his enemy. The righteous man grieveth because +of what hath taken place in the country. A man goeth out with his shield +to plough. The man with a bow is ready [to shoot], the wrongdoer is in +every place. The inundation of the Nile cometh, yet no one goeth out to +plough. Poor men have gotten costly goods, and the man who was unable to +make his own sandals is a possessor of wealth. The hearts of slaves are +sad, and the nobles no longer participate in the rejoicings of their +people. Men's hearts are violent, there is plague everywhere, blood is +in every place, death is common, and the mummy wrappings call to people +before they are used. Multitudes are buried in the river, the stream is +a tomb, and the place of mummification is a canal. The gentle folk weep, +the simple folk are glad, and the people of every town say, 'Come, let +us blot out these who have power and possessions among us.' Men resemble +the mud-birds, filth is everywhere, and every one is clad in dirty +garments. The land spinneth round like the wheel of the potter. The +robber is a rich man, and [the rich man] is a robber. The poor man +groaneth and saith, 'This is calamity indeed, but what can I do?' The +river is blood, and men drink it; they cease to be men who thirst for +water. Gates and their buildings are consumed with fire, yet the palace +is stable and nourishing. The boats of the peoples of the South have +failed to arrive, the towns are destroyed, and Upper Egypt is desert. +The crocodiles are sated with their prey, for men willingly go to them. +The desert hath covered the land, the Nomes are destroyed, and there +are foreign troops in Egypt. People come hither [from everywhere], there +are no Egyptians left in the land. On the necks of the women slaves +[hang ornaments of] gold, lapis-lazuli, silver, turquoise, carnelian, +bronze, and _abhet_ stone. There is good food everywhere, and yet +mistresses of houses say, 'Would that we had something to eat.' The +skilled masons who build pyramids have become hinds on farms, and those +who tended the Boat of the god are yoked together [in ploughing]. Men do +not go on voyages to Kepuna (Byblos in Syria) to-day. What shall we do +for cedar wood for our mummies, in coffins of which priests are buried, +and with the oil of which men are embalmed? They come no longer. There +is no gold, the handicrafts languish. What is the good of a treasury if +we have nothing to put in it? Everything is in ruins. Laughter is dead, +no one can laugh. Groaning and lamentation are everywhere in the land. +Egyptians have turned into foreigners. The hair hath fallen out of the +head of every man. A gentleman cannot be distinguished from a nobody. +Every man saith, 'I would that I were dead,' and children say, '[My +father] ought not to have begotten me.' Children of princes are dashed +against the walls, the children of desire are cast out into the desert, +and Khnemu[1] groaneth in sheer exhaustion. The Asiatics have become +workmen in the Delta. Noble ladies and slave girls suffer alike. The +women who used to sing songs now sing dirges. Female slaves speak as +they like, and when their mistress commandeth they are aggrieved. +Princes go hungry and weep. The hasty man saith, 'If I only knew where +God was I would make offerings to Him.' The hearts of the flocks weep, +and the cattle groan because of the condition of the land. A man +striketh his own brother. What is to be done? The roads are watched by +robbers, who hide in the bushes until a benighted traveller cometh, when +they rob him. They seize his goods, and beat him to death with cudgels. +Would that the human race might perish, and there be no more conceiving +or bringing to the birth! If only the earth could be quiet, and revolts +cease! Men eat herbs and drink water, and there is no food for the +birds, and even the swill is taken from the mouths of the swine. There +is no grain anywhere, and people lack clothes, unguents, and oil. Every +man saith, 'There is none.' The storehouse is destroyed, and its keeper +lieth prone on the ground. The documents have been filched from their +august chambers, and the shrine is desecrated. Words of power are +unravelled, and spells made powerless. The public offices are broken +open and their documents stolen, and serfs have become their own +masters. The laws of the court-house are rejected, men trample on them +in public, and the poor break them in the street. Things are now done +that have never been done before, for a party of miserable men have +removed the king. The secrets of the Kings of the South and of the North +have been revealed. The man who could not make a coffin for himself hath +a large tomb. The occupants of tombs have been cast out into the desert, +and the man who could not make a coffin for himself hath now a treasury. +He who could not build a hut for himself is now master of a habitation +with walls. The rich man spendeth his night athirst, and he who begged +for the leavings in the pots hath now brimming bowls. Men who had fine +raiment are now in rags, and he who never wore a garment at all now +dresseth in fine linen. The poor have become rich, and the rich poor. +Noble ladies sell their children for beds. Those who once had beds now +sleep on the ground. Noble ladies go hungry, whilst butchers are sated +with what was once prepared for them. A man is slain by his brother's +side, and that brother fleeth to save his own life." + +[Footnote 1: The god who fashioned the bodies of men.] + +Apuur next, in a series of five short exhortations, entreats his bearers +to take action of some sort; each exhortation begins with the words, +"Destroy the enemies of the sacred palace (or Court)." These are +followed by a series of sentences, each of which begins with the word +"Remember," and contains one exhortation to his hearers to perform +certain duties in connection with the service of the gods. Thus they are +told to burn incense and to pour out libations each morning, to offer +various kinds of geese to the gods, to eat natron, to make white bread, +to set up poles on the temples and stelae inside them, to make the priest +to purify the temples, to remove from his office the priest who is +unclean, &c. After many breaks in the text we come to the passage in +which Apuur seems to foretell the coming of the king who is to restore +order and prosperity to the land. He is to make cool that which is hot. +He is to be the "shepherd of mankind," having no evil in his heart. When +his herds are few [and scattered], he will devote his time to bringing +them together, their hearts being inflamed. The passage continues, +"Would that he had perceived their nature in the first generation (of +men), then he would have repressed evils, he would have stretched forth +(his) arm against it, he would have destroyed their seed (?) and their +inheritance.... A fighter (?) goeth forth, that (he?) may destroy the +wrongs that (?) have been wrought. There is no pilot (?) in their +moment. Where is he (?) to-day? Is he sleeping? Behold, his might is not +seen." [1] Many of the passages in the indictment of Apuur resemble the +descriptions of the state of the land of Israel and her people which are +found in the writings of the Hebrew Prophets, and the "shepherd of +mankind," _i.e._ of the Egyptians, forcibly reminds us of the appeal to +the "Shepherd of Israel" in Psalm lxxx. 1. + +[Footnote 1: See A.H. Gardiner, _Admonitions of an Egyptian Sage_, +Leipzic, 1909, p. 78.] + + + + + CHAPTER XIV + + EGYPTIAN POETICAL COMPOSITIONS + + +The poetry of the Egyptians is wholly unlike that of western nations, +but closely resembles the rhythmical compositions of the Hebrews, with +their parallelism of members, with which we are all familiar in the Book +of Psalms, the Song of Solomon, &c. The most important collection of +Egyptian Songs known to us is contained in the famous papyrus in the +British Museum, No. 10,060, more commonly known as "Harris 500." This +papyrus was probably written in the thirteenth century B.C., but many of +the songs belong to a far earlier date. Though dealing with a variety of +subjects, there is no doubt that all of them must be classed under the +heading of "Love Songs." In them the lover compares the lady of his +choice to many beautiful flowers and plants, and describes at +considerable length the pain and grief which her absence causes him. The +lines of the strophes are short, and the construction is simple, and