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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 05:29:37 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-15 05:29:37 -0700 |
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height:236.6pt;} + --> +</style> + </head> + <body> +<pre xml:space="preserve"> + +The Project Gutenberg EBook of Egyptian Tales, Second Series, XVIIIth To +XIXth Dynasty, by W. M. Flinders Petrie + +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: Egyptian Tales, Second Series, XVIIIth To XIXth Dynasty + Translated From The Papyri, Second Edition + +Author: W. M. Flinders Petrie + +Editor: W. M. Flinders Petrie + +Illustrator: Tristram Ellis + +Release Date: February, 2005 [EBook #7413] +Last Updated: August 27, 2012 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN TALES, SECOND *** + + + + +Produced by Eric Eldred and David Widger + + + + + +</pre> + <p> + <img src="images/p1-1.jpg" alt="p1-1.jpg" class="c1" /> + </p> + <p class="paragraph"> + <span class="font14">THE QUEEN'S TRIAL <i>(p.</i> <b>65)</b></span><br /> + </p> + <hr /> + <p class="paragraph"> + <br /> + </p> + <p class="paragraph"> + <br /> + </p> + <h1> + EGYPTIAN TALES + </h1> + <p> + <br /> + </p> + <h2> + TRANSLATED FROM THE PAPYRI + </h2> + <p> + <br /> + </p> + <h3> + SECOND SERIES, XVIIIth TO XIXth DYNASTY + </h3> + <p> + <br /> <br /> + </p> + <h3> + EDITED BY W. M. FLINDERS PETRIE, HON. D.C.L., LL.D. + </h3> + <h4> + EDWARDS PROFESSOR OF EGYPTOLOGY, UNIVERSITY COLLEGE, LONDON + </h4> + <p> + <br /> <br /> + </p> + <h3> + ILLUSTRATED BY TRISTRAM ELLIS + </h3> + <p> + <br /> <br /> + </p> + <h4> + SECOND EDITION<br /> + </h4> + <hr /> + <h4> + <i>First Published . . . September 1895 Second Edition . . . February 1913</i> + </h4> + <p> + <br /> + </p> + <hr /> + <p> + <br /> + </p> + <blockquote> + <p> + PG Editor's Note: This early contribution to Project Gutenberg has been + reproofed with many corrections of spelling, scannos and punctuation. + The html file has received many hours of work to make the illustrations + visible and the file conform to WCA standards. A great deal more work is + needed to bring this file to prsent day PG standards. I have hopes + another volunteer will find a print copy of this work which can be + scanned and digitized to produce a file to replace this, as yet, + unsatisfactory edition. DW + </p> + </blockquote> + <p> + <br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font22">PREFACE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">AS the scope of the first series of these Tales + seems to have been somewhat overlooked, a few words of introduction may + not be out of place before this second volume.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">It seems that any simple form of fiction is + supposed to be a "fairy tale:" which implies that it has to do with an + impossible world of imaginary beings. Now the Egyptian Tales are exactly + the opposite of this, they relate the doings and the thoughts of men and + women who are human—sometimes "very human," as Mr. Balfour said. + Whatever there is of supernatural elements is a very part of the beliefs + and motives of the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font0"><b>VI</b></span><br /> + </p> + <h2> + PREFACE + </h2> + <p class="paragraph"> + <span class="font18 c5">people whose lives are here pictured. But most of + what is here might happen in some corner of our own country to-day, where + ancient beliefs may have a home. So far, then, from being fairy tales + there is not a single being that could be termed a fairy in the whole of + them.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Another notion that seems to be about is that the + only possible object of reading any form of fiction is for pure amusement, + to fill an idle hour and be forgotten and if these tales are not as + amusing as some jester of to-day, then the idler says, Away with them as a + failure! For such a person, who only looks to have the tedium of a vacuous + mind relieved, these tales are not in the least intended. But the real and + genuine charm of all fiction is that of enabling the reader to place + himself in the mental position of, another, to see with the eyes, to feel + with the thoughts, to reason with the mind, of a wholly different being. + All the greatest work has this charm. It may be to place the reader</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font17">PREFACE vii</span><br /> + </p> + <p class="paragraph"> + <span class="font17 c5">in new mental positions, or in a different level + of the society that he already knows, either higher or lower; or it may be + to make alive to him a society of a different land or age. Whether he read + "Treasure Island" or "Plain Tales from the Hills," "The Scarlet Letter," + "Old Mortality," or "Hypatia," it is the transplanting of the reader into + a new life, the doubling of his mental experience, that is the very power + of fiction. The same interest attaches to these tales. In place of + regarding Egyptians only as the builders of pyramids and the makers of + mummies, we here see the men and women as they lived, their passions, + their foibles, their beliefs, and their follies. The old refugee Sanehat + craving to be buried with his ancestors in the blessed land, the + enterprise and success of the Doomed Prince, the sweetness of Bata, the + misfortunes of Ahura, these all live before us, and we can for a brief + half hour share the feelings and see with the eyes of those who ruled the + world when it was young. This is the real</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font17">via</span><br /> + </p> + <p class="paragraph"> + <span class="font17">PREFACE</span><br /> + </p> + <p class="paragraph"> + <span class="font17 c5">value of these tales, and the power which still + belongs to the oldest literature in the world.</span><br /> + </p> + <p class="paragraph"> + <span class="font13 c6">Erratum in First Edition, 1st Series. Page 31, + line 6 from below, <i>for</i> no It <i>read</i> not I.</span><br /> + </p> + <hr /> + <h2> + CONTENTS + </h2> + <p class="paragraph"> + <span class="font8"><b>PAGE</b></span><br /> + </p> + <p class="paragraph"> + <span class="font17 c7">THE TAKING OF JOPPA . . . 1</span><br /> + </p> + <p class="paragraph"> + <span class="font17 c7">REMARKS .... 7</span> + </p> + <p> + THE DOOMED PRINCE . . 13<br /> + </p> + <p class="paragraph"> + <span class="font17 c7">REMARKS . . . .28</span> + </p> + <p> + ANPU AND BATA . . . 36<br /> + </p> + <p class="paragraph"> + <span class="font17 c7">REMARKS . . . -65</span> + </p> + <p> + SETNA AND THE MAGIC BOOK . . 87<br /> + </p> + <p class="paragraph"> + <span class="font17 c7">REMARKS . . . .119</span> + </p> + <p> + INDEX ..... 143<br /> + </p> + <hr /> + <h2> + LIST OF ILLUSTRATIONS + </h2> + <p class="paragraph"> + <span class="font7"><b>PAGE</b></span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE QUEEN'S TRIAL . . . <i>Frontispiece</i></span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">SMITING THE FOE . . . . 4</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE TWO HUNDRED SACKS . . -5</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE PRINCE'S HOUSE . . . 14</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">GOING INTO THE DESERT . . 16</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE CLIMBING SUITORS . . 17</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">REACHING THE WINDOW . . .21</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">LOVE'S RESCUE . . . . 23</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE BOWL OF MILK . . . .26</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c8">THE RETURN AT EVEN . . '37</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">GOING TO THE FIELDS . . 39</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c8">WAITING FOR CORN . . . .40</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE DARK RETURN . . . -43</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE AMBUSH. . . . 44</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c8">THE CANAL OF RA . . . 47</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font9"><b>XII</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18">LIST OF ILLUSTRATIONS</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">THE HOUSE IN THE VALLEY . . . 50</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c9">THE PROPHECY . . . -51</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c9">THE RAVISHING SEA . . . -53</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">THE CHIEF FULLER OF PHARAOH . . 54</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c9">THE REUNION . . . . 58</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">ANPU ON THE BULL . . . -59</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">BATA'S PERSEA TREES . . .62</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">AHURA'S APPEAL . . . .88</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">READING THE INSCRIPTIONS . . . 92</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">SENDING THE SILVER . . -94</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">THE PRIESTS' WIVES . . . -97</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c9">SLAYING THE SNAKE . . -99</span><br /> + </p> + <p class="paragraph"> + <span class="font16 c9">READING THE SPELL. . . . 104</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c9">REMORSE ..... 105</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c9">SETNA DEMANDING THE ROLL . . 108</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c9">SETNA VANQUISHED . . . . 109</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c9">APPLYING THE TALISMAN . . . 110</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c9">SETNA VICTORIOUS . . . .111</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c9">SETNA READING THE ROLL . . .113</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18 c10">XVIIITH DYNASTY <i>THE TAKING OF JOPPA</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">THERE was once in the time of King Men-kheper-ra a + revolt of the servants of his majesty who were in Joppa; and his majesty + said, "Let Tahutia go with his footmen and destroy this wicked Foe in + Joppa." And he called one of his followers, and said moreover, "Hide thou + my great cane, which works wonders, in the baggage of Tahutia that my + power may go with him."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now when Tahutia came near to Joppa, with all the + footmen of Pharaoh, he sent unto the Foe in Joppa, and said, "Be</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">2 THE TAKING OF JOPPA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">hold now his majesty, King Men-kheper-ra, has sent + all this great army against thee; but what is that if my heart is as thy + heart? Do thou come, and let us talk in the field, and see each other face + to face." So Tahutia came with certain of his men; and the Foe in Joppa + came likewise, but his charioteer that was with him was true of heart unto + the king of Egypt. And they spoke with one another in his great tent, + which Tahutia had placed far off from the soldiers. But Tahutia had made + ready two hundred sacks, with cords and fetters, and had made a great sack + of skins with bronze fetters, and many baskets: and they were in his tent, + the sacks and the baskets, and he had placed them as the forage for the + horses is put in baskets. For whilst the Foe in Joppa drank with Tahutia, + the people who were with him drank with the footmen of Pharaoh, and made + merry with them. And when their bout of drinking was past, Tahutia said to + the Foe in Joppa, "If it please thee, while</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">THE TAKING OF JOPFA 3</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">I remain with the women and children of thy own + city, let one bring of my people with their horses, that they may give + them provender, or let one of the Apuro run to fetch them." So they came, + and hobbled their horses, and gave them provender, and one found the great + cane of Men-kheper-ra (Tahutmes III.), and came to tell of it to Tahutia. + And thereupon the Foe in Joppa said to Tahutia, "My heart is set on + examining the great cane of Men-kheper-ra, which is named '. . . + tautnefer.' By the <i>ka</i> of the King Men-kheper-ra it will be in thy + hands to-day; now do thou well and bring thou it to me." And Tahutia did + thus, and he brought the cane of King Men-kheper-ra. And he laid hold on + the Foe in Joppa by his garment, and he arose and stood up, and said, + "Look on me, O Foe in Joppa; here is the great cane of King Men-kheper-ra, + the terrible lion, the son of Sekhet, to whom Amen his father gives power + and strength." And he raised his hand and struck the fore-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">4 THE TAKING OF JOPPA</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">head of the Foe in Joppa, and he fell helpless + before him. He put him in the sack of skins and he bound with gyves the + hands of the Foe in Joppa, and put on his feet the fetters</span><br /> + </p> + <p> + <img src="images/p1-2.jpg" alt="p1-2.jpg" class="c11" /> + </p> + <p class="paragraph"> + <span class="font9">SMITING THE FOE</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">with four rings. And he made them bring the two + hundred sacks which he had cleaned, and made to enter into them two + hundred soldiers, and filled the hollows with cords and fetters of wood, + he sealed them with a seal,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">THE TAKING OF JOPPA 5</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">and added to them their rope-nets and the poles to + bear them. And he put every strong footman to bear them, in all six + hundred men, and said to them, "When you come</span><br /> + </p> + <p> + <img src="images/p1-3.jpg" alt="p1-3.jpg" class="c12" /> + </p> + <p class="paragraph"> + <span class="font18 c13">into the town you shall open your burdens, you + shall seize on all the inhabitants of the town, and you shall quickly put + fetters upon them."</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">6 THE TAKING OF JOPPA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Then one went out and said unto the charioteer of + the Foe in Joppa, "Thy master is fallen; go, say to thy mistress, 'A + pleasant message! For Sutekh has given Tahutia to us, with his wife and + his children; behold the beginning of their tribute,' that she may + comprehend the two hundred sacks, which are full of men and cords and + fetters." So he went before them to please the heart of his mistress, + saying, "We have laid hands on Tahutia." Then the gates of the city were + opened before the footmen: they entered the city, they opened their + burdens, they laid hands on them of the city, both small and great, they + put on them the cords and fetters quickly; the power of Pharaoh seized + upon that city. After he had rested Tahutia sent a message to Egypt to the + King Men-kheper-ra his lord, saying, "Be pleased, for Amen thy good father + has given to thee the Foe in Joppa, together with all his people, likewise + also his city. Send, therefore, people to take them as captives that thou + mayest fill</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 7</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">the house of thy father Amen Ra, king of the + gods, with men-servants and maid-servants, and that they may be overthrown + beneath thy feet for ever and ever."</span><br /> + </p> + <p class="paragraph"> + <span class="font18"><i>REMARKS</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">This tale of the taking of Joppa appears to be + probably on an historical basis. Tahutia was a well-known officer of + Tahutmes III.; and the splendid embossed dish of weighty gold which the + king presented to him is one of the principal treasures of the Louvre + museum. It is ornamented with groups of fish in the flat bottom, and a + long inscription around the side.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Unfortunately the earlier part of this tale has + been lost; but in order to render it intelligible I have restored an + opening to it, without introducing any details but what are alluded to, or + necessitated, by the existing story. The original text begins at the star.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">It is evident that the basis of the tale is</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">8 THE TAKING OF JOPPA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">the stratagem of the Egyptian general, offering to + make friends with the rebel of Joppa, while he sought to trap him. To a + Western soldier such an unblushing offer of being treacherous to his + master the king would be enough to make the good faith of his proposals to + the enemy very doubtful. But in the East offers of wholesale desertion are + not rare. In Greek history it was quite an open question whether Athens or + Persia would retain a general's service; in Byzantine history a commander + might be in favour with the Khalif one year and with the Autokrator the + next; and in the present century the entire transfer of the Turkish fleet + to Mohammed Ali in 1840 is a grand instance of such a case.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The scheme of taking a fortress by means of + smuggling in soldiers hidden in packages has often recurred in history; + but this taking of Joppa is the oldest tale of the kind yet known. + Following this we have the wooden horse of Troy. Then comes in mediaeval</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 9</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">times the Arab scheme for taking Edessa, in 1038 + A.D., by a train of five hundred camels bearing presents for the + Autokrator at Constantinople. The governor of Edessa declined to admit + such travellers, and a bystander, hearing some talking in the baskets + slung on the camels, soon gave the alarm, which led to the destruction of + the whole party; the chief alone, less hands, ears, and nose, being left + to take the tale back to Bagdad. And in fiction there are the stories of a + lady avenging her husband by introducing men hidden in skins, and the best + known version of all in the "Arabian Nights," of Ali Baba and the thieves.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">It appears from the tale that the conference of + Tahutia with the rebel took place between the town and the Egyptian army, + but near the town. Then Tahutia proposes to go into the town as a pledge + of his sincerity, while the men of the town were to supply his troops with + fodder. But he appears to have remained talking with the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">10 THE TAKING OF JOPPA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">rebel in the tent, until the lucky chance of the + stick turned up. This cleared the way for a neater management of his plan, + by enabling him to quietly make away with the chief, without exciting his + suspicions beforehand.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The name of the cane of the king is partly + illegible; but we know how many actual sticks and personal objects have + their own names inscribed on them. Nothing had a real entity to the + Egyptian mind without an individual name belonging to it.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The message sent by the charioteer presupposes + that he was in the secret; and he must therefore have been an Egyptian who + had not heartily joined in the rebellion. From the conclusion we see that + the captives taken as slaves to Egypt were by no means only prisoners of + war, but were the ordinary civil inhabitants of the conquered cities, + "them of the city, both small and great."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The gold dish which the king gave to the tomb of + Tahuti is so splendid that it deserves some notice, especially as it has</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS <b>ii</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">never been published in England. It is circular, + about seven inches across, with vertical sides an inch high. The inside of + the bottom bears a boss and rosette in the centre, a line of swimming fish + around that, and beyond all a chain of lotus flowers. On the upright edge + is an incised inscription, "Given in praise by the king of Upper and Lower + Egypt, <i>Ra-men-kheper,</i> to the hereditary chief, the divine father, + the beloved by God, filling the heart of the king in all foreign lands and + in the isles in the midst of the great sea, filling stores with lazuli, + electrum, and gold, keeper of all foreign lands, keeper of the troops, + praised by the good gold lord of both lands and his <i>ka,—</i>the + royal scribe Tahuti deceased." This splendid piece of gold work was + therefore given in honour of Tahuti at his funeral, to be placed in his + tomb for the use of his <i>ka.