it +seems certain that the words owed their effect chiefly to the voice of +the singer, who then, as now, employed many semitones and thirds of +tones, and to the skill with which he played the accompaniment on his +harp. A papyrus at Leyden, which was written a little later than the +"Love Songs," contains three very curious compositions. The first is a +sort of lament of a pomegranate tree, which, in spite of the service +which it has rendered to the "sister and her brother," is not included +among trees of the first class. In the second a fig tree expresses its +gratitude and its readiness to do the will of its mistress, and to allow +its branches to be cut off to make a bed for her. In the third a +sycamore tree invites the lady of the land on which it stands to come +under the shadow of its branches, and to enjoy a happy time with her +lover, and promises her that it will never speak about what it sees. + +More interesting than any of the above songs is the so-called "Song of +the Harper," of which two copies are known: the first is found in the +papyrus Harris 500, already mentioned, and the second in a papyrus at +Leyden. Extracts of this poem are also found on the walls of the tomb of +Nefer-hetep at Thebes. The copy in the papyrus reads: + + +THE POEM THAT IS IN THE HALL OF THE TOMB OF [THE KING OF THE SOUTH, THE + KING OF THE NORTH], ANTUF,[1] WHOSE WORD IS TRUTH, [AND IS CUT] IN + FRONT OF THE HARPER. + +O good prince, it is a decree, +And what hath been ordained thereby is well, +That the bodies of men shall pass away and disappear, +Whilst others remain. + +Since the time of the oldest ancestors, +The gods who lived in olden time, +Who lie at rest in their sepulchres, +The Masters and also the Shining Ones, +Who have been buried in their splendid tombs, +Who have built sacrificial halls in their tombs, +Their place is no more. +Consider what hath become of them! + +I have heard the words of Imhetep [2] and Herutataf,[3] +Which are treasured above everything because they uttered them. +Consider what hath become of their tombs! +Their walls have been thrown down; +Their places are no more; +They are just as if they had never existed. + +Not one [of them] cometh from where they are. +Who can describe to us their form (or, condition), +Who can describe to us their surroundings, +Who can give comfort to our hearts, +And can act as our guide +To the place whereunto they have departed? + +Give comfort to thy heart, +And let thy heart forget these things; +What is best for thee to do is +To follow thy heart's desire as long as thou livest. + +Anoint thy head with scented unguents. +Let thine apparel be of byssus +Dipped in costly [perfumes], +In the veritable products (?) of the gods. + +Enjoy thyself more than thou hast ever done before, +And let not thy heart pine for lack of pleasure. + +Pursue thy heart's desire and thine own happiness. +Order thy surroundings on earth in such a way +That they may minister to the desire of thy heart; +[For] at length that day of lamentation shall come, +Wherein he whose heart is still shall not hear the lamentation. +Never shall cries of grief cause +To beat [again] the heart of a man who is in the grave. + +Therefore occupy thyself with thy pleasure daily, +And never cease to enjoy thyself. + +Behold, a man is not permitted +To carry his possessions away with him. +Behold, there never was any one who, having departed, +Was able to come back again. + +[Footnote 1: He was one of the kings of the eleventh dynasty, about 2700 +B.C.] + +[Footnote 2: A high official of Tcheser, a king of the third dynasty.] + +[Footnote 3: Son of Khufu, the builder of the Great Pyramid (fourth +dynasty.)] + + + + + CHAPTER XV + + MISCELLANEOUS LITERATURE + + +In this chapter are given short notices of a series of works which the +limits of this book make it impossible to describe at greater length. + +I. The BOOK OF THE TWO WAYS.--This is a very ancient funerary work, +which is found written in cursive hieroglyphs upon coffins of the +eleventh and twelfth dynasties, of which many fine examples are to be +seen in the British Museum. The object of the work is to provide the +souls of the dead with a guide that will enable them, when they leave +this world, to make a successful journey across the Tuat, _i.e._ the +Other World or Dead Land, to the region where Osiris lived and ruled +over the blessed dead. The work describes the roads that must be +travelled over, and names the places where opposition is to be expected, +and supplies the deceased with the words of power which he is to utter +when in difficulties. The abode of the blessed dead could be reached +either by water or by land, and the book affords the information +necessary for journeying thither by either route. The sections of the +book are often accompanied by coloured vignettes, which illustrate them, +and serve as maps of the various regions of the Other World, and +describe the exact positions of the streams and canals that have to be +crossed, and the Islands of the Blest, and the awful country of blazing +fire and boiling water in which the bodies, souls, and spirits of the +wicked were destroyed. + +II. The BOOK "AM TUAT," or Guide to him that is in the Tuat.--This Book +has much in common with the Book of the Two Ways. According to it, the +region that lay between this world and the realm of Osiris was divided +into ten parts, which were traversed, once each night, by the Sun-god +in the form which he took during the night. At the western end was a +sort of vestibule, through which the god passed from the day sky into +the Tuat, and at the eastern end was another vestibule, through which he +passed on leaving the Tuat to re-enter the day sky. The two vestibules +were places of gloom and semi-darkness, and the ten divisions of the +Tuat were covered by black night. When the Sun-god set in the west in +the evening he was obliged to travel through the Tuat to the eastern +sky, in order to rise again on this earth on the following day. He +entered the Tuat at or near Thebes, proceeded northwards, through the +under-worlds of Thebes, Abydos, Herakleopolis, Memphis, and Sais, then +turned towards the east and crossed the Delta, and, having passed +through the underworld of Heliopolis, appeared in the eastern sky to +resume his daily course from east to west. His journey so far as Memphis +he made in a boat, which sailed on the river of the Tuat. At Memphis he +left the boat on the river, and entered a magical boat formed of a +serpent's body, and so passed under the mountainous district round about +Sakkarah. At or near Sais he returned to his river boat, and sailing +over the great marine lakes of the Delta reached Heliopolis. The sun-god +was guided through each section of the Tuat by a goddess who belonged to +the district, and for the sake of uniformity the journey through each +section was supposed to occupy an hour; the guiding goddess left the +god's boat at the end of her hour, and the goddess of the next section +took her place. The path of the god was lighted by fire, which the +beings who lived in the various sections poured out of their mouths, and +the attendant gods who were with them in his boat spake words of power, +which overcame all opposition and removed every obstacle. As he passed +through each section it was temporarily lighted up by the fire already +mentioned, and he uttered words of power, the effect of which was to +supply the inhabitants of the section with air, food, and drink, +sufficient to last until the next night, when he would renew the supply. +Many parts of the Tuat were filled with hideous monsters in human and +animal forms, and with evil spirits of every kind, but they were all +rendered powerless by the spells uttered by the gods who were in +attendance on the Sun-god in his boat. At one time in the history of +Egypt it became the earnest wish of every pious man to make the journey +from this world to the next in the Boat of the Sun. Armed with words of +power and amulets of all kinds, and relying on their lives of moral +rectitude, and the effect of the offerings which they had made to the +dead, their souls entered the Boat, and set out on their journey. When +they reached Abydos their credentials were examined, and those who were +found to be speakers of the truth and upright in their actions were +allowed to continue their journey with the Sun-god, and to live with him +ever after. Some souls preferred to remain at Abydos and to live with +Osiris, and those who were found righteous in the Judgment were allowed +to do so, and were granted estates in perpetuity in the kingdom of this +god. The Book "AM TUAT" describes the sections of the Tuat and their +inhabitants, and supplies all the information which the soul was +supposed to require in passing from this world to the next. Many copies +of certain sections of it are known, and some of these are in the +British Museum;[1] the most complete copy of it is in the tomb of Seti I +at Thebes. + +[Footnote 1: See the massive stone sarcophagi of Nectonebus exhibited in +the Southern Egyptian Gallery of the British Museum.] + +III. The BOOK OF GATES.--This book was also written to be a Guide to the +Tuat, and has much in common with the Book of the Two Ways and with the +Book Am Tuat. In it also the Tuat is divided into ten sections and has +two vestibules, the Eastern and the Western, but at the entrance to each +section is a strongly fortified Gate, guarded by a monster serpent-god +and by the gods of the section. The Sun-god of night, as in the Book Am +Tuat, makes his journey in a boat, and is attended by a number of gods, +who remove all opposition from his path by the use of words of power. As +he approaches each Gate, its doors are thrown open by the gods who guard +them, and he passes into the section of the Tuat behind it, carrying +with him light, air, and food for its inhabitants. The Book of Gates +embodies the teaching of the priests of the cult of Osiris, and the Book +Am Tuat represents the modified form of it that was promulgated by the +priests of Amen. From the Book of Gates we derive much information about +the realm of Osiris, and the Great Judgment of souls, which took place +in his Hall of Judgment once a day at midnight. Then all the souls that +had collected during the past twenty-four hours from all parts of Egypt +were weighed in the Balance; the righteous were allotted estates in +perpetuity in the "land of souls," and the wicked were destroyed by +Shesmu, the executioner of the god, and by his assistants. The texts +that describe the various "Gates" of the Book of Gates, explain who are +the beings represented in the pictures, and state why they were there. +And the Book proves conclusively that the Egyptians believed in the +efficacy of sacrifices and offerings, and in the doctrine of righteous +retribution; liars and deceivers were condemned, and their bodies, +souls, spirits, doubles, and names destroyed, and the righteous were +rewarded for their upright lives and integrity upon earth by the gift of +everlasting life and happiness. The most complete copy of this +interesting work in England is cut on the alabaster sarcophagus of Seti +I, about 1350 B.C. This unique sepulchral monument is exhibited gratis +in Sir John Soane's Museum at 13 Lincoln's Inn Fields, and every student +of the religion of the Egyptians should examine it. + +IV. The RITUAL OF EMBALMMENT.--Two important fragments of a copy of this +work are preserved in the Museum of the Louvre (No. 5158), and a part of +another in the Egyptian Museum, Cairo (No. 3); the former copy was +written for a priest of Amen called Heru, and the latter for a priest +called Hetra. These fragments of the work describe minutely the process +of mummifying certain parts of a human body, and state what materials +were employed by the embalmer. Moreover, it gives the texts of the +magical and religious spells that were ordered to be recited by the +priest who superintended the embalmment, the effect of which was to +"make divine" each member of the body, and to secure for it the +protecting influence of the god or goddess who presided over it. The +following extract refers to the embalming of the head: "Then anoint the +head of the deceased and all his mouth with oil, both the head and the +face, and wrap it in the bandages of Harmakhis in Hebit. The bandage of +the goddess Nekhebet shall be put on the forehead, the bandage of Hathor +in Heliopolis on the face, the bandage of Thoth on the ears, and the +bandage of Nebt-hetepet on the back of the neck. All the coverings of +the head and all the strips of linen used in fastening them shall be +taken from sheets of linen that have been examined as to quality and +texture in the presence of the inspector of the mysteries. On the head +of the deceased shall be the bandage of Sekhmet, beloved of Ptah, in two +pieces. On the two ears two bandages called the "Complete." On the +nostrils two bandages called "Nehai" and "Smen." On the cheeks two +bandages called "He shall live." On the forehead four pieces of linen +called the "shining ones." On the skull two pieces called "The two Eyes +of Ra in their fullness." On the two sides of the face and ears +twenty-two pieces. As to the mouth two inside, and two out. On the chin +two pieces. On the back of the neck four large pieces. Then tie the +whole head firmly with a strip of linen two fingers wide, and anoint a +second time, and then fill up all the crevices with the oil already +mentioned. Then say, "O august goddess, Lady of the East, Mistress of +the West, come and enter into the two ears of Osiris. O mighty goddess, +who art ever young, O great one, Lady of the East, Mistress of the West, +let there be breathing in the head of the deceased in the Tuat. Let him +see with his eyes, hear with his ears, breathe with his nose, pronounce +with his mouth, and speak with his tongue in the Tuat. Accept his voice +in the Hall of Truth, and let him be proved to have been a speaker of +the truth in the Hall of Keb, in the presence of the Great God, the Lord +of Amenti." + +V. The RITUAL OF THE DIVINE CULT.--This title is commonly given to a +work consisting of sixty-six chapters, which were recited daily by the +high priest of Amen-Ra, the King of the Gods, in his temple at Thebes, +during the performance of a series of ceremonies of a highly important +and symbolical character. The text of this Ritual is found cut in +hieroglyphs on the walls of the temple of Seti I at Abydos, and written +in hieratic upon papyri preserved in the Imperial Museum in Berlin. The +work was originally intended to be recited by the king himself daily, +but it was soon found that the Lord of Egypt could not spare the time +necessary for its recital each day, and he therefore was personified by +the high priest of each temple in which the Ritual was performed. The +object of the Ritual was to place the king in direct contact with his +god Amen-Ra once a day. The king was an incarnation of Amen-Ra, and +ruled Egypt as the representative upon earth of the god. He drew his +power and wisdom direct from the god, and it was believed that these +required renewal daily. To bring about this renewal of the divine spirit +in the god's vicegerent upon earth, the king entered the temple in the +early morning, and performed ceremonies and recited formulae that +purified both the sanctuary and himself. He then advanced to the shrine, +which contained a small gilded wooden figure of the god, inlaid with +precious stones and provided with a movable head, arms, and legs, and +opened it and knelt down before the figure. He performed further +ceremonies of purification, and finally took the figure of the god in +his arms and embraced it. During this embrace the divine power of +Amen-Ra, which was in the gilded figure at that moment, passed into the +body of the king, and the divine power and wisdom, which were in the +king as the god's representative, were renewed. The king then closed the +doors of the shrine and left the sanctuary for a short time. When he +returned he opened the shrine again, and made adoration to the god, and +presented a series of offerings that symbolised Truth. After this the +king dressed the figure of the god in sacred apparel, and decorated it. +Then, having performed further acts of worship before it, he closed the +doors of the shrine, sealed them with mud seals, and left the sanctuary. + +VI. The BOOK "MAY MY NAME FLOURISH."--This was a very popular funerary +work in the Roman Period. It is a development of a long prayer that is +found in the Pyramid Texts, and was written by the priests and used as a +spell to make the name of the deceased flourish eternally in heaven and +on the earth. Many copies of it, written on narrow strips of papyrus, +are preserved in the British Museum. + +VII. The BOOK OF AAPEP, the great enemy of the Sun-god.