</i> The weight of it is very nearly a troy + pound, being 5,729 grains or four utens. The allusion on it to the + Mediter-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18"><b>12</b> THE TAKING OF JOPPA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">ranean wars of Tahuti, "satisfying the king in all + foreign lands and in the isles in the midst of the great sea," is just in + accord with this tale of the conquest of Joppa.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Beside this golden bowl there are many other + objects from Tahuti's tomb which must have been very rich, and have + escaped plundering until this century. A silver dish, broken, and a + canopic jar of alabaster, are in Paris; another canopic jar, a palette, a + kohl vase, and a heart scarab set in gold, are in Leyden; while in + Darmstadt is the dagger of this great general. This piece of a popular + tale founded on an incident of his Syrian wars has curiously survived, + while the more solid official records of his conquests has perished in the + wreck of history. His tomb even is unknown, although it has been + plundered; perhaps his active life of foreign service did not give him + that leisure to carve and decorate it, which was so laboriously spent by + the home-living dignitaries of Thebes.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font20">CLOSE OF THE XVIIIth DYNASTY</span><br /> + </p> + <p class="paragraph"> + <span class="font16"><i>THE DOOMED PRINCE</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">THERE once was a king to whom no son was born; and + his heart was grieved, and he prayed for himself unto the gods around him + for a child. They decreed that one should be born to him. And his wife, + after her time was fulfilled, brought forth a son. Then came the Hathors + to decree for him a destiny; they said, "His death is to be by the + crocodile, or by the serpent, or by the dog." Then the people who stood by + heard this, and they went to tell it to his majesty. Then his majesty's + heart sickened</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18"><b>14</b> THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">very greatly. And his majesty caused a house to be + built upon the desert; it was furnished with people and with all good + things of the royal house, that the child</span><br /> + </p> + <p> + <img src="images/p1-4.jpg" alt="p1-4.jpg" class="c15" /> + </p> + <p class="paragraph"> + <span class="font14">THE PRINCE'S HOUSE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">should not go abroad. And when the child was + grown, he went up upon the roof, and he saw a dog; it was following a man + who was walking on the road. He spoke to his</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">THE DOOMED PRINCE 15</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">page, who was with him, "What is this that walks + behind the man who is coming along the road?" He answered him, "This is a + dog." The child said to him, "Let there be brought to me one like it." The + page went to repeat it to his majesty. And his majesty said, "Let there be + brought to him a little pet dog, lest his heart be sad." And behold they + brought to him the dog.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">Then when the days increased after this, and when + the child became grown in all his limbs, he sent a message to his father + saying, "Come, wherefore am I kept here? Inasmuch as I am fated to three + evil fates, let me follow my desire. Let God do what is in His heart." + They agreed to all he said, and gave him all sorts of arms, and also his + dog to follow him, and they took him to the east country, and said to him, + "Behold, go thou whither thou wilt." His dog was with him, and he went + northward, following his heart in the desert, while he</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">i6</span><br /> + </p> + <p class="paragraph"> + <span class="font19">THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">lived on all the best of the game of the desert. + He went to the chief of Naha-raina.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And behold there had not been any born</span><br /> + </p> + <p> + <img src="images/p1-5.jpg" alt="p1-5.jpg" class="c16" /> + </p> + <p class="paragraph"> + <span class="font9"><b>GOING INTO</b> THE DESERT</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">to the chief of Naharaina, except one daughter. + Behold, there had been built for her a house; its seventy windows were + seventy cubits from the ground. And the chief caused to be brought all the + sons</span><br /> + </p> + <hr /> + <p> + <img src="images/p1-6.jpg" alt="p1-6.jpg" class="c17" /> + </p> + <p class="paragraph"> + <span class="font9">THE CLIMBING SUITORS</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">THE DOOMED PRINCE 19</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">of the chiefs of the land of Khalu, and said to + them, "He who reaches the window of my daughter, she shall be to him for a + wife."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And many days after these things, as they were in + their daily task, the youth rode by the place where they were. They took + the youth to their house, they bathed him, they gave provender to his + horses, they brought all kinds of things for the youth, they perfumed him, + they anointed his feet, they gave him portions of their own food; and they + spake to him, "Whence comest thou, goodly youth?" He said to them, "I am + son of an officer of the land of Egypt; my mother is dead, and my father + has taken another wife. And when she bore children, she grew to hate me, + and I have come as a fugitive from before her." And they embraced him, and + kissed him.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And after many days were passed, he said to the + youths, "What is it that ye do here?" And they said to him, "We spend our + time</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">20 THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">in this: we climb up, and he who shall reach the + window of the daughter of the chief of Naharaina, to him will he given her + to wife." He said to them, "If it please you, let me behold the matter, + that I may come to climb with you." They went to climb, as was their daily + wont: and the youth stood afar off to behold; and the face of the daughter + of the chief of Naharaina was turned to them. And another day the sons + came to climb, and the youth came to climb with the sons of the chiefs. He + climbed, and he reached the window of the daughter of the chief of + Naharaina. She kissed him, she embraced him in all his limbs.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And one went to rejoice the heart of her father, + and said to him, "One of the people has reached the window of thy + daughter." And the prince inquired of the messenger, saying, "The son of + which of the princes is it?" And he replied to him, "It is the son of an + officer, who has come as a fugitive from the land of Egypt, fleeing from + before his</span><br /> + </p> + <hr /> + <p> + <img src="images/p1-7.jpg" alt="p1-7.jpg" class="c18" /> + </p> + <p class="paragraph"> + <span class="font9">REACHING THE WINDOW</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">THE DOOMED PRINCE 23</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">stepmother when she had children." Then the chief + of Naharaina was exceeding angry; and he said, "Shall I indeed give my + daughter to the Egyptian fugitive? Let him go back</span><br /> + </p> + <p> + <img src="images/p1-8.jpg" alt="p1-8.jpg" class="c19" /> + </p> + <p class="paragraph"> + <span class="font14">LOVE'S RESCUE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">whence he came." And one came to tell the youth, + "Go back to the place thou earnest from." But the maiden seized his hand; + she swore an oath by God, saying, "By the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">24 THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">being of Ra Harakhti, if one takes him from me, I + will not eat, I will not drink, I shall die in that same hour." The + messenger went to tell unto her father all that she said. Then the prince + sent men to slay the youth, while he was in his house. But the maiden + said, "By the being of Ra, if one slay him I shall be dead ere the sun + goeth down. I will not pass an hour of life if I am parted from him." And + one went to tell her father. Then the prince made them bring the youth + with the maiden. The youth was seized with fear when he came before the + prince. But he embraced him, he kissed him all over, and said, "Oh! tell + me who thou art; behold, thou art to me as a son." He said to him, "I am a + son of an officer of the land of Egypt; my mother died, my father took to + him a second wife; she came to hate me, and I fled a fugitive from before + her." He then gave to him his daughter to wife; he gave also to him a + house, and serfs, and fields, also cattle and all manner of good things.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">THE DOOMED PRINCE 25</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">But after the days of these things were passed, + the youth said to his wife, "I am doomed to three fates—a crocodile, + a serpent, and a dog." She said to him, "Let one kill the dog which + belongs to thee." He replied to her, "I am not going to kill my dog, which + I have brought up from when it was small." And she feared greatly for her + husband, and would not let him go alone abroad.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">And one went with the youth toward the land of + Egypt, to travel in that country. Behold the crocodile of the river, he + came out by the town in which the youth was. And in that town was a mighty + man. And the mighty man would not suffer the crocodile to escape. And when + the crocodile was bound, the mighty man went out and walked abroad. And + when the sun rose the mighty man went back to the house; and he did so + every day, during two months of days.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now when the days passed after this, the youth sat + making a good day in his house.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font11"><b>26</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18">THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And when the evening came he lay down on his bed, + sleep seized upon his limbs; and his wife filled a bowl of milk, and + placed it by his side. Then came out a serpent from his hole, to bite the + youth; behold his wife</span><br /> + </p> + <p> + <img src="images/p1-9.jpg" alt="p1-9.jpg" class="c20" /> + </p> + <p class="paragraph"> + <span class="font10"><b>T.£.</b></span><br /> + </p> + <p class="paragraph"> + <span class="font9">THE BOWL OF MILK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">was sitting by him, she lay not down. Thereupon + the servants gave milk to the serpent, and he drank, and was drunk, and + lay upside down. Then his wife made it to perish with the blows of her + dagger. And</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">THE DOOMED PRINCE 27</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">they woke her husband, who was astonished; and she + said unto him, "Behold thy God has given one of thy dooms into thy hand; + He will also give thee the others." And he sacrificed to God, adoring Him, + and praising His spirits from day to day.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And when the days were passed after these things, + the youth went to walk in the fields of his domain. He went not alone, + behold his dog was following him. And his dog ran aside after the wild + game, and he followed the dog. He came to the river, and entered the river + behind his dog. Then came out the crocodile, and took him to the place + where the mighty man was. And the crocodile said to the youth, "I am thy + doom, following after thee. ..."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">[Here the papyrus breaks off.]</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">28 THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18"><i>REMARKS</i></span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">This tale is preserved in one of the Harris papyri + (No. 500) in the British Museum. It has been translated by Goodwin, + Chabas, Maspero, and Ebers. The present version is adapted from that of + Maspero, with frequent reference by Mr. Griffith to the original.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">The marvellous parentage of a fated or gifted hero + is familiar in Eastern tales, and he is often described as a divine reward + to a long-childless king. This element of fate or destiny is, however, not + seen before this age in Egyptian ideas; nor, indeed, would it seem at all + in place with the simple, easygoing, joyous life of the early days. It + belongs to an age when ideals possess the mind, when man struggles against + his circumstances, when he wills to be different from what he is. Dedi or + the shipwrecked sailor think nothing about fate, but live day by day as + life comes to them. There is here, then,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 29</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">a new element, that of striving and of unrest, + quite foreign to the old Egyptian mind. The age of this tale is shown + plainly in the incidents. The prince goes to the chief of Naharaina, a + land probably unknown to the Egyptians until the Asiatic conquests of the + XVIIIth Dynasty had led them to the upper waters of the Euphrates. In + earlier days Sanehat fled to the frontier at the Wady Tumilat, and was + quite lost to Egypt when he settled in the south of Palestine. But when + the Doomed Prince goes out of Egypt he goes to the chief of Naharaina, as + the frontier State. This stamps the tale as subsequent to the wars of the + Tahutimes family, and reflects rather the peaceful intercourse of the + great monarch Amenhotep the Third. If it belonged to the Ramessides we + should not hear of Naharaina, which was quite lost to them, but rather of + Dapur (Tabor) and Kadesh, and of the Hittites as the familiar frontier + power.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The Hathors here appear as the Fates,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font2"><b>3°</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18">THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">instead of the goddesses Isis, Nebhat, Mes-khent, + and Hakt, of the old tale in the IVth Dynasty (see first series, p. 33); + and we find in the next tale of Anpu and Bata, in the XlXth Dynasty, that + the seven Hathors decree the fate of the wife of Bata. That Hathor should + be a name given to seven deities is not strange when we see that Hathor + was a generic name for a goddess. There was the Hathor of foreign lands, + such as Punt or Sinai; there was the Hathor of home towns, as Dendera or + Atfih; and Hathor was as widely known, and yet as local, as the Madonna. + In short, to one of the races which composed the Egyptian people Hathor + was the term for any goddess, or for a universal goddess to whom all + others were assimilated. Why and how this title "house of Horus " should + be so general is not obvious.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The variety of fate here predicted is like the + vagueness of the fate of Bata's wife, by "a sharp death." It points to the + Hathors</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 31</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">predicting as seers, rather than to their having + the control of the future. It bears the stamp of the oracle of Delphi, + rather than that of a divine decree. In this these goddesses differ + greatly from the Parcae, whose ordinances not even Zeus could withstand, + as Lucian lets us know in one of the most audacious and philosophical of + the dialogues. The Hathors seem rather to deal with what we should call + luck than with fate: they see the nature of the close of life from its + beginning, without either knowing or controlling its details.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">In this tale we meet for the first time the idea + of inaccessible and mysterious buildings; and from the resort to this + element or curiosity in describing both the prince and the princess, it + appears as if it were then a new motive in story-telling, and had not lost + its power. To modern ears it is, of course, done to death since the + "Castle of Otranto"; though as a minor element it can still be gently used + by the poet and novelist in a</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18"><b>32</b> THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">moated grange, a house in a marsh or a maze. + Another point of wonder, so well known in later times, is the large and + mystic number of windows, like the 365 windows attributed to great + buildings of the present age. It would not be difficult from these papyrus + tales to start an historical dictionary of the elements of fiction: a kind + of analysis that should be the death of much of the venerable + stock-in-trade.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">We see coming in here, more strongly than before, + the use of emotions and the force of character. The generous friendship of + the sons of the Syrian chiefs; then the burst of passionate love from the + chiefs daughter, which saves the prince's life twice over from her father, + and guards him afterwards from his fates; again, the devotion of the + prince to his favourite dog, in spite of all warnings—these show a + reliance on personal emotion and feeling in creating the interest of the + tale, quite different from the mere interest of incident which was + employed</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 33</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">earlier. The reason which the prince alleges for + his leaving Egypt is also a touch of nature, the wish of a mother to oust + her stepson in order to make way for her own children, one of the deepest + and most elemental feelings of feminine nature.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The mighty man and the crocodile are difficult to + understand, the more so as the tale breaks off in the midst of that part. + It appears also as if there had been some inversion of the paragraphs; + for, first, we read that the wife would not let the prince go alone, and + one goes with him toward Egypt, and the crocodile of the Nile (apparently) + is mentioned; then he is said to be sitting in his house with his wife; + then he goes in the fields of his domain and meets the crocodile. It may + be that a passage has dropped out, describing his wife's accompanying him + to settle in Egypt. But the mighty man—that is another puzzle. He + binds a crocodile, and goes out while he is bound, but by night. The point + of this is not clear. It may have 4-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">34 THE DOOMED PRINCE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">been, however, that the mighty man went back to + the house when the sun was high, that he might not lose his shadow. In + Arabia there was a belief that a hyena could deprive a man of speech and + motion by stepping on his shadow—analogous to the belief in many + other lands of the importance of preserving the shadow, and avoiding the + shadowless hour of high noon (Frazer, "Golden Bough," p. 143). Hence the + strength of the mighty man, and his magic power over the crocodile, would + perhaps depend on his not allowing his shadow to disappear. And though + Egypt is not quite tropical, yet shadows do practically vanish in the + summer, the shadow of the thin branches of a tall palm appearing to + radiate round its root without the stem casting any shade.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The use of milk to entice serpents is still well + known in Egypt; and when a serpent appeared in some of my excavations in a + pit, the men proposed to me to let down a saucer of milk to entice it out, + that they might kill it.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 35</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">The close of the tale would have explained much + that is now lost to us. The crocodile boasts of being the fate of the + prince; but his dog is with him, and one can hardly doubt that the dog + attacks the crocodile. There is also the mighty man to come in and manage + the crocodile. Then the dog is left to bring about the catastrophe. Or + does the faithful wife rescue him from all the fates? Hardly so, as the + prediction of the Hathors comes strictly to pass in the tale of Anpu and + Bata. Let us hope that another copy may be found to give us the clue to + the working of the Egyptian mind in this situation.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font21 c10">XIXTH DYNASTY <i>ANPU AND BATA.