--Aapep was the +god of evil, who became incarnate in many forms, especially in wild and +savage animals and in monster serpents and venomous reptiles of every +kind. He was supposed to take the form of a huge serpent and to lie in +wait near the portals of the dawn daily, so that he might swallow up the +sun as he was about to rise in the eastern sky. He was accompanied by +legions of devils and fiends, red and black, and by all the powers of +storm, tempest, hurricane, whirlwind, thunder and lightning, and he was +the deadly foe of all order, both physical and moral, and of all good in +heaven and in earth. At certain times during the day and night the +priests in the temple of Amen-Ra recited a series of chapters, and +performed a number of magical ceremonies, which were intended to +strengthen the arms of the Sun-god, and give him power to overcome the +resistance of Aapep. These chapters acted on Aapep as spells, and they +paralysed the monster just as he was about to attack the Sun-god. The +god then approached and shot his fiery darts into him, and his attendant +gods hacked the monster's body to pieces, which shrivelled up under the +burning heat of the rays of the Sun-god, and all the devils and fiends +of darkness fled shrieking in terror at their leader's fate. The sun +then rose on this world, and all the stars and spirits of the morning +and all the gods of heaven sang for joy. The complete text of this book +is found in a long papyrus dated in the reign of Alexander II in the +British Museum (No. 10,188). + +VIII. The INSTRUCTIONS, OR PRECEPTS OF TUAUF to his son Pepi.--Two +copies of this work, which has also been called a "Hymn in praise of +learning," are contained in a papyri preserved in the British Museum +(Sallier II and Anastasi VII). These "Instructions" in reality represent +the advice of a father to his son, whom he was sending to school to be +trained for the profession of the scribe. Whether the boy was merely +sorry to leave his home, or whether he disliked the profession which his +father had chosen for him, is not clear, but from first to last the +father urges him to apply himself to the pursuit of learning, which, in +his opinion, is the foundation of all great and lasting success. He +says, "I have compared the people who are artisans and handicraftsmen +[with the scribe], and indeed I am convinced that there is nothing +superior to letters. Plunge into the study of Egyptian Learning, as thou +wouldst plunge into the river, and thou wilt find that this is so. I +would that thou wouldst love Learning as thou lovest thy mother. I wish +I were able to make thee to see how beautiful Learning is. It is more +important than any trade in the world. Learning is not a mere phrase, +for the man who devoteth himself thereto from his youth is honoured, and +he is despatched on missions. I have watched the blacksmith at the door +of his furnace. His hands are like crocodiles' hide, and he stinketh +worse than fishes' eggs. The metal worker hath no more rest than the +peasant on the farm. The stone mason--at the end of the day his arms are +powerless; he sitteth huddled up together until the morning, and his +knees and back are broken. The barber shaveth until far into the night, +he only resteth when he eateth. He goeth from one street to another +looking for work. He breaketh his arms to fill his belly, and, like the +bees, he eateth his own labour. The builder of houses doeth his work +with difficulty; he is exposed to all weathers, and he must cling to the +walls which he is building like a creeping plant. His clothes are in a +horrible state, and he washeth his body only once a day. The farmer +weareth always the same clothes. His voice is like the croak of a bird, +his skin is cracked by the wind; if he is healthy his health is that of +the beasts. If he be ill he lieth down among them, and he sleepeth on +the damp irrigated land. The envoy to foreign lands bequeatheth his +property to his children before he setteth out, being afraid that he +will be killed either by wild beasts of the desert or by the nomads +therein. When he is in Egypt, what then? No sooner hath he arrived at +home than he is sent off on another mission. As for the dyer, his +fingers stink like rotten fish, and his clothes are absolutely horrors. +The shoemaker is a miserable wretch. He is always asking for work, and +his health is that of a dying fish. The washerman is neighbour to the +crocodile. His food is mixed up with his clothes, and every member of +him is unclean. The catcher of water-fowl, even though he dive in the +Nile, may catch nothing. The trade of the fisherman is the worst of all. +He is in blind terror of the crocodile, and falleth among crocodiles." +The text continues with a few further remarks on the honourable +character of the profession of the scribe, and ends with a series of +Precepts of the same character as those found in the works of Ptah-hetep +and the scribe Ani, from which extracts have already been given. + +IX. MEDICAL PAPYRI.--The Egyptians possessed a good practical knowledge +of the anatomy of certain parts of the human body, but there is no +evidence that they practised dissection before the arrival of the Greeks +in Egypt. The medical papyri that have come down to us contain a large +number of short, rough-and-ready descriptions of certain diseases, and +prescriptions of very great interest. The most important medical papyrus +known is that which was bought at Luxor by the late Professor Ebers in +1872-3, and which is now preserved in Leipzig. This papyrus is about 65 +feet long, and the text is written in the hieratic character. It was +written in the ninth year of the reign of a king who is not yet +satisfactorily identified, but who probably lived before the period of +the rule of the eighteenth dynasty, perhaps about 1800 B.C. A short +papyrus in the British Museum contains extracts from it, and other +papyri with somewhat similar contents are preserved in the Museums of +Paris, Leyden, Berlin, and California. + +X. MAGICAL PAPYRI.--The widespread use of magic in Egypt in all ages +suggests that the magical literature of Egypt must have been very +large. Much of it was incorporated at a very early period into the +Religious Literature of the country, and was used for legitimate +purposes, in fact for the working of what we call "white magic." The +Egyptian saw no wrong in the working of magic, and it was only condemned +by him when the magician wished to produce evil results. The gods +themselves were supposed to use spells and incantations, and every +traveller by land or water carried with him magical formulae which he +recited when he was in danger from the wild beasts of the desert or the +crocodile of the river and its canals. Specimens of these will be found +in the famous magical papyri in the British Museum, _e.g._ the Salt +Papyrus, the Rhind Papyrus, and the Harris Papyrus. Under this heading +may be mentioned Papyrus Sallier IV in the British Museum, which +contains a list of lucky and unlucky days. Here is a specimen of its +contents: + + 1st day of Hathor. The whole day is lucky. There is festival in + heaven with Ra and Hathor. + + 2nd day of Hathor. The whole day is lucky. The gods go out. The + goddess Uatchet comes from Tep to the gods who are in the shrine of + the bull, in order to protect the divine members. + + 3rd day of Hathor. The whole day is lucky. + + 4th day of Hathor. The whole day is unlucky. The house of the man + who goes on a voyage on that day comes to ruin. + + 6th day of Hathor. The whole day is unlucky. Do not light a fire in + thy house on this day, and do not look at one. + + 18th day of Pharmuthi. The whole day is unlucky. Do not bathe on + this day. + + 20th day of Pharmuthi. The whole day is unlucky. Do not work on this + day. + + 22nd day of Pharmuthi. The whole day is unlucky. He who is born on + this day will die on this day. + + 23rd day of Pharmuthi. The first two-thirds of the day are unlucky, + and the last third lucky. + +XI. LEGAL DOCUMENTS.--The first legal document written in Egypt was the +will of Ra, in which he bequeathed all his property and the inheritance +of the throne of Egypt to his first-born son Horus. Tradition asserted +that this Will was preserved in the Library of the Sun-god in +Heliopolis. The inscriptions contain many allusions to the Laws of +Egypt, but no document containing any connected statement of them has +come down to us. In the great inscription of Heruemheb, the last king of +the eighteenth dynasty, a large number of good laws are given, but it +must be confessed that as a whole the administration of the Law in many +parts of Egypt must always have been very lax. Texts relating to +bequests, endowments, grants of land, &c., are very difficult to +translate, because it is well-nigh impossible to find equivalents for +Egyptian legal terms. In the British Museum are two documents in +hieratic that were drawn up in connection with prosecutions which the +Government of Egypt undertook of certain thieves who had broken into +some of the royal tombs at Thebes and robbed them, and of certain other +thieves who had robbed the royal treasury and made away with a large +amount of silver (Nos. 10,221, 10,052, 10,053, and 10,054). Equally +interesting is the roll that describes the prosecution of certain highly +placed officials and relations of Rameses III who had conspired against +him and wanted to kill him. Several of the conspirators were compelled +to commit suicide. The text is written in hieratic on papyrus, and is +preserved in the Royal Museum, Leyden. + +XII. HISTORICAL ROMANCES.--Examples of these are the narrative of the +capture of the town of Joppa in Palestine by an officer of Thothmes III, +and the history of the dispute that broke out between Seqenenra, King of +Upper Egypt, and Aapepi, King of Avaris in the Delta. These are written +in hieratic and are preserved in the British Museum, in Harris Papyrus +500, and Sallier No. 1 (10,185). + +XIII. MATHEMATICS.--The chief source of our knowledge of the Mathematics +of the Egyptians is the Rhind Papyrus in the British Museum (No. +10,057), which was written before 1700 B.C., probably during the reign +of one of the Hyksos kings. The papyrus contains a number of simple +arithmetical examples and several geometrical problems. The workings +out of these prove that the Egyptian spared himself no trouble in making +his calculations, and that he worked out both his arithmetical examples +and problems in the most cumbrous and laborious way possible. He never +studied mathematics in order to make progress in his knowledge of the +science, but simply for purely practical everyday work; as long as his +knowledge enabled him to obtain results which he knew from experience +were substantially correct he was content. + + + + + EDITIONS OF EGYPTIAN TEXTS, + TRANSLATIONS, &c. + + +AMELINEAU, E.--Morale Egyptien. Paris, 1892. 8vo. + +BERGMANN, E.--Das Buch vom Durchwandeln der Ewigkeit. Vienna, 1877. + +BIRCH, S.--Egyptian Texts from the Coffin of Amamu. London, 1886. + Egyptian Hieratic Papyrus of Rameses III. London, 1876. + +BREASTED, J.H.--Ancient Records--Egypt. Chicago, 1906. + +BRUGSCH, H.--Sieben Jahre der Hungersnoth. Leipzig, 1891. + Inscriptio Rosettana. Berlin, 1851. + Neue Weltordnung. Berlin, 1881. + Reise nach der grossen Oase. Leipzig, 1878. + Rhind's zwei Bilingue Papyri. Leipzig, 1865. + Shai an Sinsin. Berlin, 1851. + +BUDGE, E.A. WALLIS.--Book of the Dead, Egyptian Texts, + Translation and Vocabulary, 2nd ed. London, 1909. + Papyrus of Ani. London, 1913. + Papyri of Hunefer, Anhai, Netchemet, Kersher, and Nu. London, 1899. + Hieratic Papyri. Texts and translations. London, 1910. + Book of Opening the Mouth, Liturgy of Funerary Offerings, + The Book of Am-Tuat, The Book of Gates. London, 1906-1909. + Legends of the Gods. London, 1912. + Annals of Nubian Kings. London, 1912. + Greenfield Papyrus. 1912. + +DE HORRACK, P.J.--Les Lamentations d'Isis. Paris, 1866. + +ERMAN, A.--Gespraech eines Lebensmueden. Berlin, 1896. + Die Maerchen des Papyrus Westcar. Berlin, 1890. + +GARDINER, A.H.--Egyptian Hieratic Texts, Part I. Leipzig, 1911. + The Admonitions of an Egyptian Sage. Leipzig, 1909. + Die Erzaehlung des Sinuhe. Leipzig, 1904. + Die Klagen des Bauern. Leipzig, 1908. + +GREBAUT, E.--Hymne a Ammon-Ra. Paris, 1874. + +GRIFFITH, F. Ll.--Stories of the High Priests of Memphis. Oxford, 1900. + +GOLENISCHEFF, W.--Die Metternichstele. Leipzig, 1877. + Le Conte du Naufrage. Cairo, 1912. + Les Papyrus Hieratiques. St. Petersburg, 1913. + +JOACHIM, H.--Papyros Ebers. Berlin, 1890. + +LEFEBURE, E.--Le Mythe Osirien. Paris, 1874. + Traduction comparee des Hymnes. Paris, 1868. + +LEGRAIN, G.--Livre des Transformations. Paris, 1890. + +LIEBLEIN, J.--Le livre Egyptien, Que mon nom. Leipzig, 1895. + +MASPERO, G.--Contes Populaires. Paris, 1912. + Une enquete judiciaire. Paris, 1872. + Etudes Egyptiennes. Tomm. I, II. Paris, 1883. + Du Genre Epistolaire. Paris, 1872. + Hymne au Nil. Paris, 1868, and Cairo, 1912. + Inscriptions des Pyramides de Saqqarah. Paris, 1894. + Memoire sur quelques Papyrus. Paris, 1875. + Les Memoires de Sinouhit. Cairo, 1908. + +MOeLLER, G.--Die beiden Totenpapyrus Rhind. Leipzig, 1913. + +MORET, A.--Le Rituel du Culte Divin. Paris, 1902. + +MUeLLER, W.M.--Die Liebespoesie der alten Aegypter. Leipzig, 1899. + +NAVILLE, E.--Das Aegyptische Todtenbuch. Berlin, 1886. + La Litanie du Soleil. Leipzig, 1875. + Papyrus Funeraires de la XXIe dynastie. Paris, 1912. + Textes relatifs an Mythe Horus. Geneva, 1870. + +SCHACK-SCHACKENBURG, H.--Das Buch von den zwei Wegen. Leipzig, 1903. + +SCHAeFER, H.--Die Aethiopische Koeniginschrift. Leipzig, 1901. + Ein Bruchstueck altaegyptischer Annalen. Berlin, 1902. + +SCHIAPARELLI.--Libro dei Funerali. Turin, 1882. + +SPIEGELBERG, W.--Der Sagenkreis des Koenigs Petubastis. Leipzig, 1910. + Das Demotische Totenbuch. Leipzig, 1910. + Der Papyrus Libbey. Strassburg, 1907. + Rechnungen aus der Zeit Setis I. Strassburg, 1896. + +VIREY, PH.--Etudes sur le Papyrus Prisse. Paris, 1887. + +VOGELSANG, F.--Die Klagen des Bauern. Leipzig, 1913. + +WIEDEMANN, A.--Hieratische Texte aus den Museen zu Berlin + und Paris. Leipzig, 1879. + Magie und Zauberei. Leipzig, 1905. + Die Unterhaltung's Litteratur der alten Aegypter. Leipzig, 1902. + + + + + INDEX + +Aa, 159, 165 +Aakheperenra, 103, 144 +Aakheperkara, 142, 145 +Aamu, 108, 128, 161, 163 +Aapep, 48, 68 +Aapepi, 254 +Aataka, 114 +Aat-Beqt, 151 +Aatti, 141, 142 +Abana, 140 +Abhat, 136 +Abtu Fish, 48 +Abu, 73, 83, 86, 87, 128, 130, 132, 165 + --products of, 85 +Abydos, 44, 45, 47, 65, 99, 127, 138, 245, 246, 249 + valley of, 200 +Acacia, 46, 61, 201 + and river, 202 + cut down, 203, 206 +Acacias, the two, 205 +Africanus, 98 +Aged God, 15, 48 +Ahnas al-Madinah, 170 +Aina, 113 +Air-god, 16 + air supply, 43 +Akert, 44, 46, 65, 115, 221 +Akeru, 21 +Akhet, 62, 64, 134, 151, 155 +Aku, 156 +Alasa, 194 +Ale, 19 +Alexander the Great, 71 + --II, 250 +Alexandria, 88 + Library of, 98 +Al-Kab, 140, 143 +Altar stands, 147 +Am, 90 +Amam, 128, 132, 133, 134 +Am-as, 13 +Amasis I, 140, 143 + --the naval officer, 140 ff. +Amasis Pen-Nekheb, 143 ff. +Amen, 60, 67, 70, 93, 103, 104, 105, 111, 117, 146, 147, 185, 187, + 188, 189, 193, 194, 216, 217, 219, 220, 247 + --Father, 119 + --of Siwah, 71 +Amenemhat I, 155, 162 + --II, 155 + --III, 99 +Amen-hetep I, 142, 144 +Ameni Amen-aa, 213 + --Amenemhat, 135 ff +Amen-ka-mutef, 218 +Amen-Ra; 68, 76, 106, 110, 115, 145, 148, 164, 185, 186, 189, 190, + 192, 193, 218, 219, 249, 250 + Hymn to, 214 ff. +Amen-shefit, 147 +Amentamat, 186, 187, 192 +Amentet, 46, 49, 50, 61, 149, 153, 164 +Amenti, 248 +Amenuserhat, 190 +Ames sceptre, 215 +Amhet, 49 +Am-khent, 13 +Ammaau, 134 +Ammon, 67, 71 +Ammuiansha, 157, 161 +Amsu, 151 +Amtes, 128 +Amulets, 41, 43, 246 +Am-urtet, 153 +An, 45, 46, 63, 65 +An instrument, 15 +Anatomy, 252 +Ancestor-god, 70 +Anebuheq, 156 +Ani; 216, 218 + Maxims of, 228 + papyrus of, 44, 45 +Ankh Psemthek, 88 +Ankh-taui, 151, 152 +Ankhu, 238 +Anmutef, 20 +Annals of Thothmes III, 104 +Annana, 207 +Anointing, 13 +Anpu, 15, 69, 196, 197 ff. +Anqet, 85 +Anrekh, 64 +Anrutef, 47, 81 +Ant Fish, 48 +Antchmer, 155 +Antef, 137, 138 +Antes, 46 +Antet Boat, 218 +Anti, 142, 143 +Antiu, 106, 109, 141 +Antti Boat, 222 +Antuf, 242 +Anu (Heliopolis), 15, 20, 24, 36, 37, 43, 45, 48, 61, 214, 217, + 218, 220, 222 +Anubis, 15, 33, 50, 60, 69, 149 +Ape-gods, 49 +Apes, 212 + spirits of dawn, 218 +Apet, 29, 30, 32 +Aphroditopolis, 128, 130 +Apollinopolis, 78 +Apts, 118, 143, 147, 148, 214, 215, 216, 217, 218 +Apuur, 236, 239, 240 +Aqen, 101 +Aqert, 64 +Ara, 132 +Arabia, 93, 215 +Aram Naharayim, 109 +Archers (stars), 21 +Arm rings, 23 +Arniau, 154 +Aroeris, 164 +Arsu, 110 +Arthet, 128, 131, 133 +Artheth, 133 +Asbatau, 112 +Asemt, 142 +Ashtoreth, 78 +Asi, 108 +Asia, 108 +Asiatics, 108, 238 +Asri, 170 +Ass, eater of, 48 +Assa, 4, 