</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">ONCE there were two brethren, of one mother and + one father; Anpu was the name of the elder, and Bata was the name of the + younger. Now, as for Anpu he had a house, and he had a wife. But his + little brother was to him as it were a son; he it was who made for him his + clothes; he it was who followed behind his oxen to the fields; he it was + who did the ploughing; he it was who harvested the corn; he it was who did + for him all the matters that were in the field. Behold, his</span><br /> + </p> + <p class="paragraph"> + <span class="font18">younger brother grew to be an excellent 36</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font2">37</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">worker, there was not his equal in the whole land; + behold, the spirit of a god was in him.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now after this the younger brother fol-</span><br /> + </p> + <p> + <img src="images/p1-10.jpg" alt="p1-10.jpg" class="c21" /> + </p> + <p class="paragraph"> + <span class="font9"><b>THE RETURN AT</b> EVEN</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">lowed his oxen in his daily manner; and every + evening he turned again to the house, laden with all the herbs of the + field, with milk and with wood, and with all things of</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">38 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">the field. And he put them down before his elder + brother, who was sitting with his wife; and he drank and ate, and he lay + down in his stable with the cattle. And at the dawn of day he took bread + which he had baked, and laid it before his elder brother; and he took with + him his bread to the field, and he drave his cattle to pasture in the + fields. And as he walked behind his cattle, they said to him, "Good is the + herbage which is in that place; " and he listened to all that they said, + and he took them to the good place which they desired. And the cattle + which were before him became exceeding excellent, and they multiplied + greatly.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now at the time of ploughing his elder brother + said unto him, "Let us make ready for ourselves a goodly yoke of oxen for + ploughing, for the land has come out from the water, it is fit for + ploughing. Moreover, do thou come to the field with corn, for we will + begin the ploughing in the morrow morning." Thus said he to him; and</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 39</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">his younger brother did all things as his elder + brother had spoken unto him to do them.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And when the morn was come, they went to the + fields with their things; and their hearts were pleased exceedingly with + their task in the beginning of their work. And</span><br /> + </p> + <p> + <img src="images/p1-11.jpg" alt="p1-11.jpg" class="c22" /> + </p> + <p class="paragraph"> + <span class="font9">GOING TO THE FIELDS</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">it came to pass after this that as they were in + the field they stopped for corn, and he sent his younger brother, saying, + "Haste thou, bring to us corn from the farm." And the younger brother + found the wife of his elder brother, as she was sitting tiring her hair. + He said to her, "Get up, and give to me</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">40 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">corn, that I may run to the field, for my elder + brother hastened me; do not delay." She said to him, "Go, open the bin, + and thou shalt take to thyself according to thy will, that I may not drop + my locks of hair while I dress them."</span><br /> + </p> + <p> + <img src="images/p1-12.jpg" alt="p1-12.jpg" class="c23" /> + </p> + <p class="paragraph"> + <span class="font9">WAITING <b>FOR CORN</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The youth went into the stable; he took a large + measure, for he desired to take much corn; he loaded it with wheat and + barley; and he went out carrying it. She said to</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 41</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">him, "How much of the corn that is wanted, is that + which is on thy shoulder?" He said to her, "Three bushels of barley, and + two of wheat, in all five; these are what are upon my shoulder: " thus + said he to her. And she conversed with him, saying, "There is great + strength in thee, for I see thy might every day." And her heart knew him + with the knowledge of youth. And she arose and came to him, and conversed + with him, saying, "Come, stay with me, and it shall be well for thee, and + I will make for thee beautiful garments." Then the youth became like a + panther of the south with fury at the evil speech which she had made to + him; and she feared greatly. And he spake unto her, saying, "Behold thou + art to me as a mother, thy husband is to me as a father, for he who is + elder than I has brought me up. What is this wickedness that thou hast + said to me? Say it not to me again. For I will not tell it to any man, for + I will not let it be uttered by the mouth of any man." He lifted up</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">42 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">his burden, and he went to the field and came to + his elder brother; and they took up their work, to labour at their task.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now afterward, at eventime, his elder brother was + returning to his house; and the younger brother was following after his + oxen, and he loaded himself with all the things of the field; and he + brought his oxen before him, to make them lie down in their stable which + was in the farm. And behold the wife of the elder brother was afraid for + the words which she had said. She took a parcel of fat, she became like + one who is evilly beaten, desiring to say to her husband, "It is thy + younger brother who has done this wrong." Her husband returned in the + even, as was his wont of every day; he came unto his house; he found his + wife ill of violence; she did not give him water upon his hands as he used + to have, she did not make a light before him, his house was in darkness, + and she was lying very sick. Her husband said to her, "Who has spoken with + thee?"</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font1"><b>43</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Behold she said, "No one has spoken with me except + thy younger brother. When he came to take for thee corn he found me + sitting alone; he said to me, 'Come, let us</span><br /> + </p> + <p> + <img src="images/p1-13.jpg" alt="p1-13.jpg" class="c24" /> + </p> + <p class="paragraph"> + <span class="font9"><b>THE DARK</b> RETURN</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">stay together, tie up thy hair:' thus spake he to + me. I did not listen to him, but thus spake I to him: 'Behold, am I not + thy mother, is not thy elder brother to thee as a father?' And he feared, + and he beat me to stop me from making report to thee, and if thou lettest + him live I shall die. Now</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font1">44</span><br /> + </p> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">behold he is coming in the evening; and I complain + of these wicked words, for he would have done this even in daylight."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And the elder brother became as a panther of the + south; he sharpened his knife; he</span><br /> + </p> + <p> + <img src="images/p1-14.jpg" alt="p1-14.jpg" class="c25" /> + </p> + <p class="paragraph"> + <span class="font9"><b>THE AMBUSH</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">took it in his hand; he stood behind the door of + his stable to slay his younger brother as he came in the evening to bring + his cattle into the stable.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now the sun went down, and he loaded</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 45</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">himself with herbs in his daily manner. He came, + and his foremost cow entered the stable, and she said to her keeper, + "Behold thou thy elder brother standing before thee with his knife to slay + thee; flee from before him." He heard what his first cow had said; and the + next entering, she also said likewise. He looked beneath the door of the + stable; he saw the feet of his elder brother; he was standing behind the + door, and his knife was in his hand. He cast down his load to the ground, + and betook himself to flee swiftly; and his elder brother pursued after + him with his knife. Then the younger brother cried out unto Ra Harakhti, + saying, "My good Lord! Thou art he who divides the evil from the good." + And Ra stood and heard all his cry; and Ra made a wide water between him + and his elder brother, and it was full of crocodiles; and the one brother + was on one bank, and the other on the other bank; and the elder brother + smote twice on his hands at not</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">46 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">slaying him. Thus did he. And the younger brother + called to the elder on the bank, saying, "Stand still until the dawn of + day; and when Ra ariseth, I shall judge with thee before Him, and He + discerneth between the good and the evil. For I shall not be with thee any + more for ever; I shall not be in the place in which thou art; I shall go + to the valley of the acacia."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now when the land was lightened, and the next day + appeared, Ra Harakhti arose, and one looked unto the other. And the youth + spake with his elder brother, saying, "Wherefore earnest thou after me to + slay me in craftiness, when thou didst not hear the words of my mouth? For + I am thy brother in truth, and thou art to me as a father, and thy wife + even as a mother: is it not so? Verily, when I was sent to bring for us + corn, thy wife said to me, 'Come, stay with me;' for behold this has been + turned over unto thee into another wise." And he caused him to understand + of all that happened with him and his</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font1">47</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">wife. And he swore an oath by Ra Har-akhti, + saying, "Thy coming to slay me by deceit with thy knife was an + abomination." Then the youth took a knife, and cut off of his flesh, and + cast it into the water, and the fish swallowed it. He failed; he became</span><br /> + </p> + <p> + <img src="images/p1-15.jpg" alt="p1-15.jpg" class="c26" /> + </p> + <p class="paragraph"> + <span class="font9">THE CANAL OF RA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">faint; and his elder brother cursed his own heart + greatly; he stood weeping for him afar off; he knew not how to pass over + to where his younger brother was, because of the crocodiles. And the + younger brother called unto him, saying, "Whereas thou hast devised</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">48 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">an evil thing, wilt thou not also devise a good + thing, even like that which I would do unto thee? When thou goest to thy + house thou must look to thy cattle, for I shall not stay in the place + where thou art; I am going to the valley of the acacia. And now as to what + thou shalt do for me; it is even that thou shalt come to seek after me, if + thou perceivest a matter, namely, that there are things happening unto me. + And this is what shall come to pass, that I shall draw out my soul, and I + shall put it upon the top of the flowers of the acacia, and when the + acacia is cut down, and it falls to the ground, and thou comest to seek + for it, if thou searchest for it seven years do not let thy heart be + wearied. For thou wilt find it, and thou must put it in a cup of cold + water, and expect that I shall live again, that I may make answer to what + has been done wrong.. And thou shalt know of this, that is to say, that + things are happening to me, when one shall give to thee a cup of beer in + thy hand,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 49</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">and it shall be troubled; stay not then, for + verily it shall come to pass with thee."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And the youth went to the valley of the acacia; + and his elder brother went unto his house; his hand was laid on his head, + and he cast dust on his head; he came to his house, and he slew his wife, + he cast her to the dogs, and he sat in mourning for his younger brother.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now many days after these things, the younger + brother was in the valley of the acacia; there was none with him; he spent + his time in hunting the beasts of the desert, and he came back in the even + to lie down under the acacia, which bore his soul upon the topmost flower. + And after this he built himself a tower with his own hands, in the valley + of the acacia; it was full of all good things, that he might provide for + himself a home.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c9">And he went out from his tower, and he 5</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">50 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">met the Nine Gods, who were walking forth to look + upon the whole land. The Nine Gods talked one with another, and they said + unto him, "Ho! Bata, bull of the Nine Gods, art thou remaining alone? Thou</span><br /> + </p> + <p> + <img src="images/p1-16.jpg" alt="p1-16.jpg" class="c27" /> + </p> + <p class="paragraph"> + <span class="font9"><b>THE HOUSE IN THE VALLEY</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">hast left thy village for the wife of Anpu, thy + elder brother. Behold his wife is slain. Thou hast given him an answer to + all that was transgressed against thee." And their hearts were vexed for + him exceedingly. And Ra Harakhti said to Khnumu, "Behold,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 51</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">frame thou a woman for Bata, that he may not + remain alive alone." And Khnumu made for him a mate to dwell with him.</span><br /> + </p> + <p> + <img src="images/p1-17.jpg" alt="p1-17.jpg" class="c28" /> + </p> + <p class="paragraph"> + <span class="font9"><b>THE PROPHECY</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">She was more beautiful in her limbs than any woman + who is in the whole land. The essence of every god was in her. The seven + Hathors came to see her: they said</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18"><b>52</b> ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">with one mouth, "She will die a sharp death."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And Bata loved her very exceedingly, and she dwelt + in his house; he passed his time in hunting the beasts of the desert, and + brought and laid them before her. He said, "Go not outside, lest the sea + seize thee; for I cannot rescue thee from it, for I am a woman like thee; + my soul is placed on the head of the flower of the acacia; and if another + find it, I must fight with him." And he opened unto her his heart in all + its nature.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now after these things Bata went to hunt in his + daily manner. And the young girl went to walk under the acacia which was + by the side of her house. Then the sea saw her, and cast its waves up + after her. She betook herself to flee from before it. She entered her + house. And the sea called unto the acacia, saying, "Oh, would that I could + seize her!" And the acacia brought a lock from her hair, and the sea + carried it to Egypt, and</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font19">53</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">dropped it in the place of the fullers of + Pharaoh's linen. The smell of the lock of hair entered into the clothes of + Pharaoh; and they were wroth with the fullers of Pharaoh, saying, "The + smell of ointment is in the clothes of Pharaoh." And the people were + rebuked every day, they knew not what they</span><br /> + </p> + <p> + <img src="images/p1-18.jpg" alt="p1-18.jpg" class="c29" /> + </p> + <p class="paragraph"> + <span class="font9"><b>THE RAVISHING SEA</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">should do. And the chief fuller of Pharaoh walked + by the bank, and his heart was very evil within him after the daily + quarrel with him. He stood still, he stood upon the sand opposite to the + lock of hair, which was in the water, and he made one enter into the water + and bring it to him; and there was</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">54</span><br /> + </p> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">found in it a smell, exceeding sweet. <b>He</b> + took it to Pharaoh; and they brought the scribes and the wise men, and + they said unto Pharaoh, "This lock of hair belongs to a</span><br /> + </p> + <p> + <img src="images/p1-19.jpg" alt="p1-19.jpg" class="c30" /> + </p> + <p class="paragraph"> + <span class="font4">THE CHIEF FULLER OF PHARAOH</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">daughter of Ra Harakhti: the essence of every god + is in her, and it is a tribute to thee from another land. Let messengers + go to every strange land to seek her: and as for</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 55</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">the messenger who shall go to the valley of the + acacia, let many men go with him to bring her." Then said his majesty, + "Excellent exceedingly is what has been said to us;" and they sent them. + And many days after these things the people who were sent to strange lands + came to give report unto the king: but there came not those who went to + the valley of the acacia, for Bata had slain them, but let one of them + return to give a report to the king. His majesty sent many men and + soldiers, as well as horsemen, to bring her back. And there was a woman + amongst them, and to her had been given in her hand beautiful ornaments of + a woman. And the girl came back with her, and they rejoiced over her in + the whole land.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And his majesty loved her exceedingly, and raised + her to high estate; and he spake unto her that she should tell him + concerning her husband. And she said, "Let the acacia</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">56 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">be cut down, and let one chop it up." And they + sent men and soldiers with their weapons to cut down the acacia; and they + came to the acacia, and they cut the flower upon which was the soul of + Bata, and he fell dead suddenly.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And when the next day came, and the earth was + lightened, the acacia was cut down. And Anpu, the elder brother of Bata, + entered his house, and washed his hands; and one gave him a cup of beer, + and it became troubled; and one gave him another of wine, and the smell of + it was evil. Then he took his staff, and his sandals, and likewise his + clothes, with his weapons of war; and he betook himself forth to the + valley of the acacia. He entered the tower of his younger brother, and he + found him lying upon his mat; he was dead. And he wept when he saw his + younger brother verily lying dead. And he went out to seek the soul of his + younger brother under the acacia tree, under which his younger brother lay + in the evening.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 57</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">He spent three years in seeking for it, but found + it not. And when he began the fourth year, he desired in his heart to + return into Egypt; he said "I will go to-morrow morn: " thus spake he in + his heart.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now when the land lightened, and the next day + appeared, he was walking under the acacia; he was spending his time in + seeking it. And he returned in the evening, and laboured at seeking it + again. He found a seed. He returned with it. Behold this was the soul of + his younger brother. He brought a cup of cold water, and he cast the seed + into it: and he sat down, as he was wont. Now when the night came his soul + sucked up the water; Bata shuddered in all his limbs, and he looked on his + elder brother; his soul was in the cup. Then Anpu took the cup of cold + water, in which the soul of his younger brother was; Bata drank it, his + soul stood again in its place, and he became as he had been. They embraced + each other, and they conversed together.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">58 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And Bata said to his elder brother, "Behold I am + to become as a great bull, which bears every good mark; no one knoweth its + history, and thou must sit upon my back. When the sun arises I shall be in + the place where my wife is, that I may return answer to her; and</span><br /> + </p> + <p> + <img src="images/p1-20.jpg" alt="p1-20.jpg" class="c31" /> + </p> + <p class="paragraph"> + <span class="font9">THE REUNION</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">thou must take me to the place where the king is. + For all good things shall be done for thee; for one shall lade thee with + silver and gold, because thou bringest me to Pharaoh, for I become a great + marvel, and they shall rejoice for me in all the land. And thou shalt go + to thy village."