134, 135, 224 +Asten, 2 +Astronomy, 1 +Aswan, 83, 131 +Atef Crown, 54, 111, 115, 215 +Atem, 61, 67 +Aten, 61, 62 +Athettaui, 166 +Athi-taui, 117 +Aukehek, 144 +Aukert, 54 +Aunab, 90 +Ausares, 68 +Avaris, 140, 141, 256 + + +Baba, 53 +Badhilu, 185 +Baiufra, 27, 29 +Balance; 23, 54 + heaven weighed in; 47 + keeper of, 50 + --of Truth, 247 +Bandlets, 16, 23 +Baqanau, 112 +Barber, 251 +Barley, 34, 45 +Bata, 196, 197, 204, 205 +Baurtet, 134, 135 +Beautiful Face, 218, 220 +Beer, 203 + drinking of, 229 + --of Hathor, 73 +Bees, 251 +Beetle, sacred, 91 +Befen, 88 +Befent, 89 +Behutet, 82 +Bekhten, Princess of, 92 ff. +Benben Stone, 216, 217 +Beni-hasan, 135 +Bentresht, 93, 95 +Benu bird, 43, 45, 91 +Bequests, 254 +Betti, 56 +Betu incense, 28 +Birds, sacred, 52 +Black Fiends, 68 +Blacks, 128, 129 + character of, 102 + edict against, 101, 102 + hand of, 110 +Blacksmiths, 78, 81, 251 +Blasphemy, 53, 72 +Blood in beer, 73 + of Isis, 56 +Boat, magical, 43 + --of Amen, 191 + --of Amen-Ra, 185, 193 +Boat of Millions of Years, 77, 91, 92 + --of Ra; 123 + two Boats of Ra, 123 + --of Ra-Harmakhis, 78 + --of the Sun, 234, 246 +Book, Am Tuat, 244 + --boxes, 7 + --"May my name," 250 + --of Aapep, 250 + --of Breathings, 40, 59 ff. + --of Gates, 246 + --of knowing how Ra, 68 + --of making splendid, 64 ff. + --of Opening the Mouth, 13, 38 + --of overthrowing Aapepi, 67 ff. + --of Proverbs, 224 + --of Psalms, 241 + --of slaying the Hippopotamus, 78 + --of the Dead; 4, 6, 29, 37 ff. 41 + the Recensions of, 39 ff. + summary of Chapters of, 42 ff. + Graeco-Roman Books, 59 ff. + hieratic, 4 + hieroglyphic, 40 + --of the Two Ways, 244 + --of Traversing Eternity, 40, 61 + --of Wisdom, 224 +Books, 2 + magical, 30 + --of Thoth, 2 + study of, 230 +Bread cakes, 45 +Bronze, 238 +Brugsch, Dr. H., 9 +Builder, 251 +Bull, the ship, 140 + --skin of, 14 +Bulls, sacrifice of, 15 +Burial, 232 +Bushel, 52 +Busiris, 39, 44, 46, 61 +Buto, 92 +Byblos, 186, 187, 195, 238 +Byssus, 191, 243 + + +Cairo, 4, 15, 169 +Cake for journey, 17 +Cakes, 19 +Calf, sucking, 14 +Canopus, 112 +Caravans, 119 +Carnelian, 238 +Cataract, first, 73, 83, 116 +Cedar, oil of, 18 + wood of, 185 +Champollion, J.F., 37, 92 +Charcoal, 6 +Charms, 41 +Chattering, 229 +Cheops, 25, 27 +Children of Horus, 220 +Christianity in Egypt, 39 +Christians, Egyptian, 7, 68 +Circuit of Great Circuit, 109 +City of Amen, 220 + --Eternity, 161 +Cleopatra, 183 +Coffins, inscribed, 4 +Collar, 16 + amulet of, 43 +Coming forth by day, 43 +Company of gods, the great, 218 +Conspiracy, 254 +Copper, 114 + sulphate of, 6 +Coptos, 113, 136 +Copts, 7, 68 +Cord for land measuring, 85 +Cord-master, 22 +Cow-goddess, 73, 74 +Cow, the celestial, 74 +Creation, story of, 67 ff. +Crocodile-god, 175 +Crocodile of W.E.S. and N., 57 + --waxen, 25-7 + seizes a servant, 35, 36 + transformation into, 43 + spells against, 42 +Crocodilopolis, 124 +Crown, the Double, 80 + the Red, 23 + the White, 23, 215, 216 +Crusher of bones, 53 +Cush, 102, 142 +Cymbals, 33 +Cyprus, 108, 194 + + +Dance, 134 +Dancing women, 33 +Darkness, 68 +Daughters of Nile-god, 220 +Day, 17 + right eye of Ra, 220 +Days, lucky and unlucky, 253 +Dead hand, 224, 244 + --the blessed, 244 +Death, 234 + god of, 14, 43, 154 + messenger of, 229 + the second, 43, 44 +Decapitation, 43 +Deceit, 46, 47 +Deeds, good, 230 +Dekans, the Thirty-Six, 46, 62 +Delta, 39, 44, 57, 77, 79, 81, 82, 92, 102, 105, 117, 128, 237, + 245, 254 +Demotic writing, 1 +Der al-Bahari, 146 +Destiny, 220 +Dhir, 185, 186 +Diligence, 227 +Diocletian, 97 +Disk, 165, 200 +Dissection, 252 +Documents, legal, 7 +Dog-god, 15 +Dog-star, 20, 24 +D'Orbiney, 196 +Double, the, 11, 16 +Drafts, 7 +Drunkard, 228, 229 +Dwarf, 91 + dancing, 133 +Dyer,252 + + +Earth-god, 22, 24, 44, 47, 69 +Earth Serpent, 221 + --the wife of Ra, 220 +East, Souls of, 43 +Ebers, Dr. G., 252 +Ebony box, 26 + --paddles, 28 +Ecclesiasticus, 224 +Edfu, 77, 78, 82 +Egypt, invasion of, 116 ff. + wisdom of, 2 +Eight gods, 120 +Eileithyiaspolis, 43, 47, 140 +Elephantine, 83, 102, 128, 130, 132, 165 +Elephants' tusks, 212 +Elysian Fields, 40, 41, 42, 45 +Embalmment, ritual of, 247 +Endowments, 254 +Enemies in Tuat, 42 +Enemy, Serpent, 47 +Envoy, 251 +Erman, Prof. E., 25 +Euphrates, 108 +Eusebius, 98 +Evening Boat, 48 +Evil, god of, 2 +Executioner of Osiris, 43 +Eye of Horus, 14, 15, 17, 18, 19, 24, + the two eyes, 17 + --of Khepera, 70 + --of Ra, 46, 55, 72, 223 + --of Nebertcher, 69 +Eye paint, 13, 212 +Eyes of Ra, 248 + + +Falcon, 21 +Famine, the Seven Years', 83 +Farafrah, 169 +Farmer, 226, 251 +Father Ra, 123 +Fayyum, 121 +Fenkhu, 102, 164 +Ferryman, the celestial, 43 +Festival Songs of Isis and Nephthys, 62 +Festivals, duty of keeping, 228 +Field of Offerings, 24, 60 + --grasshoppers, 54, 60 +Fields of Turquoise, 64 +Fig tree, 241 +Fire, 232, 245 + --House of, 215 + --Island of, 43 + --Lake of, 22 +Flint, box of, 32 +Fog-fiend, 68 +Followers of Horus, 48, 78 +Food celestial, 47 +Foods, 11 +Fountain of the Sun, 123 +Fowler, 252 +Frog-goddess, 33 +Funeral, Chapter of, 42 +Funerary Ritual, 37 + + +Gardiner, Mr. A.H., 240 +Gates of Tuat, 60 +Gazelle, 15 +Gebel Barkal, 116, 119, 125 +Geese, 15, 20 +Gizah, 126 +Glue for papyrus, 6 +Goatskin, 4 +God, 238 + devotion to, 231 + origin of, 42 +Gods, Great Company of, 15 + --Legends of; 71 ff. + of cardinal points, 21 + origin of, 217 + the Eighteen, 20 + the Forty-two, 51 + the Two Great, 24 +God-house, 147, 148 +Gold, 48 + from Sudan; 135 + of valour, 140, 141 +Goose, 89 + a dead, restored, 31 +Gourds, 209 +Grain, an emanation of Ra, 220 +Granite, 85, 131 +Grants of land, 254 +Great Bear, 20 + --Circuit, 108 + --Door, 188, 206 + --Gate, 163 + --God, 50 + --Judgment, 50, 53, 247 + --Green, 109, 113, 123, 217 + --Hall, 60, 218 + --Hawk, 218 + --High Mouth, 111 + --House, 15, 83, 161, 166, 215 + --River, 112 + --Scales, 50 + --Throne, 147 +Greyhounds, 212 +Gum, 6 + + +Hair of Bata's wife, 202 +Hait, 185 +Hall of Keb, 60, 248 + --of Judgment, 50, 247 + --of Maati, 51, 53 + --of Shu, 60 + --of Truth, 55, 60, 248 + --of Tuat, 42 +Hammamat, 113 +Hap-Asar, 149 +Happiness, 232 +Harmakhis, 46, 248 +Harper, Song of, 242 +Harris Papyrus, No. 1, 110 + --No. 500, 241, 242, 254 +Hasau, 112 +Hathaba, 194 +Hathor, 21, 72, 73, 114, 134, 164, 165, 248, 253 + --month of, 253 + --Sekhmet, 72 +Hathors, the Seven, 202 +Hatshepset, 145 +Haughtiness, 226 +Haunebu, 102 +Hawk, golden; 43 + divine, 43 + the Great, 91 +Hawks, 20 +Head, lifting up of, 44 +Headsman of Osiris, 43 +Heart, 50 + amulet of the, 42 + of Bata, 201 + of bull, 15 + Chapters of, 42 + of a man, 230 + restoration of, 44 +Heart-scarabs, 51 +Heat in body, 44 +Heaven, solar, 39 +Heavens, the Two, 23 +Heben, 79 +Hebit, 248 +Hebrews, 241 +Heh, 101 +Height, 19 +Heliopolis, 15, 24, 32, 36, 39, 43, 46, 48, 52, 61, 70, 72, 123, + 220, 222, 235, 245, 248 +Heliopolitans, 67 +Hememet, 219 +Hensu, 47, 53, 73, 117, 121, 170, 171, 175 +Henu Boat, 46 +Hep, 85, 86, 176 +Heqet, 33, 34 +Herakleopolis, 47, 73, 81, 117, 121, 170, 171, 175 +Herankh, 149, 150, 151 +Herfhaf, 54 +Her-Heru, 186, 190, 193 +Herit, 156 +Herkemmaat, 56 +Herkhuf, autobiography of, 131 ff. +Hermonthis, 123 +Hermopolis, 39, 43, 50, 53, 60, 84, 117, 119 + Parva, 85 +Hermopolitans, 67 +Heron, 43 +Hert, 19 +Herua, 207 +Heru-Behutet, Legend of, 78 ff. +Heru-uatu, 166 +Heruemheb, 254 +Heru-Hekenu, 77 +Herukhentisemti, 114 +Heru-Khuti, 45, 46, 111, 220 +Herushefit, 178 +Herutataf, 29, 30, 31, 33, 50, 242 +Heru-ur, 164 +Het Benben, 123 + --Benu, 117-19 +Hetkaptah, 45, 112, 149, 220 +Het-neter-Sebek, 117 +Het Nub, 130, 131, 146 +Hetra, 247 +Het Sekhmet, 34 + --Suten, 117 +Het Uart, 140 +Hieratic writing, 1 +Hieroglyphic writing, 1 +Hieroglyphs, 220 +Hippopotami, 78 +Holy Land, 45 + --of Holies, 146 +Honey, 159 +Horizon, 30 +Horus, 13, 14, 15, 17, 18, 19, 20, 21, 33, 44, 48, 53, 56, 65, 69, + 77, 80, 85, 88, 91, 110, 111, 137, 149, 151, 162, 164, 165, + 218, 220, 254, + birth of, 90 + children of, 221 + --of Behutet, Legend of, 77 ff. + --of the East, 164, 218 + --stung and restored to life, 90, 92 +Horus-Set, 14 +Horus the Slayer, 104 +House, building of, 43 + --of Amen, 113 + --of Benben, 216 + --of Books, 98 + --of Fire, 215 + --of Ka of Seker, 149 + --of Life, 84 + --of Seneferu, 100 + --of Shent, 154 +Humility, 227 +Hunefer, Papyrus of, 45 +Hyksos, 254 +Hymn, funerary, 47 + in praise of learning, 250 + --to Nut, 18 + to Ra, 18 +Hymns to gods, 12, 214-21 + + +Ibis-god, 84 +Illahun, 121 +Imhetep, 84, 129, 242 +Immortality, 38 +Imouthis, 84 +Incantations, 41 +Incarnation, 11, 13, 249 +Incense, 13, 218 +Ink, 6 + red and black, 4 +Ink-pots, 7 +Iron, 15 + spear and chain, 78 +Isis, 33, 34, 43, 46, 65, 69, 75, 80, 81, 85, 88, 89, 91, 92, 97, + 109, 149 + --and Ra, Legend of, 74 ff. +Isis, blood of, 56 + --speech of, 63 + --wanderings of, 87 ff. +Island of Elephantine, 83 + --of Fire, 43 + --of Osiris, 54 +Islands of the Blest, 244 + --Mediterranean, 164 +Israel, 224, 240 +It, 151 + + +Jackal-God, 15 +Joppa, capture of, 254 +Joseph, 83 +Judge of the dead, 2 +Judges, the Forty-two, 42, 52 ff. +Judgment Hall of Osiris, 42 + --the Great, 2 + + +KA, 11, 16 + of Osiris, 45 +Kaau, 128 +Kadesh, 104 +Kaheni, 123 +Kamur, 157 +Kamutef, 76, 214 +Karnak, 118, 147, 148, 214, 215 +Kash, 102, 103, 114, 135, 142, 144, 207 +Keb, 13, 16, 18, 19, 21, 22, 24, 33, 44, 60, 62, 72, 74, 85, 111, + 151, 220 +Keeper of the Balance, 50 +Kefti, 108 +Kenset, 146 +Kepuna, 186, 238 +Kerkut, 20 +Kersher, 59 +Ketu, 108 +Khaemennefer, 140 +Khaemuast, 192 +Khafra, 25, 36 +Khahap, 151, 154 +Khakaura, 101 +Khakhepersenb, 235, 236 +Khakhut, 146 +Khanefer Merenra, 130, 131 +Khanes, 170 +Khartum, 102 +Kharu, 185 +Khemenu, 22, 92, 95 +Khensu-nefer-hetep, Legend of, 92 ff. +Khensu-paari-sekherenuast, 95 ff. +Khenthennefer, 141, 142 +Khentiaaush, 164 +Khent Keshu, 164 +Khenti Amentiu, 65 +Khepera, 47, 55, 68, 69, 70, 76, 121, 215 +Kheperkara, 135, 162 +Khepra-Set, 111 +Kheprer, 19 +Kheraha, 46, 53, 218 +Kher-Heb priest, 13, 25, 27, 63, 84, 131, 132, 151 +Khert Nefer, 132, 148 +Khet, 142 +Khnemetast, 155 +Khnemet-heru, 142 +Khnemu; 33, 34, 39, 43, 50, 60, 137, 151, 201, 202, 222, 238 + Legend of, 83 ff. +Khuenanpu, story of, 169 ff. +Khufu, 25, 27, 29, 30, 35, 36, 50, 242 +Khuna, 133 +Khut serpent, 108 +Khuti, 218 +Kina, 104 +King an incarnation of God, 11 +Kingdom of Osiris, 42, 45 +Kummah, 101 +Kutut, 112 + + +Labu, 112 +Ladder, 21 +Lady of Plague, 175 + --of the Stars, 167 +Lake of Fire, 22 + --of Kamur, 157 + --of Neserser, 220 + --of the North, 79 + --of Seneferu, 156 + --of Truth, 54 +Lamentations; 238 + of Isis and Nephthys, 62 +Land of the Blacks, 100 + --of everlasting Life, 41 + --of Oxen, 169 + --of Souls, 247 + --of Spirits, 134 + --of the God, 108, 113, 125 +Lapis-lazuli, 50, 64, 218, 238 + powdered, 6 +Lasmersekni, 117 +Laughter, 238 +Law, the, 254 +Law-goddess, 47 +Lepsius, Dr. R., 28, 37 +Letopolis, 91, 151 +Letopolites, 32 +Letters, business, 7 +Leyden, 237, 242 +Learning, value of, 250 +Lebanon, 189, 190, 191 +Library, 8 + of Heliopolis, 154 +Libyans, 109, 112, 156 +Lies, 40 +Life, everlasting, 44, 55 + --fluid of, 16 +Light-god, 43, 46 +Light-soul, 74 +Lightning, 250 +Lime, white, 6 +Limestone, slabs of, for writing upon, 7 +Lion, 32 +Lists, 7 +Litany, 45 + of Osiris, 42 +Liturgy of Funerary Offerings, 16, 17, 38 + --of Opening the Mouth, 13 +Lord of Silence, 171 + --of Truth, 183 + --of Winds, 54 +Lotus, 43 +Louvre, 247 +Love Songs, 241 +Luck, 220 +Luxor, 118, 148, 215, 252 + temple of, 93 + + +Maat, 44, 47, 48 +Maatet, 88, 89 +Maati, the Two, 51 +Maatka, 126 +Maatkara, 144, 145, 146 +Magic, 26, 252, 253 +Magical papyri, 252 +Magicians, stories of, 25 ff. +Maka, 164 +Makamaru, 186 +Maker of Truth, 218 +Malachite, 27 +Mandrakes, 73 +Manetho, 98 +Mankind, destruction of, 71 +Manu, Land of, 47, 48 +Mariette, A., 10 +Mashuashau, 112 +Maspero, Prof. G., 10 +Matcha, 128, 131 +Matchau, 214 +Matet, 123 +Mathematics, 254 +Maxims of Ani, 228 +Medicine, 252 +Mediterranean, 79, 83, 109 +Megiddo, Conquest of, 103 +Mehen, 215, 218 +Mehetch, 135, 136 +Mehturit, 76 +Mekes, 215 +Mekher, 133 +Melons, 209 +Memory, 42 +Memphis, 25, 45, 84, 112, 121, 122, 127, 133, 149, 151, 152, 153, + 220, 224, 225, 245 + capture of, 122 + cakes of, 62 +Men, creation of, 74, 217 +Menats, 167 +Menes, 38 +Menkabuta, 185 +Menkaura, 4, 36, 38, 50, 126 +Menkheperra, 144, 145 +Menth, 123 +Menthu, 104, 161, 164, 165 +Mentiu, 141 +Menu, 151, 164 +Menu-Amen, 215 +Menus, 164 +Mera, 86 +Meremaptu, 207 +Merenra, 9, 130, 131, 132 +Mernat, 170 +Mer-Tem, 117 +Mertet-Ament, 79 +Meru, 170, 171, 172, 173, 174, 178, 184 +Mesentiu, 13 +Meskha, 23 + instrument, 15 +Meskhenet, 33, 34 +Mesopotamia, 6, 92, 106, 144 +Messiah, 237 +Mest, 123 +Mestet, 88, 89 +Mestetef, 88, 89 +Mesu Betshet, 48 +Metal workers, 251 +Meter, 83, 84 ff. +Methen, 109 +Metternich Stele, 88 +Mist, 68 +Mitani, 109 +Monkeys, 212 +Monsters, 246 +Moon, creation of, 69 +Moon-god, 48 +Moral character, 231 + --rectitude, 246 +Morning Boat, 47, 48 + --Star, 24 +Mother, duty to, 230 +Mouth, Opening the, 11, 13, 42 +Muhammad Ali, 88 +Muller, 7 +Mummification, 247 +Mummy, 55 + chamber, 40, 42 +Murder, 52 +Mycerinus, 38 +Myrrh, 168, 211, 218 + + +Nak serpent, 215 +Name, a word of power, 69 + --of Ra, 75 +Napata, 119, 125 +Natron, 14, 218 + incense of, 38 +Nau, 57 +Nebertcher, 44, 49, 53, 68, 69, 70, 121, 162, 167 +Nebka, 25, 26, 27 +Nebkaura, 173, 184 +Nebpehtira, 140, 144 +Nebt Amehet, 164 + --Ankh, 218 + --hetepet, 248 +Nebun, 88 +Necklaces, 147 +Nectanebus I, 88, 246 +Neferbaiu, 164 +Neferefra, 127 +Nefer-hetep, 242 +Neferit, 155 +Neferkara, 134 +Nefert, 169 +Nefert-ari-kara, 127 +Neferu Ra, 93-144 +Nefrus, 117 +Negative Confession, 61 +Nehai, 248 +Neharina, 143, 144 +Nehern, 92, 106 +Neith, 124 +Neka, 220 +Nekau, 156, 222 +Nekheb, 127, 131, 140 +Nekhebet, 60, 79, 82, 162, 248 +Nekhen, 43, 47, 127, 128, 131 +Nekhtnebtepnefer, 139 +Nemart, 117, 119, 120 +Nemes, 215 +Nephthys, 33, 34, 69, 85, 90, 91, 109, 149 + speech of, 63 +Neserser, 220 +Neshem Boat, 60 +Nessubanebtet, 185, 186, 188, 191 +Net to snare souls, 43 +Netchemtchemankh, 85 +Night, 17 + left eye of Ra, 220 +Nile, 47, 65, 76, 82, 84, 85, 112, 122, 123, 165, 216, 220, 221, 237 + the celestial, 23 + floods of, 136, 137 + god of, 86, 176, 220 + heights of, 100 + springs of, 83 + water of, 5 +Nine Bows, 106 + --Gods, 111, 214 +Nomes, 238 + the Forty-two, 51 +North Island, 129 +Nose, 53 +Nu, 24, 68, 69, 72, 86, 220 +Nubia, 77, 78, 82, 83, 97, 102, 103, 106, 114, 116, 125, 135, 142, + 144, 145, 146, 208 +Nubians, 119, 155, 214, 215, 218 +Nubt, 167 +Nubti, 123, 220 +Numbers, invention of, 1 +Nut, 16, 18, 20, 33, 44, 46, 47, 69, 72, 74, 85, 164 + as a cow, 73 + + +Oasis of Farafrah, 169 + --of Siwah, 71 +Obedience, 227 +Obelisks, 147 +Ochre, 6 +Offerings, efficacy of, 38, 247 + to God, 230 +Oils, 18 +Ombos, 123 +On (_see_ Anu), 15, 217 +One, 217 +Onions, 17 +Opening of the Mouth, 152 +Opportunity, 228 +Orion, 23 +Osiris, 14, 15, 21, 22, 24, 33, 39, 40, 41, 42, 43, 45, 46, 50, 54, + 55, 56, 57, 59, 60, 61, 62, 64, 67, 69, 85, 111, 151, 153, + 163, 171, 244, 246 + accused by Set, 2 + death and resurrection of, 12 + Hymn to, 42, 44, 45, 221 + Island of, 54 + Khenti Amenti, 61, 127 + Litany to, 42 + murder of, 87 + mummy of, 91 + tomb of, 81 + Un-Nefer, 44 +Other World, 10, 11, 16, 17, 42, 45, 216, 219, 244 + guides to, 224 +Oxyrrhynchus, 119 + + +Paints, 6 +Palermo Stone, 99 +Palestine, 254 +Palette, 2, 6 +Panopolis, 151 +Panther skins, 212 +Paper, Egyptian, 4 +Papyrus, 4, 191 + how made into paper, 5 + swamps, 88 +Parchment, 4, 7 +Pasherenptah, 152 +Pa-Sui, 88 +Pat beings, 206, 218 +Patchetku, 140 +Pautti, 57, 68, 222, 223 +Pectoral amulet, 147 +Pellegrini, 100 +Pe, 43 +Pen, quill, or steel, 7 +Pen-Amen, 191, 192 +Pepi I, 9, 18, 19, 24, 127 + --II, 9, 133 +Perfefa, 170 +Perfumer, 243 +Per-Metchet, 117-19 +Pernebtepahet, 117 +Per-pek, 119 +Per-Rehu, 79 +Persea Tree, 54 +Per Sekhem Kheper Ra, 117 +Perseverance, 230 +Pert, 32, 80, 101, 153 +Pesh-Kef, 13 +Pet, 19 +Pe-Tep, 43, 92 +Peta-Bast, 152, 153 +Petamennebtnesttaui, 124 +Peten, 157 +Petet, 88, 89 +Pharaoh, 93, 127, 189, 202 +Pharaohs, 71 +Pharmuthi, 253 +Philae, 102 +Phoenicia, 108 +Phoenix, 45 +Piankhi invades Egypt, 116 ff. +Picture writing, 1 +Pillow amulet, 43 +Planets, 62 +Pleasure, 243 +Ploughing, 197 +Poetical compositions, 241 +Polisher, 6 +Pomegranate, 241 +Pool of the South, 54 +Potsherds, 7 +Power of Powers, 23 +Prayers, 41 + for the dead, 12 +Priests, funerary, 9 +Prisse d'Avennes, 92 +Prophets, Hebrew, 200 +Ptah, 25, 43, 60, 67, 70, 84, 111, 121, 151, 152, 153, 214, 219, + 220, 248 +Ptah-hetep, 225, 228 + Precepts of, 224 +Ptah-Seker-Osiris, 40 +Ptah-Seker-Tem, 45 +Ptah-Shepses, 126 +Ptolemais, 151 +Ptolemy II, 98 + --Philopator, 149 +Puarma, 117, 224 +Pumpkins, 209 +Punt, 113, 134, 135, 147, 164, 211, 214, 215 +Purastau, 112 +Pygmy, 133, 134 +Pylons of Tuat, 42 +Pyramid, the Great, 242 + --Texts, 9, 38 +Pyramids, 36, 238 + futility of, 232 + + +Qaiqashau, 112 +Qakabu, 207 +Qanefer, 