</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18">59</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And when the land was lightened, and the next day + appeared, Bata became in the form which he had told to his elder brother. + And Anpu sat upon his back until the dawn. He</span><br /> + </p> + <p> + <img src="images/p1-21.jpg" alt="p1-21.jpg" class="c32" /> + </p> + <p class="paragraph"> + <br /> + </p> + <p class="paragraph"> + <span class="font9">ANPU ON THE BULL</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">came to the place where the king was, and they + made his majesty to know of him; he saw him, and he was exceeding joyful + with him. He made for him great offerings, saying,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">60 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"This is a great wonder which has come to pass." + There were rejoicings over him in the whole land. They presented unto him + silver and gold for his elder brother, who went and stayed in his village. + They gave to the bull many men and many things, and Pharaoh loved him + exceedingly above all that is in this land.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And after many days after these things, the bull + entered the purified place; he stood in the place where the princess was; + he began to speak with her, saying, "Behold, I am alive indeed." And she + said to him, "And, pray, who art thou?" He said to her, "I am Bata. I + perceived when thou causedst that they should destroy the acacia of + Pharaoh, which was my abode, that I might not be suffered to live. Behold, + I am alive indeed, I am as an ox." Then the princess feared exceedingly + for the words that her husband had spoken to her. And he went out from the + purified place.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And his majesty was sitting, making a</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 61</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">good day with her: she was at the table of his + majesty, and the king was exceeding pleased with her. And she said to his + majesty, "Swear to me by God, saying, 'What thou shalt say, I will obey it + for thy sake.'" He hearkened unto all that she said, even this. "Let me + eat of the liver of the ox, because he is fit for nought:" thus spake she + to him. And the king was exceeding sad at her words, the heart of Pharaoh + grieved him greatly. And after the land was lightened, and the next day + appeared, they proclaimed a great feast with offerings to the ox. And the + king sent one of the chief butchers of his majesty, to cause the ox to be + sacrificed. And when he was sacrificed, as he was upon the shoulders of + the people, he shook his neck, and he threw two drops of blood over + against the two doors of his majesty. The one fell upon the one side, on + the great door of Pharaoh, and the other upon the other door. They grew as + two great Persea trees, and each of them was excellent.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font11"><b>62</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18">ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">And one went to tell unto his majesty, "Two great + Persea trees have grown, as a great marvel of his majesty, in the night by + the side of the great gate of his majesty." And</span><br /> + </p> + <p> + <img src="images/p1-23.jpg" alt="p1-23.jpg" class="c34" /> + </p> + <p class="paragraph"> + <span class="font15">BATA'S PERSEA TREES</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">there was rejoicing for them in all the land, and + there were offerings made to them.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And when the days were multiplied after these + things, his majesty was adorned with the blue crown, with garlands of + flowers on</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">ANPU AND BATA 63</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">his neck, and he was upon the chariot of pale + gold, and he went out from the palace to behold the Persea trees: the + princess also was going out with horses behind his majesty. And his + majesty sat beneath one of the Persea trees, and it spake thus with his + wife: "Oh thou deceitful one, I am Bata, I am alive, though I have been + evilly entreated. I knew who caused the acacia to be cut down by Pharaoh + at my dwelling. I then became an ox, and thou causedst that I should be + killed."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">And many days after these things the princess + stood at the table of Pharaoh, and the king was pleased with her. And she + said to his majesty, "Swear to me by God, saying, 'That which the princess + shall say to me I will obey it for her.'" And he hearkened unto all she + said. And he commanded, "Let these two Persea trees be cut down, and let + them be made into goodly planks." And he hearkened unto all she said. And + after this his majesty sent skilful craftsmen, and they</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">64 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">cut down the Persea trees of Pharaoh; and the + princess, the royal wife, was standing looking on, and they did all that + was in her heart unto the trees. But a chip flew up, and it entered into + the mouth of the princess; she swallowed it, and after many days she bore + a son. And one went to tell his majesty, "There is born to thee a son." + And they brought him, and gave to him a nurse and servants; and there were + rejoicings in the whole land. And the king sat making a merry day, as they + were about the naming of him, and his majesty loved him exceedingly at + that moment, and the king raised him to be the royal son of Kush.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now after the days had multiplied after these + things, his majesty made him heir of all the land. And many days after + that, when he had fulfilled many years as heir, his majesty flew up to + heaven. And the heir said, "Let my great nobles of his majesty be brought + before me, that I may make them to know all that has happened to me." And + they brought</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 65</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">also before him his wife, and he judged with her + before him, and they agreed with him. They brought to him his elder + brother; he made him hereditary prince in all his land. He was thirty + years king of Egypt, and he died, and his elder brother stood in his place + on the day of burial.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5"><i>Excellently finished in peace, for the</i> ka + <i>of the scribe of the treasury Kagabu, of the treasury of Pharaoh, and + for the scribe Hora, and the scribe Meremapt. Written by the scribe Anena, + the owner of this roll. He who speaks against this roll, may Tahuti smite + him.</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18"><i>REMARKS</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">This tale, which is perhaps, of all this</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">series, the best known in modern times, has</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">often been published. It exists only in one</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">papyrus, that of Madame d'Orbiney, pur-</span><br /> + </p> + <p class="paragraph"> + <span class="font1 c13">6</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">66 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">chased by the British Museum in 1857. The papyrus + had belonged to Sety II. when crown prince, and hence is of the XlXth + Dynasty. Most of the great scholars of this age have worked at it: De + Rouge, Goodwin, Renouf, Chabas, Brugsch, Ebers, Maspero, and Groff have + all made original studies on it. The present translation is, however, a + fresh one made by Mr. Griffith word for word, and shaped as little as + possible by myself in editing it. The copy followed is the publication by + Birch in "Select Papyri," part ii. pls. ix. to xix. Before considering the + details of the story, we should notice an important question about its age + and composition. That it is as old as the XlXth Dynasty in its present + form is certain from the papyrus; but probably parts of it are older. The + idyllic beauty of the opening of it, with the simplicity and directness of + the ideas, and the absence of any impossible or marvellous feature, is in + the strongest opposition to the latter part, where marvel is piled on + marvel in</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 67</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">pointless profusion. In the first few pages there + is not a word superfluous or an idea out of place in drawing the picture. + That we have to do with an older story lengthened out by some inartistic + compiler, seems only too probable. And this is borne out by the colophon. + In the tales of the Shipwrecked Sailor, and of Sanehat, the colophon runs—"This + is finished from beginning to end, even as it was found in the writing," + and the earlier of these two tales follows this with a blessing on the + transcriber. But, apparently conscious of his meddling, the author of Anpu + and Bata ends with a curse: "Written by the scribe Anena, the owner of + this roll. He who speaks against this roll, may Tahuti smite him." This + points to a part of it at least being newly composed in Ramesside times; + while the delicate beauty of the opening is not only far better than the + latter part, but is out of harmony with the forced and artificial taste of + the XlXth Dynasty. At the same time, the careful drawing of character is + hardly akin to the simple, matter-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">68 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">of-fact style of Sanehat, and seems more in + keeping with the emotional style of the Doomed Prince. If we attribute the + earlier part to the opening of the XVIIIth Dynasty—the age of the + pastoral scenes of the tombs of El Kab, which are the latest instances of + such sculptures in Egypt—we shall probably be nearest to the truth.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The description of Bata is one of the most + beautiful character-drawings in the past. The self-denial and sweet + innocence of the lad, his sympathy with his cattle, "listening to all that + they said," and allowing them their natural wishes and ways, is touchingly + expressed. And those who know Egypt will know that Bata still lives there—several + Batas I have known myself. His sweetness of manner, his devotion, his + untiringly earnest work, his modesty, his quietness, makes Bata to be one + of the most charming friends. Bata I have met in many places, Bata I have + loved as one of the flowers of human nature, and Bata I hope often to meet + again in divers</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 69</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">forms and varied incarnations among the <i>fellah</i> + lads of Egypt.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The touches of description of Bata are slight, and + yet so pointed. His growing to be an excellent worker; his return at + evening laden with all the produce, just as may be seen now any evening as + the lads come in bearing on their backs large bundles of vegetables for + the house, and of fodder for the home-driven cattle; his sleeping with his + cattle in the stable; his zeal in rising before dawn to make the daily + bread for his brother, ready to give him when he arose; and then his + driving out the cattle to pasture—all contrasts with his elder + brother's life of ease. The making of the bread was rightly the duty of + Anpu's wife; she ought to have risen to grind the corn long before dawn, + as the millstones may now be heard grinding in the dark, morning by + morning; she ought to have baked the bread ready for the toiler who spent + his whole day in the field. But it was the ever-willing Bata who did the + work of the house as well as</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">yo ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">the work of the farm. "Behold the spirit of a god + was in him."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The driving in of the cattle at night is still a + particular feature of Egyptian life. About an hour before sunset the + tether ropes are drawn in the fields, and the cattle file off, with a + little child for a leader—if any; the master gathers up the produce + that is required, some buffalo is laden with a heap of clover, or a lad + carries it on his back, for the evening feed of the cattle, and all troop + along the path through the fields and by the canal. For two or three miles + the road becomes more and more crowded with the flocks driven into it from + every field, a long haze of dust lies glowing in the crimson glory of + sunset over the stream of cows and buffaloes, sheep and goats, that pour + into the village. Each beast well knows his master and his crib, and turns + in at the familiar gate to the stable under the house, or by the side of + the hut; and there all spend the night. Not a hoof is left out in the + field; the last belated stragglers come in</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 71</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">while the gleam of amber still edges the + night-blue sky behind the black horizon. Then the silent fields lie under + the brightening moon, glittering with dew, untrodden and deserted. It is + not cold or climate that leads men to this custom, but the unsafety of a + country bordered by unseen deserts, whence untold men may suddenly appear + and ravage all the plain.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The ploughing scene next follows, on "the land + coming out from the water"; as the inundation goes down the well-known + banks and ridges appear, "the back-bones of the land," as they were so + naturally called; and when the surface is firm enough to walk on—with + many a pool and ditch still full—the ploughing begins on the soft + dark clay</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The catastrophe of the story—the black gulf + of deceit that suddenly opens under Bata's feet—has always been seen + to be strikingly like the story of Joseph. And—as we have noticed—there + is good reason for the early part of this tale belonging to about the + beginning of the XVIIIth Dynasty, so it</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">72 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">is very closely allied in time as well as + character to the account of Joseph. In this part again is one of those + pointed touches, which show the power of the poet—for a poem in + prose this is—"her heart knew him with the knowledge of youth."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">On reaching the mistaken revenge of Anpu, we see + the sympathy of Bata with his cattle, and his way of reading their + feelings, returned to him most fittingly by the cows perceiving the + presence of the treachery. "He heard what his first cow had said; and the + next entering she also said likewise."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">After this we find a change; instead of the simple + and natural narrative, full of human feeling, and without a touch of + impossibility, every subsequent episode involves the supernatural; Ra + creating a wide water, the extraction of the soul of Bata, his miraculous + wife, and all the transformations—these have nothing in common with + the style or ideas of the earlier tale.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Whence this later tangle came, and how</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 73</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">much of it is drawn from other sources, we can + hardly hope to explain from the fragments of literature that we have. But + strangely there is a parallel which is close enough to suggest that the + patchwork is due to popular mythology. In the myths of Phrygia we meet + with Atys or Attis, of whom varying legends are told. Among these we glean + that he was a shepherd, beautiful and chaste; that he fled from + corruption; that he mutilated himself; lastly he died under a tree, and + afterwards was revived. All this is a duplicate of the story of Bata. And + looking further, we see parallels to the three subsequent transformations. + Drops of blood were shed from the Atys-priest; and Bata, in his first + transformation as a bull, sprinkles two drops of blood by the doors of the + palace. Again, Atys is identified with a tree, which was cut down and + taken into a sanctuary; and Bata in his second transformation is a Persea + tree which is cut down and used in building. Lastly, the mother of Atys is + said to have been a</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">74 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">virgin, who bore him from placing in her bosom a + ripe almond or pomegranate; and in his third transformation Bata is born + from a chip of a tree being swallowed by the princess. These resemblances + in nearly all the main points are too close and continuous to be a mere + chance, especially as such incidents are not found in any other Egyptian + tale, nor in few—if any—other classical myths. It is not + impossible that the names even may have been the same; for Bata, as we + write it, was pronounced Vata (or Vatiu or Vitiou, as others would + vocalise it), and the digamma would disappear in the later Greek form in + which we have Atys.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The most likely course seems to have been that, + starting with a simple Egyptian tale, the resemblance to the shepherd of + the Asiatic myth, led to a Ramesside author improving the story by tacking + on the branches of the myth one after another, and borrowing the name. If + this be granted, we have here in Bata the earliest indications of the + elements</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 75</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">of the Atys mysteries, a thousand years before the + Greek versions.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Returning now from the general structure to the + separate incidents, we note the expression of annoyance where the elder + brother "smote twice on his hands." This gesture is very common in Egypt + now, the two hands being rapidly slid one past the other, palm to palm, + vertically, grating the fingers of one hand over the other; the right hand + moving downwards, and the left a little up. This implies that there is + nothing, that a thing is worthless, that a desired result has not been + attained, or annoyance at want of success; but the latter meanings are now + rare, and more latent than otherwise, and this tale points to the gesture + being originally one of positive anger, though it has been transferred + gradually to express mere negative results.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The valley of the acacia would appear from the + indications to have been by the sea, and probably in Syria; perhaps one of + the half-desert wadis toward Gaza was in the writer's</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18"><i>76</i> ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">mind. The idea of Bata taking out his heart, and + placing it on the flower of a tree, has seemed hopelessly unintelligible. + But it depends on what we are to understand by the heart in Egyptian. Two + words are well known for it, <i>hati</i> and <i>ah;</i> and as it is + unlikely that these should be mere synonyms, we have a presumption that + one of them does not mean the physical heart, but rather the mental heart. + We are accustomed to the same mixture of thought; and far the more common + usage in English is not to employ the name to express the physical heart, + but for the will, as when we say "good-hearted";—for the spring of + action, "broken-hearted ";—for the feelings, "hard-hearted";—for + the passions, "an affair of the heart";—or for the vigour, as when a + man in nature or in act is "hearty" The Egyptian, with his metaphysical + mind, took two different words where we only use one; and when we read of + placing the heart <i>(hati)</i> out of a man, we are led at once by the + analogy of beliefs in</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 77</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">other races to understand this as the vitality or + soul. In the "Golden Bough" Mr. Frazer has explained this part of natural + metaphysics; and in this, and the following points, I freely quote from + that work as a convenient text-book. The soul or vitality of a man is + thought of as separable from the body at will, and therefore communicable + to other objects or positions. In those positions it cannot be harmed by + what happens to the body, which is therefore deathless for the time. But + if the external seat of the soul be attacked or destroyed, the man + immediately dies. This is illustrated from the Norse, Saxons, Celts, + Italians, Greeks, Kabyles, Arabs, Hindus, Malays, Mongolians, Tartars, + Magyars, and Slavonians. It may well, then, be considered as a piece of + inherent psychology: and following this interpretation, I have rendered + "heart" in this sense "soul" in the translation.