155 +Qarabana, 112 +Qebti, 136 +Qebtit, 113 +Qehequ, 112, 114 +Qerti, 53, 85 +Qetem, 157, 162 +Qetma, 164 +Qett, 113 + + +Ra, 18, 20, 21, 24, 32, 34, 36, 39, 43, 47, 48, 54, 55, 58, 60, 61, 62, + 64, 67, 69, 71, 73, 74, 75, 77, 78, 80, 84, 85, 89, 91, 92, 103, + 111, 115, 116, 123, 146, 149, 162, 164, 165, 167, 176, 199, 214, + 215, 216, 218, 219, 222, 234, 236, 253 + titles of, 75 +Ra and Isis, Legend of, 74 + --three sons of, 33-6 + --Will of, 253 +Raau, 127 +Ra Harmakhis, 77, 199, 200, 201, 202, 222 +Rain clouds, 68 +Ra-Khepera, 221 +Ram, 91 +Ram-god, 152 +Rameses II, 92, 96, 99 + --III, 254 + summary of reign of, 110 ff. + --IV, 115, 116 + --IX, 192 +Raqet, 149, 153 +Raqetit, 149 +Rastau, 43, 49, 53, 54, 153 +Rauser, 33, 34, 35 +Reant, 140 +Re-birth, 14 +Receipts, 7 +Recensions of Book of the Dead, 39 +Red Country, 138 + --Fiends, 68 + --Mountain, 156 + --Sea, 113, 208 + --water, 51 +Reed for writing, 2, 7, 6 +Register, 85 + of heaven, 2 +Reincarnation, 70 +Rekhit, 216 +Rekhti, 137 +Rennet, 86 +Rensi, 170-84 +Respect for elders, 229 +Resurrection, 59, 62, 88 +Retenu, 108 +Rethenu, 143 +Rhind Papyrus, 253, 254 +Ritual of Divine Cult, 248, 249 + --of Embalmment, 247 +River and Acacia, 202 +Robbery of temples, 51 +Romances, 254 +Rubric, 56 +Rut-tetet, 32-6 + + +Sa, 216 +Sacrifices, 247 +Saah, 23 +Saara, 112 +Sahal, 83 +Sahu, 14 +Sahura, 126 +Sais, 122, 124, 245 +Sakhabu, 32 +Sakkarah, 4, 9, 10, 245 +Salt Papyrus, 253 +Salvation, 59 +Sameref, 13 +Sanctuary of God, 229 +Sandals, town of, 88 +Sanehat, travels of, 155 ff. +Sapti, 32 +Sarabit al-Khadim, 208 +Satet, 141 +Satiu, 156, 157 +Scarab, the heart, 50 +Scents, 11 +Sceptre; 14 + amulet of, 43 +School, 231 + schools, 7 +Scorpions, the Seven, 88 +Scribe, 2, 230, 257 +Scriptures, 7 +Seal, clay, 7 +Seasons, 1 +Sea of Truth, 172 +Seba, a devil, 48, 63, 215, 223 +Sebek, 164 +Sebur, 15 +Sehetepabra, 155, 157 +Seker, 43, 44, 46, 49, 221 + --Boat, 46 + --Osiris, 149 +Sekhem, 91, 151 +Sekhet Aaru, 41, 45, 74 + --Hemat, 169, 170, 184 + --Hetep, 41, 74 +Sekhmet, 157, 175, 248 +Sektet, 123 + --Boat, 218 +Sekti, 73 +Sem, 13 +Seman, 14 +Semnah, 101 +Semsuu, 164 +Semt Ament, 44 +Semti, 38 +Seneferu, 27, 28, 29, 100, 156 +Senmut, 208 +Senut, 151 +Sep, 13 +Sept, 57, 85 +Septet, 20 +Seqenenra, 140, 254 +Serapis, 149 +Serpent 30 cubits long, 209 +Serpents, spells against, 43 +Serqet, 57, 91, 220 +Set, 13, 15, 18, 20, 21, 33, 48, 65, 68, 69, 79, 80, 81, 87, 88, 90, + 92, 218, 220 + --vilifies Osiris, 2 +Setcher, 128 +Setem, 63 +Seti I, 71, 99, 246, 247, 249 +Set-nekht, 111 +Setu, 133 +Shadow, 192 +Shaiqaemanu, 123 +Shaiu, 112 +Sharhana, 141 +Shartanau, 110, 112, 114 +Shasu, 112, 144 +Sheepskin, 4 +Shekh of caravans, 131 +Shemmu, 76, 151, 152 +Shemit, 50 +Shent, 154 +Shepherd of Israel, 240 +Shepseskaf, 126 +Shert, 129 +Shesmu, 22 +Ship, 208 + wreck of, 208 +Shipwrecked traveller, story of, 207 ff. +Shoemaker, 252 +Shu, 16, 60, 61, 69, 72, 74, 85, 86, 220 + --Hymn to, 222 +Sidon, 189 +Silence, 227, 231 +Silver-gold, 146 +Sinai, 102, 114, 145, 208 +Sistra, 33, 167 +Siwah, 71 +Six Great Houses, 127 +Skin for writing, 4, 7 +Sky-goddess, 18, 20, 44, 47, 69 +Slaughter, 43 +Smait fiends, 81 +Smamiu, 65 +Smaur, 24 +Smen, 21, 248 +Smen Heru, 151 +Smendes, 185 +Smer, 13 +Snakes, 43 +Soane Museum, 247 +Solomon, 224 +Somaliland, 93, 215 +Song of Solomon, 241 + --the Harper, 242 +Sothis, 20, 24, 85 +Soul, 46 + of God, 43 + of Ra, 45 + of Shu, 61 + rejoining body, 43 + talk with, 231 +Souls of Anu, 20, 43 + of East, 43 + of Khemenu, 43 + of Nekhen, 43 + of Pe, 43 + of West, 43 +Spells, 12, 41, 250 + against crocodiles, 57 + engraved, 43 +Spirit-soul, 18, 44 +Spirit-souls, 22 + the Four, 21 +Spirits, evil, 246 + of heaven, 61 + --of offerings, 11 +Stanley, Sir H.M., 25 +Star-gods, 21, 46 +Stars, 62 + imperishable, 24 +Sti, 141 +Stinking Face, 53, 80 +Stone for writing upon, 4 +Stonemason, 251 +Stone of Abu, 85 + of Truth, 60 +Stone-splitter, 25 +Storm, 208 +Storm-god, 189 +Stumbling in Tuat, 43 +Sudan, 4, 100, 133, 145, 165, 207, 215 +Sin, 49 +Sui, 56 +Sun-god, 15, 18, 19, 39, 57, 68, 70, 199, 200, 245, 250 + Hymn to, 42, 220 +Sutekh, 189 +Suten ta hetep, 149 +Swallow, 43 +Sycamore, 89, 241 +Syene, 165 +Symbols, writing, 1 +Syria, 102, 108, 114, 125, 129, 143, 185, 192, 238 + + +Table of Offerings, 18 +Taboo, 51, 56, 57 +Tafnekht, 117, 119, 121, 123, 124 +Taha, 88 +Taherstanef, 44 +Tait, 113 +Taiutchait, 117 +Tale of Two Brothers, 196 ff. +Talismans, 147 +Talk, subjects of, 230 +Tamera, 53, 110, 111, 112, 164, 167 +Tambourines, 64 + women, 152 +Tanauna, 112 +Tanis, 81, 185 +Tashenatit, 59 +Taskmasters, 50 +Taste, 220 +Ta-sti, 77, 106, 109 +Ta-tchesert, 47, 48, 64 +Ta-tehen, 119 +Ta-Tenn, 115 +Tatu (Busiris), 44, 45, 46, 61 +Tatunen, 47 +Tax gatherers, 7 +Tchah, 108, 144 +Tchakar-Bal, 186, 193 +Tchakaru, 185, 194 +Tchal, 81 +Tchan, 185 +Tchar, 81 +Tchatchamankh, 27, 28, 29, 34, 36 +Tchatchau, 50, 164 +Tcheser, 242 + and famine, 183 +Tcheserkara, 142, 144 +Tcheser tcheseru, 146 +Tcheser-tep, 22 +Tefen, 88, 89 +Tefnut, 18, 69, 72, 89, 220, 222 +Tehnah, 119 +Tehuti (god), 1 + --autobiography of, 145 ff. + --em heb, 93 + --Nekht, 170-4 +Tem, Temu, 19, 22, 39, 56, 57, 60, 67, 76, 77, 91, 111, 116, 121, + 123, 164, 215, 218, 221, 223 +Temple of Aged One, 48 + --of Millions of Years, 146 +Temple of the Soul, 47 +Temu-Heru-Khuti, 217 +Temu Khepera, 218 +Tenen, 154 +Tep, 253 +Terres, 133 +Tet amulet of Isis, 43, 56 + --pillar, 43, 151 +Teta, 9, 127 + --the magician, 29, 30, 31, 32, 33, 36 +Tetaan, 142 +Tet-Seneferu, 29, 30 +Thaiemhetep, 149 ff. +Thakra, 112 +Thebans, 67 +Thebes, 68, 79, 92, 93, 104, 109, + 118, 119, 161, 165, 194, 219, + 220, 241, 242, 245, 249 +Thehenu, 109, 156; + oil of, 18 +Thekansh, 117 +Themeh, 128, 133, 157 +Themehu, 156 +Thenn, 165 +Thennu, 159, 160, 162 +Thent Amen, 185, 188, 191 + --Mut, 194 +Thenttaamu, 141 +Thes, 138 +Thest, 129 +Thetet, 88, 89 +Thetha, Autobiography of, 137 ff. +Thieves, prosecution of, 254 +This, 138 +Thoth, 1-4, 13, 29, 30, 32, 37, 43, + 45, 47, 48, 50, 55, 56, 60, 61, 67, + 78, 82, 84, 87, 88, 91, 92, 120, + 151, 176, 207, 218, 220, 222, 248 + city of, 39 +Thothmes I, 103, 144, 145 + --II, 102, 103, 144 + --III, 99, 103, 106, 144, 145, 154 +Throne, crystal, 24 +Thunders, 250 +Thunderstorm, 18 +Tomb, 42, 242 +Tongue, 230 +Transformations, 43 +Transmutation of offerings, 17, 49 +Tree of Life, 220 +Triad, 69 +Truth, 47, 48, 66, 218, 221, 236, 249 +Truth, goddess of, 61 + --Hall of, 60 + --Lake of, 54 + --Stone of, 60 +Tuat, 11, 41, 43, 60, 61, 115, 219, 244, 245, 247 + chamber, 17, 123, 151 + described, 40, 56 +Tuataua ships, 100 +Tuauf, Precepts of, 250 +Tuf, 20 +Turin Papyri, 37, 99 +Turquoise, 238 +Two Brothers, the, 109, 196 + --ears of king, 151 + --eyes of king, 151 + --Lands, 115 + --Men, 218 + --Sisters, 109 + --Treasuries, 148 +Tyre, 186 + + +Uahankh, 137, 138, 139 +Uarkathar, 189 +Uart, 129 +Uartha, 186 +Uasheshu, 112 +Uatchet, 60, 79, 82, 162 +Uatch-merti, 57 +Uatchti, 215 +Uauat, 128, 131, 208 +Uauatet, 77, 82, 84 +Ubaaner, 25, 26, 27, 36 +Uhat, 133 +Un, 119 +Una, Autobiography of, 127 ff. +Unas, 9, 18, 20, 21, 22 +Understanding, 220 +Unguents, the Seven, 13, 243 +Un-Nefer, 44, 45, 46, 51, 63, 65, 67 +Unti, 40 +Unuamen, Travels of, 185 ff. +Upuatu, 21 +Ur-kherp-hem, 152, 153 +Urmau, 32 +Urrit, 164 +Urrt Crown, 15, 46, 215, 216 +Userhat, 185 +Userkaf, 36, 126 +Userenra, 127 +Usert, 89 +Usertsen I, 135, 155 + --III, 99, 101, 152 +Uthentiu, 109 + + +Valley of Acacia, 200, 201, 203 +Vegetation, 70 +Venus, 24 +Vignettes of Book of the Dead, 39 +Vital power, 11 +Vulture amulet, 43 + + +Wadi an-Natrun, 169 +Wadi Halfah, 101 + --Magharah, 208 +Washerman, 252 +Water, boiling, 43 + celestial, 216 + holy, 60, 66 + offering, 229 + supply, 43 + fowl, 19 +Wax figures, 68 +Weighing of words, 22 +West, souls of, 43 +Westcar Papyrus, 25 +Wheat, 45 +Whip, 215 +Whirlwind, 250 +White Wall, 121, 151, 153 +Wife, burning of a, 27 + duties to, 227 +Wine, 17 +Winged Disk, 77 +Wisdom, 227 +Wolf-god, 57 +Woman, the strange, 228 +Wood for writing upon, 4 +Words, ill-natured, 230 + of power, 41, 42, 75, 246 +Work, importance of, 227 + to avoid, 42 +Worms in tomb, 43 +Writing, boards for, 7 + exercises in, 7 + three kinds of, 1 ff. + sacred, 1 + materials, 4 + + +Zoan, 81, 185 + + + + + Printed by BALLANTYNE, HANSON & Co. + at Paul's Work, Edinburgh + + + + + +End of the Project Gutenberg EBook of The Literature of the Ancient Egyptians +by E. 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