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The Nine Gods who meet Bata are one of the great + cycles of divinities, which were dif-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">78 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">ferently reckoned in various places. Khnumu is + always the formative god, who makes man upon the potter's wheel, as in the + scene in the temple of Luqsor. And even in natural birth it was Khnumu who + "gave strength to the limbs," as in the earlier "Tales of the Magicians." + The character of the wife of Bata is a very curious study. The total + absence of the affections in her was probably designed as in accord with + her non-natural formation, as she could not inherit aught from human + parents. Ambition appears as the only emotion of this being; her attacks + on the transformations of Bata are not due to dislike, but only to fear + that he should claim her removal from her high station; she "feared + exceedingly for the words that her husband had spoken to her." Her Lilith + nature is incapable of any craving but that for power.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The action here of the seven Hathors we have + noticed in the remarks on the previous tale of the Doomed Prince. The + episode of the sea is very strange; and if we need find</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 79</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">some rationalising account of it, we might suppose + it to be a mythical form of a raid of pirates, who, not catching the + woman, carried off something of hers, which proved an object of contention + in Egypt. But such renderings are unlikely, and we may the rather expect + to find some explanation in a mythological parallel.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The carrying of the lock of hair to Pharaoh, and + his proclaiming a search for the owner, is plainly an early form of the + story of the little slipper, whose owner is sought by the king. The point + that she could not be caught except by setting another woman to tempt her + with ornaments, anticipates the modern novelist's saying, "Set a woman to + catch a woman."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The sudden death of Bata, so soon as the + depository of his soul was destroyed, is a usual feature in such tales + about souls. But it is only in the Indian forms quoted by Mr. Frazer that + there is any revival of the dead; and in no case is there any + transformation like that of Bata. Perhaps none but</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">80 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">an Egyptian or a Chinese would have credited Anpu + with wandering up and down for four years seeking the lost soul. But the + idea of returning the soul in water to the man is found as a magic process + in North America ("Golden Bough," i. 141).</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The first transformation of Bata, into a bull, is + clearly drawn from the Apis bull of Memphis. The rejoicings at discovering + a real successor of Apis are here, the rejoicings over Bata, who is the + Apis bull, distinguished as he says by "bearing every good mark." These + marks on the back and other parts were the tokens of the true Apis, who + was sought for anxiously through the country on the death of the sacred + animal who had lived in the sanctuary. The man who, like Anpu, brought up + a true Apis to the temple would receive great rewards and honours.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The scene where the princess demands the grant of + a favour is repeated over again by Esther at her banquet, and by the + daughter of Herodias. It is the Oriental way of doing</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 81</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">business. But the curious incongruity of making a + great feast with offerings to the ox before sacrificing it, appears + inexplicable until we note the habits of other peoples in slaying their + sacred animals at certain intervals. This tale shows us what is stated by + Greek authors, that the Egyptians slew the sacred Apis at stated times, or + when a new one was discovered with the right marks. The annual sacrifice + of a sacred ram at Thebes shows that the Egyptians were familiar with such + an idea. And though it was considered by the writer of this tale as a + monstrous act, yet the offerings and festivity which accompanied it are in + accordance with the strange fact found by Mariette, that in the three + undisturbed Apis burials which he discovered there were only fragments of + bone, and in one case a head, carefully embalmed with bitumen and + magnificent offerings of jewellery. The divine Apis was eaten as a sacred + feast.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The reason that the princess desires the liver is + strangely explained by a present belief 7</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">82 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">on the Upper Nile. The Darfuris think that the + liver is the seat of the soul ("Golden Bough," ii. 88); and hence if she + ate the liver she would destroy the soul of Bata, or prevent it entering + any other incarnation.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The next detail is also curiously significant. If + a bull was being sacrificed we should naturally suppose the blood would + flow, and that a few drops would not be noticed. Here, however, two drops + are said to fall, and this was when the bull "was upon the shoulders of + the people." Now it is a very general idea that blood must not be allowed + to fall upon the ground; the eastern and southern Africans will not shed + the blood of cattle ("Golden Bough," i. 182); and strangely the + Australians avoid the falling of blood to the ground by placing the + bleeding persons upon the shoulders of other men. This parallel is so + close to the Egyptian tale that it seems as if the bull was borne "on the + shoulders of the people," that his blood should not fall to the ground; + yet in spite of</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 83</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">this precaution "he shook his neck, and he threw + two drops of blood over against the doors of his majesty." In these drops + of blood was the soul of Bata, in spite of the princess having eaten his + liver; and we know how among Jews, Arabs, and other peoples, the blood is + regarded as the vehicle of the soul or life.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The evidence of tree worship is plainer here than + perhaps in any other passage of Egyptian literature. The people rejoice + for the two Persea trees, "and there were offerings made to them."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The blue crown worn by the king was the war cap of + leather covered with scales of copper: it is often found made in dark blue + glaze for statuettes, and it seems probable that the copper was + superficially sulphurised to tint it. Such head-dress was usually worn by + kings when riding in their chariots. The pale gold or electrum here + mentioned was the general material for decorating the royal chariot.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">84 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">The miraculous birth of Bata in his third + transformation is, as we have noticed, closely paralleled by the birth of + Atys from the almond. The idea at the root of this is that of + self-creation or self-existence, as in the usual Egyptian phrase, "bull of + his mother."</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">The king flying up to heaven is a regular + expression for his death: "the hawk has soared," "the follower of the god + has met his maker," so Sanehat describes it (see ist series, pp. 97, 98).</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">This hawk-form of the king may be connected with + the hawk bearing the double crown which is perched on the top of the <i>ka</i> + name of each king. That hawk is not Horus, nor even the king deified as + Horus, because the emblem of life is given to it by other gods (as by Set + on a lintel of XVIIIth Dynasty from Nubt), and therefore the hawk is the + human king who could perish, and not an immortal divinity. Further, this + hawk-king is always perched on the top of the drawing of the doorway to + the sepulchre</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS <b>85</b></span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">which bears the <i>ka</i> name of the king; and + when we see the drawings of the <i>ba</i> bird or soul flying down the + well to the sepulchre, it appears as if the hawk were the royal <i>ba</i> + bird (ordinary men having a <i>ba</i> bird with a human head); and that + the well-known first title of each king represents the royal soul or <i>ba</i> + bird perched on the door of the sepulchre, resting on his way to and from + the visit to the corpse below. The soul or <i>ba</i> of the king at his + death thus flew away as a hawk to meet the sun.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">The veil drawn over the fate of the inhuman + princess is well conceived. That she should die a sharp death has been + foretold; but how Bata should slay the divine creation—his wife—his + mother—is a matter that the scribe reserves in silence; we only read + that "he judged with her before him, and the great nobles agreed with + him." That judgment is best left among the things unwritten.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">86 ANPU AND BATA</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The strange manner in which we can see incident + after incident in the latter part of the tale, each to refer to some + ceremony or belief, even imperfect as our knowledge of such must be, and + the evidence that the whole being of Bata is a transference of the myth of + Atys, must lead us to look on this, the marvellous portion, as woven out + of a group of myths, ceremonies, and beliefs which were joined and + explained by the formation of such a tale. How far it is due to purely + Egyptian ideas, indicated by the Apis bull and the analogies in present + African beliefs, and how far it is Asiatic and belonging to Atys, it would + be premature to decide. But from the weird confusion and mystery of these + transformations, we turn back with renewed pleasure to the simple and + sweet picture of peasant life, and the beauty of Bata, and we see how true + a poet the Egyptian was in feeling and in expression.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font20 c8">XIXth DYNASTY, PTOLEMAIC WRITING</span><br /> + </p> + <p class="paragraph"> + <span class="font16"><i>SETNA AND THE MAGIC BOOK</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">THE mighty King User-maat-ra (Ra-meses the Great) + had a son named Setna Kha-em-uast who was a great scribe, and very learned + in all the ancient writings. And he heard that the magic book of Thoth, by + which a man may enchant heaven and earth, and know the language of all + birds and beasts, was buried in the cemetery of Memphis. And he went to + search for it with his brother An-he-hor-eru; and when they found the tomb + of the king's son, Na-nefer-ka-ptah, son of the king of Upper</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">88 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">and Lower Egypt, Mer-neb-ptah, Setna opened it and + went in.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now in the tomb was Na-nefer-ka-ptah, and with him + was the <i>ka</i> of his wife Ahura;</span><br /> + </p> + <p> + <img src="images/p1-24.jpg" alt="p1-24.jpg" class="c35" /> + </p> + <p class="paragraph"> + <span class="font14">AHURA'S APPEAL.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">for though she was buried at Koptos, her <i>ka</i> + dwelt at Memphis with her husband, whom she loved. And Setna saw them + seated before their offerings, and the book lay</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 89</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">between them. And Na-nefer-ka-ptah said to Setna, + "Who are you that break into my tomb in this way?" He said, "I am Setna, + son of the great King User-maat-ra, living for ever, and I come for that + book which I see between you." And Na-nefer-ka-ptah said, "It cannot be + given to you." Then said Setna, "But I will carry it away by force."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Then Ahura said to Setna, "Do not take this book; + for it will bring trouble on you, as it has upon us. Listen to what we + have suffered for it."</span><br /> + </p> + <p class="paragraph"> + <span class="font20">AHURA'S TALE</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"We were the two children of the King + Mer-neb-ptah, and he loved us very much, for he had no others; and + Na-nefer-ka-ptah was in his palace as heir over all the land. And when we + were grown, the king said to the queen, 'I will marry Na-nefer-ka-ptah</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">90 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">to the daughter of a general, and Ahura to the son + of another general.' And the queen said, 'No, he is the heir, let him + marry his sister, like the heir of a king, none other is fit for him.' And + the king said, 'That is not fair; they had better be married to the + children of the general.'</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And the queen said, 'It is you who are not + dealing rightly with me.' And the king answered, 'If I have no more than + these two children, is it right that they should marry one another? I will + marry Na-nefer-ka-ptah to the daughter of an officer, and Ahura to the son + of another officer. It has often been done so in our family.'</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And at a time when there was a great feast before + the king, they came to fetch me to the feast. And I was very troubled, and + did not behave as I used to do. And the king said to me, 'Ahura, have you + sent some one to me about this sorry matter, saying, "Let me be married to + my elder brother"? 'I said to him, 'Well, let me marry the son</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 91</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">of an officer, and he marry the daughter of + another officer, as it often happens so in our family.' I laughed, and the + king laughed. And the king told the steward of the palace, 'Let them take + Ahura to the house of Na-nefer-ka-ptah to-night, and all kinds of good + things with her.' So they brought me as a wife to the house of + Na-nefer-ka-ptah; and the king ordered them to give me presents of silver + and gold, and things from the palace.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And Na-nefer-ka-ptah passed a happy time with me, + and received all the presents from the palace; and we loved one another. + And when I expected a child, they told the king, and he was most heartily + glad; and he sent me many things, and a present of the best silver and + gold and linen. And when the time came, I bore this little child that is + before you. And they gave him the name of Mer-ab, and registered him in + the book of the 'House of life.'</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And when my brother Na-nefer-ka-ptah</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">92 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">went to the cemetery of Memphis, he did nothing on + earth but read the writings that are in the catacombs of the kings, and + the tablets of the 'House of life,' and the</span><br /> + </p> + <p> + <img src="images/p1-25.jpg" alt="p1-25.jpg" class="c36" /> + </p> + <p class="paragraph"> + <span class="font9">READING THE INSCRIPTION.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">inscriptions that are seen on the monuments, and + he worked hard on the writings. And there was a priest there called + Nesi-ptah; and as Na-nefer-ka-ptah went into a</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">AHURA'S TALE 93</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">temple to pray, it happened that he went behind + this priest, and was reading the inscriptions that were on the chapels of + the gods. And the priest mocked him and laughed. So Na-nefer-ka-ptah said + to him, 'Why are you laughing at me?' And he replied, 'I was not laughing + at you, or if I happened to do so, it was at your reading writings that + are worthless. If you wish so much to read writings, come to me, and I + will bring you to the place where the book is which Thoth himself wrote + with his own hand, and which will bring you to the gods. When you read but + two pages in this you will enchant the heaven, the earth, the abyss, the + mountains, and the sea; you shall know what the birds of the sky and the + crawling things are saying; you shall see the fishes of the deep, for a + divine power is there to bring them up out of the depth. And when you read + the second page, if you are in the world of ghosts, you will become again + in the shape you were in on earth. You will</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font5">94 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">see the sun shining in the sky, with all the gods, + and the full moon.'</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And Na-nefer-ka-ptah said, 'By the life of the + king! Tell me of anything you want</span><br /> + </p> + <p> + <img src="images/p1-26.jpg" alt="p1-26.jpg" class="c37" /> + </p> + <p class="paragraph"> + <span class="font9">SENDING THE SILVER.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">done and I'll do it for you, if you will only send + me where this book is.' And the priest answered Na-nefer-ka-ptah, 'If you + want to go to the place where the book is, you must</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 95</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">give me a hundred pieces of silver for my funeral, + and provide that they shall bury me as a rich priest.' So Na-nefer-ka-ptah + called his lad and told him to give the priest a hundred pieces of silver; + and he made them do as he wished, even everything that he asked for. Then + the priest said to Na-nefer-ka-ptah, 'This book is in the middle of the + river at Koptos, in an iron box; in the iron box is a bronze box; in the + bronze box is a sycamore box; in the sycamore box is an ivory and ebony + box; in the ivory and ebony box is a silver box; in the silver box is a + golden box, and in that is the book. It is twisted all round with snakes + and scorpions and all the other crawling things around the box in which + the book is; and there is a deathless snake by the box.' And when the + priest told Na-nefer-ka-ptah, he did not know where on earth he was, he + was so much delighted.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">"And when he came from the temple he told me all + that had happened to him. And</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font6">96 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">he said, 'I shall go to Koptos, for I must fetch + this book; I will not stay any longer in the north.' And I said, 'Let me + dissuade you, for you prepare sorrow and you will bring me into trouble in + the Thebaid.' And I laid my hand on Na-nefer-ka-ptah, to keep him from + going to Koptos, but he would not listen to me; and he went to the king, + and told the king all that the priest had said. The king asked him, 'What + is it that you want?' and he replied, 'Let them give me the royal boat + with its belongings, for I will go to the south with Ahura and her little + boy Mer-ab, and fetch this book without delay.' So they gave him the royal + boat with its belongings, and we went with him to the haven, and sailed + from there up to Koptos.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"Then the priests of Isis of Koptos, and the high + priest of Isis, came down to us without waiting, to meet Na-nefer-ka-ptah, + and their wives also came to me. We went into the temple of Isis and + Harpokrates; and</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE</span><br /> + </p> + <p class="paragraph"> + <span class="font1"><b>97</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Na-nefer-ka-ptah brought an ox, a goose, and some + wine, and made a burnt-offering and a drink-offering before Isis of Koptos + and Harpokrates. They brought us to a very</span><br /> + </p> + <p> + <img src="images/p1-27.jpg" alt="p1-27.jpg" class="c38" /> + </p> + <p class="paragraph"> + <br /> + </p> + <p class="paragraph"> + <span class="font14">THE PRIESTS' WIVES.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">fine house, with all good things; and + Na-nefer-ka-ptah spent four days there and feasted with the priests of + Isis of Koptos, and the wives of the priests of Isis also made holiday + with me.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c13">8</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">98 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And the morning of the fifth day came; and + Na-nefer-ka-ptah called a priest to him, and made a magic cabin that was + full of men and tackle. He put the spell upon it, and put life in it, and + gave them breath, and sank it in the water. He filled the royal boat with + sand, and took leave of me, and sailed from the haven: and I sat by the + river at Koptos that I might see what would become of him. And he said, + 'Workmen, work for me, even at the place where the book is.' And they + toiled by night and by day; and when they had reached it in three days, he + threw the sand out, and made a shoal in the river. And then he found on it + entwined serpents and scorpions and all kinds of crawling things around + the box in which the book was; and by it he found a deathless snake around + the box. And he laid the spell upon the entwined serpents and scorpions + and all kinds of crawling things which were around the box, that they + should not come out. And he went to the deathless snake, and fought with</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 99</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">him, and killed him; but he came to life again, + and took a new form. He then fought again with him a second time; but he + came to life again, and took a third form. He then cut him in two parts, + and put sand</span><br /> + </p> + <p> + <img src="images/p1-28.jpg" alt="p1-28.jpg" class="c39" /> + </p> + <p class="paragraph"> + <span class="font9">SLAYING THE SNAKE.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">between the parts, that he should not appear + again.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"Na-nefer-ka-ptah then went to the place where he + found the box. He uncovered a box of iron, and opened it; he found then a + box of bronze, and opened that; then he found</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">100 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">a box of sycamore wood, and opened that; again, he + found a box of ivory and ebony, and opened that; yet, he found a box of + silver, and opened that; and then he found a box of gold; he opened that, + and found the book in it. He took the book from the golden box, and read a + page of spells from it. He enchanted the heaven and the earth, the abyss, + the mountains, and the sea; he knew what the birds of the sky, the fish of + the deep, and the beasts of the hills all said. He read another page of + the spells, and saw the sun shining in the sky, with all the gods, the + full moon, and the stars in their shapes; he saw the fishes of the deep, + for a divine power was present that brought them up from the water. He + then read the spell upon the workmen that he had made, and taken from the + haven, and said to them, 'Work for me, back to the place from which I + came.' And they toiled night and day, and so he came back to the place + where I sat by the river of Koptos; I had not drunk nor</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 101</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">eaten anything, and had done nothing on earth, but + sat like one who is gone to the grave.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"I then told Na-nefer-ka-ptah that I wished to see + this book, for which we had taken so much trouble. He gave the book into + my hands; and when I read a page of the spells in it I also enchanted + heaven and earth, the abyss, the mountains, and the sea; I also knew what + the birds of the sky, the fishes of the deep, and the beasts of the hills + all said. I read another page of the spells, and I saw the sun shining in + the sky with all the gods, the full moon, and the stars in their shapes; I + saw the fishes of the deep, for a divine power was present that brought + them up from the water. As I could not write, I asked Na-nefer-ka-ptah, + who was a good writer, and a very learned one; he called for a new piece + of papyrus, and wrote on it all that was in the book before him. He dipped + it in beer, and washed it off in the liquid; for he knew that if it were + washed off, and he</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">102 SETNA AND THE MAGIC BOOK .</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">drank it, he would know all that there was in the + writing.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"We returned back to Koptos the same day, and made + a feast before Isis of Koptos and Harpokrates. We then went to the haven + and sailed, and went northward of Koptos. And as we went on Thoth + discovered all that Na-nefer-ka-ptah had done with the book; and Thoth + hastened to tell Ra, and said, 'Now know that my book and my revelation + are with Na-nefer-ka-ptah, son of the King Mer-neb-ptah. He has forced + himself into my place, and robbed it, and seized my box with the writings, + and killed my guards who protected it.' And Ra replied to him, 'He is + before you, take him and all his kin.'He sent a power from heaven with the + command, 'Do not let Na-nefer-ka-ptah return safe to Memphis with all his + kin.' And after this hour, the little boy Mer-ab, going out from the + awning of the royal boat, fell into the river: he called on Ra, and + everybody who was on the bank raised a cry. Na-nefer-ka.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 103</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">ptah went out of the cabin, and read the spell + over him; he brought his body up because a divine power brought him to the + surface. He read another spell over him, and made him tell of all what + happened to him, and of what Thoth had said before Ra.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"We turned back with him to Koptos. We brought him + to the Good House, we fetched the people to him, and made one embalm him; + and we buried him in his coffin in the cemetery of Koptos like a great and + noble person.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"And Na-nefer-ka-ptah, my brother, said, 'Let us + go down, let us not delay, for the king has not yet heard of what has + happened to him, and his heart will be sad about it.' So we went to the + haven, we sailed, and did not stay to the north of Koptos. When we were + come to the place where the little boy Mer-ab had fallen in the water, I + went out from the awning of the royal boat, and I fell into the river. + They called Na-nefer-ka-ptah, and he came out from the cabin of the royal</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">104 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">boat; he read a spell over me, and brought my body + up, because a divine power brought me to the surface. He drew me out, and + read the spell over me, and made me tell him</span><br /> + </p> + <p> + <img src="images/p1-29.jpg" alt="p1-29.jpg" class="c40" /> + </p> + <p class="paragraph"> + <span class="font9">READING THE SPELL.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">of all that had happened to me, and of what Thoth + had said before Ra. Then he turned back with me to Koptos, he brought me + to the Good House, he fetched the people to me, and made one embalm me, as + great and noble people are buried, and laid me in the tomb where Mer-ab my + young child was.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE</span><br /> + </p> + <p class="paragraph"> + <span class="font18">105</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"He turned to the haven, and sailed down, and + delayed not in the north of Koptos. When he was come to the place where we + fell</span><br /> + </p> + <p> + <img src="images/p1-30.jpg" alt="p1-30.jpg" class="c41" /> + </p> + <p class="paragraph"> + <span class="font3">re.</span><br /> + </p> + <p class="paragraph"> + <span class="font9"><b>REMORSE.</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">into the river, he said to his heart, 'Shall I not + better turn back again to Koptos, that I may lie by them? For, if not, + when I go down to Memphis, and the king asks after</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">106 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">his children, what shall I say to him? Can I tell + him, "I have taken your children to the Thebaid, and killed them, while I + remained alive, and I have come to Memphis still alive"?' Then he made + them bring him a linen cloth of striped byssus; he made a band, and bound + the book firmly, and tied it upon him. Na-nefer-ka-ptah then went out of + the awning of the royal boat and fell into the river. He cried on Ra; and + all those who were on the bank made an outcry, saying, 'Great woe! Sad + woe! Is he lost, that good scribe and able man that has no equal?'</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"The royal boat went on, without any one on earth + knowing where Na-nefer-ka-ptah was. It went on to Memphis, and they told + all this to the king. Then the king went down to the royal boat in + mourning, and all the soldiers and high priests and priests of Ptah were + in mourning, and all the officials and courtiers. And when he saw + Na-nefer-ka-ptah, who was in the inner cabin of the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">AHURA'S TALE 107</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">royal boat—from his rank of high scribe—he + lifted him up. And they saw the book by him; and the king said, 'Let one + hide this book that is with him.' And the officers of the king, the + priests of Ptah, and the high priest of Ptah, said to the king, 'Our Lord, + may the king live as long as the sun! Na-nefer-ka-ptah was a good scribe, + and a very skilful man.' And the king had him laid in his Good House to + the sixteenth day, and then had him wrapped to the thirty-fifth day, and + laid him out to the seventieth day, and then had him put in his grave in + his resting-place.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"I have now told you the sorrow which has come + upon us because of this book for which you ask, saying, 'Let it be given + to me.' You have no claim to it; and, indeed, for the sake of it, we have + given up our life on earth."</span><br /> + </p> + <p class="paragraph"> + <span class="font18">And Setna said to Ahura, "Give me the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">108 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">book which I see between you and Na-nefer-ka-ptah; + for if you do not I will take it by force." Then Na-nefer-ka-ptah rose + from his seat and said, "Are you Setna, to whom</span><br /> + </p> + <p> + <img src="images/p1-31.jpg" alt="p1-31.jpg" class="c42" /> + </p> + <p class="paragraph"> + <span class="font9"><b>SETNA DEMANDING THE ROLL.</b></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">my wife has told of all these blows of fate, which + you have not suffered? Can you take this book by your skill as a good + scribe? If, indeed, you can play games with</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">SETNA AND THE MAGIC BOOK 109</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">me, let us play a game, then, of 52 points." And + Setna said, "I am ready," and the board and its pieces were put before + him. And Na-nefer-ka-ptah won a game from Setna; and he put the spell upon + him, and</span><br /> + </p> + <p> + <img src="images/p1-32.jpg" alt="p1-32.jpg" class="c43" /> + </p> + <p class="paragraph"> + <span class="font9">SETNA VANQUISHED.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">defended himself with the game board that was + before him, and sunk him into the ground above his feet. He did the same + at the second game, and won it from Setna, and sunk him into the ground to + his waist.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">110 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">He did the same at the third game, and made him + sink into the ground up to his ears. Then Setna struck Na-nefer-ka-ptah a + great blow with his hand. And Setna called his brother An-he-hor-eru and + said to him,</span><br /> + </p> + <p> + <img src="images/p1-33.jpg" alt="p1-33.jpg" class="c44" /> + </p> + <p class="paragraph"> + <span class="font9"><b>APPLYING</b> THE TALISMAN.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">"Make haste and go up upon earth, and tell the + king all that has happened to me, and bring me the talisman of my father + Ptah, and my magic books."</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">And he hurried up upon earth, and told</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font5">SETNA AND THE MAGIC BOOK 111</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">the king all that had happened to Setna. The king + said, "Bring him the talisman of his father Ptah, and his magic books." + And An-he-hor-eru hurried down into the tomb;</span><br /> + </p> + <p> + <img src="images/p1-34.jpg" alt="p1-34.jpg" class="c45" /> + </p> + <p class="paragraph"> + <span class="font9">SETNA VICTORIOUS.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">he laid the talisman on Setna, and he sprang up + again immediately. And then Setna reached out his hand for the book, and + took it. Then—as Setna went out from the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">112 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">tomb—there went a Light before him, and + Darkness behind him. And Ahura wept at him, and she said, "Glory to the + King of Darkness! Hail to the King of Light! all power is gone from the + tomb." But Na-nefer-ka-ptah said to Ahura, "Do not let your heart be sad; + I will make him bring back this book, with a forked stick in his hand, and + a fire-pan on his head." And Setna went out from the tomb, and it closed + behind him as it was before.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Then Setna went to the king, and told him + everything that had happened to him with the book. And the king said to + Setna, "Take back the book to the grave of Na-nefer-ka-ptah, like a + prudent man, or else he will make you bring it with a forked stick in your + hand, and a fire-pan on your head." But Setna would not listen to him; and + when Setna had unrolled the book he did nothing on earth but read it to + everybody.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">[Here follows a story of how Setna, walking in the + court of the temple of Ptah, met</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">SETNA AND THE MAGIC BOOK 113</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Tabubua, a fascinating girl, daughter of a priest + of Bast, of Ankhtaui; how she repelled his advances, until she had + beguiled him into giving up all his possessions, and</span><br /> + </p> + <p> + <img src="images/p1-35.jpg" alt="p1-35.jpg" class="c46" /> + </p> + <p class="paragraph"> + <span class="font9">SETNA READING THE ROLL.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">slaying his children. At the last she gives a + fearful cry and vanishes, leaving Setna bereft of even his clothes. This + would seem to be merely a dream, by the disappearance of Tabubua, and by + Setna finding 9</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">114 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">his children alive after it all; but on the other + hand he comes to his senses in an unknown place, and is so terrified as to + be quite ready to make restitution to Na-nefer-ka-ptah. The episode, which + is not creditable to Egyptian society, seems to be intended for one of the + vivid dreams which the credulous readily accept as half realities.]</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">So Setna went to Memphis, and embraced his + children for that they were alive. And the king said to him, "Were you not + drunk to do so?" Then Setna told all things that had happened with Tabubua + and Na-nefer. ka-ptah. And the king said, "Setna, I have already lifted up + my hand against you before, and said, 'He will kill you if you do not take + back the book to the place you took it from.' But you have never listened + to me till this hour. Now, then, take the book to Na-nefer-ka-ptah, with a + forked stick in your hand, and a fire-pan on your head."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">So Setna went out from before the king, with a + forked stick in his hand, and a fire-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">SETNA AND THE MAGIC BOOK 115</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">pan on his head. He went down to the tomb in which + was Na-nefer-ka-ptah. And Ahura said to him, "It is Ptah, the great god, + that has brought you back safe." Na-nefer-ka-ptah laughed, and he said, + "This is the business that I told you before." And when Setna had praised + Na-nefer-ka-ptah, he found it as the proverb says, "The sun was in the + whole tomb." And Ahura and Na-nefer-ka-ptah besought Setna greatly. And + Setna said, "Na-nefer-ka-ptah, is it aught disgraceful (that you lay on me + to do)?" And Na-nefer-ka-ptah said, "Setna, you know this, that Ahura and + Mer-ab, her child, behold! they are in Koptos; bring them here into this + tomb, by the skill of a good scribe. Let it be impressed upon you to take + pains, and to go to Koptos to bring them here." Setna then went out from + the tomb to the king, and told the king all that Na-nefer-ka-ptah had told + him.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The king said, "Setna, go to Koptos and bring back + Ahura and Mer-ab." He</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">116 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">answered the king, "Let one give me the royal boat + and its belongings." And they gave him the royal boat and its belongings, + and he left the haven, and sailed without stopping till he came to Koptos.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">And they made this known to the priests of Isis at + Koptos and to the high priest of Isis; and behold they came down to him, + and gave him their hand to the shore. He went up with them and entered + into the temple of Isis of Koptos and of Harpo-krates. He ordered one to + offer for him an ox, a goose, and some wine, and he made a burnt-offering + and a drink-offering before Isis of Koptos and Harpokrates. He went to the + cemetery of Koptos with the priests of Isis and the high priest of Isis. + They dug about for three days and three nights, for they searched even in + all the catacombs which were in the cemetery of Koptos; they turned over + the steles of the scribes of the "double house of life," and read the + inscriptions that they found on them. But</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">SETNA AND THE MAGIC BOOK 117</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">they could not find the resting-place of Ahura and + Mer-ab.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Now Na-nefer-ka-ptah perceived that they could not + find the resting-place of Ahura and her child Mer-ab. So he raised himself + up as a venerable, very old, ancient, and came before Setna. And Setna saw + him, and Setna said to the ancient, "You look like a very old man, do you + know where is the resting-place of Ahura and her child Mer-ab?" The + ancient said to Setna, "It was told by the father of the father of my + father to the father of my father, and the father of my father has told it + to my father; the resting-place of Ahura and of her child Mer-ab is in a + mound south of the town of Pehemato (?)" And Setna said to the ancient, + "Perhaps we may do damage to Pehemato, and you are ready to lead one to + the town for the sake of that." The ancient replied to Setna, "If one + listens to me, shall he therefore destroy the town of Pehemato! If they do + not find Ahura and her child</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">118 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Mer-ab under the south corner of their town may I + be disgraced." They attended to the ancient, and found the resting-place + of Ahura and her child Mer-ab under the south corner of the town of + Pehemato. Setna laid them in the royal boat to bring them as honoured + persons, and restored the town of Pehemato as it originally was. And + Na-nefer-ka-ptah made Setna to know that it was he who had come to Koptos, + to enable them to find out where the resting-place was of Ahura and her + child Mer-ab.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">So Setna left the haven in the royal boat, and + sailed without stopping, and reached Memphis with all the soldiers who + were with him. And when they told the king he came down to the royal boat. + He took them as honoured persons escorted to the catacombs, in which + Na-nefer-ka-ptah was, and smoothed down the ground over them.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5"><i>This is the completed writing of the tale of + Setna Kha-em-uast, and Na-nefer-ka.-ptah, and</i></span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 119</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14"><i>his wife Ahura, and their Mid Mer-ab. It was + written in the 35th</i> <i>year, the month Tybi.</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18"><i>REMARKS</i></span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">This tale of Setna only exists in one copy, a + demotic papyrus in the Ghizeh Museum. The demotic was published in + facsimile by Mariette in 1871, among "Les Papyrus du Musee de Boulaq; " + and it has been translated by Brugsch, Revillout, Maspero, and Hess. The + last version—"Der Demotische Roman von Stne Ha-m-us, von J. J. Hess"—being + a full study of the text with discussion and glossary, has been followed + here; while the interpretation of Maspero has also been kept in view in + the rendering of obscure passages.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Unhappily the opening of this tale is lost, and I + have therefore restored it by a recital of the circumstances which are + referred to in what remains. Nothing has been introduced</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">120 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">which is not necessarily involved or stated in + the existing text. The limit of this restoration is marked by ]; the + papyrus beginning with the words, "It is you who are not dealing rightly + with me."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The construction is complicated by the mixture of + times and persons; and we must remember that it was written in the + Ptolemaic period concerning an age long past. It stood to the author much + as Tennyson's "Harold" stands to us, referring to an historical age, + without too strict a tie to facts and details. Five different acts, as we + may call them, succeed one another. In the first act—which is + entirely lost, and here only outlined—the circumstances which led + Setna of the XlXth Dynasty to search for the magic book must have been + related. In the second act Ahura recites the long history of herself and + family, to deter Setna from his purpose. This act is a complete tale by + itself, and belongs to a time some generations before Setna; it is here + supposed to belong to the time of Amenhotep</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 121</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">III., in the details of costume adopted for + illustration. The third act is Setna's struggle as a rival magician to + Na-nefer-ka-ptah, from which he finally comes off victorious by his + brother's use of a talisman, and so secures possession of the coveted + magic book. The fourth act—which I have here only summarised—shows + how Na-nefer-ka-ptah resorts to a bewitchment of Setna by a sprite, by + subjection to whom he loses his magic power. The fifth act shows Setna as + subjected to Na-nefer-ka-ptah, and ordered by him to bring the bodies of + his wife and child to Memphis into his tomb.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">While, therefore, the sentimental climax of the + tale—the restoration of the unity of the family in one tomb—belongs + to persons of the XVIIIth Dynasty, the action of the tale is entirely of + the XlXth Dynasty, for what happened in the XVIIIth Dynasty (second act) + is all related in the XlXth. And the actual composition of it belongs to + Ptolemaic times, not only on the evidence of the manuscript,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">122 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">but also of the language; this being certified by + the importance of Isis and Horus at Koptos, which is essentially a late + worship there.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">Turning now to the details, we may note that the + statement that Setna Kha-em-uast was a son of User-maat-ra (or Ramessu + II.) occurs in the fourth act which is here only summarised. Among the + sons of Ramessu historically known, the Prince Kha-em-uast (or + "Glory-in-Thebes ") was the most important; he appears to have been the + eldest son, exercising the highest offices during his father's life. That + the succession fell on the thirteenth son, Mer-en-ptah, was doubtless due + to the elder sons having died during the preternaturally long reign of + Ramessu.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The other main personage here is Na-nefer-ka-ptah + (or "Excellent is the <i>ka</i> of Ptah "), who is said to be the son of a + King Mer-neb. ptah. No such name is known among historical kings; and it + is probably a popular corruption or abbreviation. It was pro-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 123</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">nounced Minibptah, the r being dropped in early + times. It would seem most like Mine-ptah or Mer-en-ptah, the son and + successor of Ramessu II.; but as the date of Mer-neb-ptah is supposed to + be some generations before that, such a supposition would involve a great + confusion on the scribes' part. Another possibility is that it represents + Amenhotep III., Neb-maat-ra-mer-ptah, pronounced as Nimu-rimiptah, which + might be shortened to Neb. mer-ptah or Mer-neb-ptah. Such a time would + well suit the tale, and that reign has been adopted here in fixing the + style of the dress of Ahura and her family.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">This tale shows how far the <i>ka</i> or double + might wander from its body or tomb. Here Ahura and her child lie buried at + Koptos, while her husband's tomb is at Memphis. But that does not separate + them in death; her <i>ka</i> left her tomb and went down to Memphis to + live with the <i>ka</i> of her husband in his tomb. Thus, when Setna + forces the tomb of Na-nefer-ka-ptah, he finds Ahura seated by</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">124 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">him with the precious magic roll between them and + the child Mer-ab; and the voluble Ahura recounts all their history, and + weeps when the roll is carried away by Setna. Yet all the time her body is + at Koptos, and the penalty imposed on Setna is that of bringing her body + to the tomb where her <i>ka</i> already was dwelling. If a <i>ka</i> could + thus wander so many hundred miles from its body to gratify its affections, + it would doubtless run some risks of starving, or having to put up with + impure food; or might even lose its way, and rather than intrude on the + wrong tomb, have to roam as a vagabond <i>ka.</i> It was to guard against + these misfortunes that a supply of formulas were provided for it, by which + it should obtain a guarantee against such misfortunes—a kind of + spiritual directory or guide to the unprotected; and such formulas, when + once accepted as valid, were copied, repeated, enlarged, and added to, + until they became the complex and elaborate work—The Book of the + Dead, Perhaps nothing else</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 125</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c14">gives such a view of the action of the <i>ka</i> + as this tale of Setna.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c14">There is here also an insight into the + arrangement of marriages in Egypt. It does not seem that anything was + determined about a marriage during childhood; it is only when the children + are full-grown that a dispute arises between the king and queen as to + their disposal. But the parents decide the whole question. It is, of + course, well known that the Egyptians had no laws against consanguinity in + marriages; on the contrary, it was with them, as with the Persians, + essential for a king to marry in the royal family, and also usual for + private persons to marry in their family. Even to the present day in + Egypt, although sister-marriage has disappeared, yet it is the duty of a + man to marry his first cousin or some one in the family. The very idea of + relationship being any possible impediment to marriage was un-thought of + by the Egyptian; his favourite concrete expression for a self-existent or + self-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">126 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">created being—"husband of his mother "—shows + this unmistakably.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The objection made by the king to the marriage of + Na-nefer-ka-ptah and Ahura turns on the point that he has only these two + children, and hence, if they marry the children of the generals, there + will be two families instead of only one to ensure future posterity. The + queen, however, talks the king over on the matter. The cause of Ahura's + being troubled at the feast is not certain, but the king evidently + supposes that she has been pleading to be allowed to marry her beloved + brother, and when taxed with it she only expresses her willingness to give + way to his exogamic views. The brief sentence, "I laughed and the king + laughed," seems to mean that she pleased and amused her father so that he + gave way, and immediately told the steward to arrange for her marriage as + she desired. I have here abbreviated a few needlessly precise details. We + also learn, by the way, that there was a regular registry of births, in + which Mer-ab was entered.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 127</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">It appears that the court was considered to be at + Memphis, and not at Thebes. This would not have been so arranged had this + been written in the Ramesside times, but under the Ptolemies Memphis was + the seat of the court—when not at Alexandria. The name of the + priest, Nesi-ptah, also shows another anachronism. Such a name was not + usual till some time after the XlXth Dynasty. Another touch of late times + is in the antiquarian curiosity of Na-nefer-ka-ptah about ancient + writings, "He did nothing on earth but read the writings that are in the + catacombs of the kings, and the tablets of the House of Life." In the + XlXth Dynasty there is no sign of interest in such records, but in the + Renascence ancient things came into fashion, all the old titles were + revived, the old style was copied, and very long genealogies were worked + up and carved in the inscriptions. In such an age many a <i>dilettante</i> + rich young man would amuse himself, as in this tale, with reading + inscriptions</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">128 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">and hunting up his family genealogy from the + tombstones and the registers.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The firm belief in magic which underlies all this + tale might perhaps be thought to be inappropriate to the enlightenment of + Greek times. We have seen how in the earliest tales magic is a mainspring + of the action, and it is at first sight surprising that its sway should + last through so many thousands of years. But there may well have been a + recrudescence of such beliefs, along with the revival of interest in the + earlier history. The enormous spread and popularity of Gnosticism—the + belief in the efficacy of words and formulas to control spirits and their + actions—in the centuries immediately after this, shows how ingrained + magic ideas were, and how ready to sprout up when the counterbalancing + interests of the old mythology were gone, and their place taken by the + intangible spirituality of Platonism and the early Christian atmosphere.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">A most Egyptian turn is given where the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 129</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">priest bargains for a large payment for his + funeral, and to be buried as a rich priest. The enclosing of the magic + roll in a series of boxes has many parallels. In an Indian tale we read: + "Round the tree are tigers and bears and scorpions and snakes; on the top + of the tree is a very fat great snake; on his head is a little cage; in + the cage is a bird; and my soul is in that bird" ("Golden Bough," ii. + 300). In Celtic tales the series-idea also occurs. The soul of a giant is + in an egg, the egg is in a dove, the dove is in a hare, the hare is in a + wolf, and the wolf is in an iron chest at the bottom of the sea ("Golden + Bough," ii. 314). The Tartars have stories of a golden casket containing + the soul, inside a copper or silver casket ("Golden Bough," ii. 324). And + the Arabs tell of a soul put in the crop of a sparrow, and the sparrow in + a little box, and this in another small box, and this put into seven other + boxes, and these in seven chests, and the chest in a coffer of marble + ("Golden 10</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">130 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Bough," ii. 318). The notion, therefore, of a + series of boxes, one enclosing another, and the whole guarded by dangerous + animals, is well known as an element in tales. The late date is here shown + by the largest and least precious of the boxes being of iron, which was + rarely, if ever, used in Ramesside times, and was not common till the + Greek age.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The magic engineering of Na-nefer-ka. ptah is very + curious. The cabin or air-chamber of men in model, who are let down to + work for him, suggests that Egyptians may have used the principle of a + diving-bell or air-chamber for reaching parts under water. Certainly the + device of raising things by dropping down sand to be put under them is + still practised. An immense sarcophagus at Gizeh was raised from a deep + well by natives who thrust sand under it rammed tight by a stick, and by + this simple kind of hydraulic press raised it a hundred feet to the + surface. In this way the magic men of Na-nefer-ka-ptah raised up the chest + when</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 131</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">they had discovered it by means of the sand which + he poured over from the boat.</span><br /> + </p> + <p class="paragraph"> + <span class="font19 c5">There is some picturesqueness in this tale, though + it has not the charm of the earlier compositions. The scene of Ahura + sitting for three days and nights, during the combat, watching by the side + of the river, where she "had not drunk or eaten anything, and had done + nothing on earth but sat like one who is gone to the grave," is a touching + detail.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The light on the education of women is curious. + Ahura can read the roll, but she cannot write. We are so accustomed to + regard reading and writing as all one subject that the distinction is + rare; but with a writing comprising so many hundred signs as the Egyptian, + the art of writing or draw-Ing all the forms, and knowing which to use, is + far more complex than that of reading. There are now ten students who can + read an inscription for one who could compose it correctly. Here a woman + of the highest rank is supposed to be able to read, but not</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font23">132 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">to write; that is reserved for the skill of "a + good writer, and a very learned one."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The writing of spells and then washing the ink off + and drinking it is a familiar idea in the East. Modern Egyptian bowls have + charms engraved on them to be imparted to the drink, and ancient + Babylonian bowls are inscribed with the like purpose.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">An insight into the powers of the gods is here + given us. The Egyptian did not attribute to them omniscience. Thoth only + discovered what Na-nefer-ka-ptah had done as they were sailing away, some + days after the seizure of the book. And even Ra is informed by the + complaint of Thoth. If Ra were the physical sun it would be obvious that + he would see all that was being done on earth; it would rather be he who + would inform Thoth. The conception of the gods must therefore have been + not pantheistic or materialist, but solely as spiritual powers who needed + to obtain information, and who only could act through intermediaries. + Further,</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 133</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">nothing can be done without the consent of Ra; + Thoth is powerless over men, and can only ask Ra, as a sort of universal + magistrate, to take notice of the offence. Neither god acts directly, but + by means of a power or angel, who takes the commission to work on men. How + far this police-court conception of the gods is due to Greek or foreign + influence can hardly be estimated yet. It certainly does not seem in + accord with the earlier appeals to Ra, and direct action of Ra, in "Anpu + and Bata."</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The power of spells is limited, as we have just + seen the abilities of the gods were limited. The most powerful of spells, + the magic book of Thoth himself, cannot restore life to a person just + drowned. All that Na. nefer-ka-ptah can do with the spell is to cause the + body to float and to speak, but it remains so truly dead that it is buried + as if no spell had been used. Now it was recognised that the <i>ka</i> + could move about and speak to living persons, as Ahura does to</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">134 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Setna. Hence all that the spells do is not to + alter the course of nature, but only to put the person into touch and + communication with the ever-present supernatural, to enable him to know + what the birds, the fishes, and the beasts all said, and to see the + unseen.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">Modern conceptions of the spiritual are so bound + up with the sense of omnipresence and omniscience that we are apt to read + those ideas into the gods and the magic of the ancients. Here we have to + deal with gods who have to obtain information, and who order powers to act + for them, with spells which extend the senses to the unseen, but which do + not affect natural results and changes.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The inexorable fate in this tale which brings one + after another of the family to die in the same spot is not due to Greek + influence, though it seems akin to that. In the irrepressible + transmigrations of Bata, and the successive risks of the Doomed Prince, + the same ideas are seen working in the</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 135</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">Egyptian mind. The remorse of Na-nefer-ka-ptah is + a stronger touch of conscience and of shame than is seen in early times.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">There is an unexplained point in the action as to + how Na-nefer-ka-ptah, with the book upon him, comes up from the water, + after he is drowned, into the cabin of the royal boat. The narrator had a + difficulty to account for the recovery of the body without the use of the + magic book, and so that stage is left unnoticed. The successive stages of + embalming and mourning are detailed. The sixteen days in the Good House is + probably the period of treatment of the body, the time up to the + thirty-fifth day that of wrapping and decoration of the mummy cartonnage, + and then the thirty-five days more of lying in state until the burial.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">We now reach the third act, of Setna's struggle + to get the magic roll. Here the strange episode comes in of the rival + magicians gambling; it recalls the old tale of Rampsinitus descending into + Hades and play-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">136 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">ing at dice with Ceres, and the frequent presence + of draught-boards in the tombs, shows how much the <i>ka</i> was supposed + to relish such pleasures. The regular Egyptian game-board had three rows + of ten squares, or thirty in all. Such are found from the XIIth Dynasty + down to Greek times; but this form has now entirely disappeared, and the + <i>man-galah</i> of two rows of six holes, or the <i>tab</i> of four rows + of nine holes, have taken its place. Both of these are side games, where + different sides belong to opposite players. The commoner <i>siga</i> is a + square game, five rows of five, or seven rows of seven holes, and has no + personal sides. The ancient game was played with two, or perhaps three, + different kinds of men, and the squares were counted from one end along + the outer edge; but what the rules were, or how a game of fifty-two points + was managed, has not yet been explained.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The strange scene of Setna being sunk into the + ground portion by portion, as he loses</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 137</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">successive games, is parallel to a mysterious + story among the dervishes in Palestine. They tell how the three holy + shekhs of the Dervish orders, Bedawi, Erfa'i, and Desuki, went in + succession to Baghdad to ask for a jar of water of Paradise from the + Derwisha Bint Bari, who seems to be a sky-genius, controlling the meteors. + The last applicant, Desuki, was refused like the others; so he said, + "Earth! swallow her," and the earth swallowed her to her knees; still she + gave not the water, so he commanded the earth, and she was swallowed to + her waist; a third time she refused, and she was swallowed to her breasts; + she then asked him to marry her, which he would not; a fourth time she + refused the water and was swallowed to her neck. She then ordered a + servant to bring the water ("Palestine Exploration Statement, 1894," p. + 32). The resemblance is most remarkable in two tales two thousand years + apart; and the incident of Bint Bari asking the dervish to marry her has + its connection with this tale. Had</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">138 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">the dervish done so he would—according to + Eastern beliefs—have lost his magic power over her, just as Setna + loses his magic power by his alliance with Tabubua, to which he is tempted + by Na-nefer-ka-ptah, in order to subdue him. The talisman here is a means + of subduing magic powers, and is of more force than that of Thoth, as Ptah + is greater than he.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The fourth act recounts the overcoming of the + power of Setna by Na-nefer-ka-ptah, who causes Tabubua to lead to the loss + of his superior magic, and thus to subdue him to the magic of his rival. + Ankhtaui, here named as the place of Tabubua, was a quarter of Memphis, + which is also named as the place of the wife of Uba-aner in the first + tale.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The fifth act describes the victory of + Na-nefer-ka-ptah, and his requiring Setna to reunite the family in his + tomb at Memphis. The contrast between Ahura's pious ascription to Ptah, + and her husband's chuckle at</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">REMARKS 139</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">seeing his magic successful, is remarkable. Setna + at once takes the position of an inferior by addressing praises to + Na-nefer-ka-ptah: after which the tomb became bright as it was before he + took away the magic roll. Setna then having made restitution, is required + to give some compensation as well.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c5">The search for the tomb of Ahura and Mer-ab is a + most tantalising passage. The great cemetery of Koptos is the scene, and + the search occupies three days and nights in the catacombs and on the + steles. Further, the tomb was at the south corner of the town of Pehemato, + as Maspero doubtfully reads it. Yet this cemetery is now quite unknown, + and in spite of all the searching of the native dealers, and the + examination which I have made on the desert of both sides of the Nile, it + is a mystery where the cemetery can be. The statement that the tomb was at + the south corner of a town pretty well excludes it from the desert, which + runs north and</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font18">140 SETNA AND THE MAGIC BOOK</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">south there. And it seems as if it might have + been in some raised land in the plain, like the spur or shoal on which the + town of Koptos was built. If so it would have been covered by the ten to + twenty feet rise of the Nile deposits since the time of its former use.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The appearance of the ancient to guide Setna + gives some idea of the time that elapsed between then and the death of + Ahura. The ancient, who must be allowed to represent two or three + generations, says that his great-grandfather knew of the burial, which + would take it back to five or six generations. This would place the death + of Ahura about 150 years before the latter part of the reign of Ramessu + II., say 1225 B.C.: thus, being taken back to about 1375 B.C., would make + her belong to the generation after Amenhotep III., agreeing well with + Mer-neb. ptah, being a corruption of the name of that king. No argument + could be founded on so slight a basis; but at least there is no contra-</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">REMARKS 141</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">diction in the slight indications which we can + glean.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The fear of Setna is that this apparition may + have come to bring him into trouble by leading him to attack some property + in this town; and Setna is particularly said to have restored the ground + as it was before, after removing the bodies.</span><br /> + </p> + <p class="paragraph"> + <span class="font18 c14">The colophon at the end is unhappily rather + illegible. But the thirty-fifth year precludes its belonging to the reign + of any Ptolemy, except the IInd or the VIIIth; and by the writing Maspero + attributes it to the earlier of these reigns.</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font22">INDEX</span><br /> + </p> + <p class="paragraph"> + <span class="font14 c4">ACACIA, 48-57</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Ahura tells her history, 89; before the king, 90; + marriage of, 91; waiting at Koptos, 100; read, but wrote not, 101, 131; + death of, 103; tomb of, 117; re-buried, 118; wanderings of, 124</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Amenhotep III., 123</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Angels, use of, 133</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Anhehoreru, 87; raises Setna, no</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Anpu and Bata, 36, &c.; tale composite, 66, + 72, 74> 86</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Anpu, wife of, 40; ambush of, 44, 72; seeks the + soul, 56-7; rides the bull, 59</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Apis bull, 60, 80; killed, 61, 81; eaten, 61-81; + burials, 81</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Atys, myth of, 73-5, 86</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c47">BA-BIRD, royal, 84 Bast, priest of, 113</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Bata character of, 36, 68-9, 73; a type now seen, + 68; temptation of, 41, 73; mutilation of, 47, 73; death of, 56, 79; + transformed as a bull, 58, 80; killed, 61, 82; transformed as a tree, 61, + 73; killed, 63; trahsiormed as a child, 64, 74, 84; dies, 65; wife of, + created, 51, 78; taken away, 55; at the king's table, 61, 63, 80; rides + with the king, 63; vengeance on Bata, 61, 63; condemned, 65, 85; nature + of, 78</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Beer frothing, a portent, 48, 56</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Blood, drops of, 61, 73, 82; not to fall on + ground, 82; seat of life, 83</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Blue crown, 62, 83</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Book of the Dead, 124</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Boxes nested, 95, 129</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Bread-making, 38, 69</span><br /> + </p> + <p class="paragraph"> + <span class="font11 c4">Brothers, tale of two, 36</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font19">144</span><br /> + </p> + <p class="paragraph"> + <span class="font19">INDEX</span><br /> + </p> + <p class="paragraph"> + <span class="font12">Bull of Bata, 58</span><br /> + </p> + <p class="paragraph"> + <span class="font12">Burial customs, 107, 135</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">CABIN submerged, 98, 130 Cane of Tahutmes III., 3 + Captives made of civilians, 6, 10 Cattle, attention to, 38, 45, 72;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">driven in at night, 70 Cemetery, search in, 116, + 139 Chip, swallowed by princess, 64 Colophons, 65, 67, 118, 141 + Concealment of soldiers, 4, 8 Crocodile, fate of prince, 25, 27,</span><br /> + </p> + <p class="paragraph"> + <span class="font12">33-5</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">DAILY tasks of <i>the fellah,</i> 69 Daughter of + chief, 16-23 Dervish shekhs, 137 Desertion, wholesale, 8 Dog of doomed + prince, 15, 25,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">27</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Dogs eat the dead, 49 Doomed prince, 13-27; date + of,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">29 d'Orbiney papyrus, 65</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">EDESSA, scheme for taking, 9</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Education, 131</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Embalming, periods of, 107,</span><br /> + </p> + <p class="paragraph"> + <span class="font12">'35</span><br /> + </p> + <p class="paragraph"> + <span class="font12">Emotional element, 32, 68, 72,</span><br /> + </p> + <p class="paragraph"> + <span class="font12">131</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c48">Enchantment by reading, 93, 100, 133</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">FATE inevitable, 15, 103, 106, 134; predicted, + 13, 25; nature of, 30</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Favours, asking of, 61, 63, <i>So</i> Firepan on + head, 112, 114 Forked stick, 112, 114 Fortresses taken by stratagem, 8 + Frazer, Mr., "Golden Bough,"</span><br /> + </p> + <p class="paragraph"> + <span class="font12">77</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Frontiers of Egypt, 29 Fullers of Pharaoh, 53</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">GAME of 52 points, 108, 135 Gesture with hands, 75 + Gnosticism, 128 Gods, nine, 50; powers of, 132 "Golden Bough " quoted, 77,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c49">&c. Golden dish of Tahutia, 11</span><br /> + </p> + <p class="paragraph"> + <span class="font12">HAIR, lock of, 52-4, 79; tiring,</span><br /> + </p> + <p class="paragraph"> + <span class="font12">39.40</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">Hathor, generic name, 30 Hathor's decree a fate, + 13, 29,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c50">51 Hawk, royal <i>ba,</i> 84; on <i>ka</i></span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">name, 84 Heart, or soul, removed, 76!</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">two words for, 76 Hero, parentage of, 28 + Hospitality of Syrians, 19 House, mysterious, 16, 31</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">INSCRIPTIONS, reading, 92, 116,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">127</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Inundation, end of, 38, 71 Iron box, 95, 130 Isis + of Koptos, 96, 116, 122</span><br /> + </p> + <p class="paragraph"> + <span class="font11">JOPPA, taking of, 1-7</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font20">INDEX</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c48">Joseph, story of, 71 Judgment of Bata's wife, 65</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4"><i>KA,</i> name of kings, 84; of</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Ahura at Memphis, 88, 123;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">wandering, 123 Khaemuast, 87, 122 Khalu, sons of + chiefs of, 19 Khnumu frames a woman, 51,</span><br /> + </p> + <p class="paragraph"> + <span class="font12">78</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">King flying to heaven, 84 King's <i>ba</i> as a + hawk, 84 Koptos, book in river at, 95;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">sailing to, 96; priests at, 96;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">tombs in, 115, 139 Kush, royal son of, 64</span><br /> + </p> + <p class="paragraph"> + <span class="font12">LIGHT in the tomb, 112, 115,</span><br /> + </p> + <p class="paragraph"> + <span class="font12">139</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Liver eaten, 61, 81 Lock of hair, 52-54 Luck, 31</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">MAGIC book, 87, 93, 100;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">cabin, 98, 130; belief in, 128</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">Marriage destroys magic power,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c51">US, 137-8 Marriages, consanguineous, 90,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">125</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Memphis a court-city, 127 Menkheperra, 1-3, 6 + Merab born, 91; death of, 102;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">reveals the gods, 103; burial</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">of, 103; reburial of, 118 Merneb ptah, king, 88, + 89, 122 Mighty man and crocodile, 25,</span><br /> + </p> + <p class="paragraph"> + <span class="font14">33</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">Milk for serpent, 26, 34 Mourning, 49, 106</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">NAHARAINA, 16, 29 Naming-day of child, 64 + Naneferkaptah, 87; married, 91; reads inscriptions, 92; gets the book, + 100; beats Setna, 109; appears to Setna, 117, 140; name of, 122 Nesi ptah, + priest, 92, 127</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c47">OFFERINGS to Isis, 97, 116 Omnipresence unknown, + 134</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">PARCAE irresistible, 31 Pehematu, 117 Persea + trees, 61-3, 73, 83 Ploughing, preparation for, 38,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c51">71 Ptah, talisman of, no</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">RA, appeal to, 45; swearing by, 24, 47; decrees + vengeance, 102; makes a wide canal, 45, 72; the supreme god, 102, 133; not + the sun, 132</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Ramessu II., 87, 122</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Reading and writing, 101, 131</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Registry of births, 126</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Remorse, 105-6, 135</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">SACK of skins, 4</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Sacks borne on poles, 5</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Sand for raising objects, 98,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c52">130 Sea personified, 52, 79</span><br /> + </p> + <p class="paragraph"> + <span class="font12">It</span><br /> + </p> + <hr /> + <p class="paragraph"> + <span class="font20">146</span><br /> + </p> + <p class="paragraph"> + <span class="font20">INDEX</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Serpent, fate of prince, 13, 26; enticed by milk, + 26, 34; guardians, 98, 129; division of, 99</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Setna Khaemuast, 122; tale in five acts, 120; + enters tomb, 88; demands the roll, 89, 107; sunk in ground, 109, 137; + seizes the roll, in; reads the roll, 112; his power undone, 113, 121, 138; + restores the roll, 114; reparation by, 115; goes to Koptos, 116; finds the + tombs, 118; reburies Ahura, 118 Sety II., 66</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Shadow may not be lost, 34 Silver, hundred pieces + of, 95;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">box, 95 Sinking of vanquished person,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">109, 137</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Sister-marriage, 90, 125 Smiting on the hands, 45 + Snakes protect box, 95, 98 Soul, extraction of, 48, 76, 77; placing of, + 48-9, 52, 77; falls with acacia, 56, 79; in a seed, 57; in water, 57, So; + restored to Bata, 57</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Spells washed into drink, lot, 132; read over + dead, 103, 104; power limited, 133</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Succubus, 113</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Sutekh, god of Joppa, 6</span><br /> + </p> + <p class="paragraph"> + <span class="font14 c4">TABUBUA, 113, 138</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Tahutia, 1-12; dish of, 10;</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">funeral furniture, 12 Tahutmes III., 3 Talisman + applied, no, 138 Thoth, magic book of, 87, 93,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">100; discovers robbery, 102,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">132</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Tower of Bata, 49 Treachery of Tahutia, 8 + Tree-worship, 62, 73, 83 Two brothers, tale of, 36</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">WATER, vehicle for soul, 57,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">80 Windows, mystic, number of,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">16, 32</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">Woman tempts woman, 55> 79 Writing rarer than + reading,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">101, 131; washed into drink,</span><br /> + </p> + <p class="paragraph"> + <span class="font12 c4">101</span><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of Egyptian Tales, Second Series, XVIIIth +To XIXth Dynasty, by W. 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differnew file mode 100644 index 0000000..b314da8 --- /dev/null +++ b/7413-h/images/p1-8.jpg diff --git a/7413-h/images/p1-9.jpg b/7413-h/images/p1-9.jpg Binary files differnew file mode 100644 index 0000000..669270a --- /dev/null +++ b/7413-h/images/p1-9.jpg diff --git a/7413.txt b/7413.txt new file mode 100644 index 0000000..cf89ab5 --- /dev/null +++ b/7413.txt @@ -0,0 +1,2346 @@ +The Project Gutenberg EBook of Egyptian Tales, Second Series, XVIIIth To +XIXth Dynasty, by W. M. Flinders Petrie + +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: Egyptian Tales, Second Series, XVIIIth To XIXth Dynasty + Translated From The Papyri, Second Edition + +Author: W. M. Flinders Petrie + +Editor: W. M. Flinders Petrie + +Illustrator: Tristram Ellis + +Release Date: February, 2005 [EBook #7413] +Last Updated: August 27, 2012 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN TALES, SECOND *** + + + + +Produced by Eric Eldred + + + + + + +EGYPTIAN TALES + +TRANSLATED FROM THE PAPYRI + +SECOND SERIES + +XVIIIth TO XIXth DYNASTY + +EDITED BY + +W. M. FLINDERS PETRIE, + +HON. D.C.L., LL.D. + +EDWARDS PROFESSOR OF EGYPTOLOGY, UNIVERSITY COLLEGE, LONDON + +ILLUSTRATED BY TRISTRAM ELLIS + +SECOND EDITION + + +_First Published . . . September 1895 +Second Edition . . . February 1913_ + + + + +PREFACE + + +As the scope of the first series of these Tales seems to have been +somewhat overlooked, a few words of introduction may not be out of place +before this second volume. + +It seems that any simple form of fiction is supposed to be a "fairy +tale:" which implies that it has to do with an impossible world of +imaginary beings. Now the Egyptian Tales are exactly the opposite of +this, they relate the doings and the thoughts of men and women who are +human--sometimes "very human," as Mr. Balfour said. Whatever there is of +supernatural elements is a very part of the beliefs and motives of the +people whose lives are here pictured. But most of what is here might +happen in some corner of our own country to-day, where ancient beliefs +may have a home. So far, then, from being fairy tales there is not a +single being that could be termed a fairy in the whole of them. + +Another notion that seems to be about is that the only possible object +of reading any form of fiction is for pure amusement, to fill an idle +hour and be forgotten and if these tales are not as amusing as some +jester of to-day, then the idler says, Away with them as a failure! For +such a person, who only looks to have the tedium of a vacuous mind +relieved, these tales are not in the least intended. But the real and +genuine charm of all fiction is that of enabling the reader to place +himself in the mental position of, another, to see with the eyes, to +feel with the thoughts, to reason with the mind, of a wholly different +being. All the greatest work has this charm. It may be to place the reader +in new mental positions, or in a different level of the society that he +already knows, either higher or lower; or it may be to make alive to him +a society of a different land or age. Whether he read "Treasure Island" +or "Plain Tales from the Hills," "The Scarlet Letter," "Old Mortality," +or "Hypatia," it is the transplanting of the reader into a new life, the +doubling of his mental experience, that is the very power of fiction. +The same interest attaches to these tales. In place of regarding +Egyptians only as the builders of pyramids and the makers of mummies, we +here see the men and women as they lived, their passions, their foibles, +their beliefs, and their follies. The old refugee Sanehat craving to be +buried with his ancestors in the blessed land, the enterprise and +success of the Doomed Prince, the sweetness of Bata, the misfortunes of +Ahura, these all live before us, and we can for a brief half hour share +the feelings and see with the eyes of those who ruled the world when it +was young. This is the real value of these tales, and the power which +still belongs to the oldest literature in the world. + +Erratum in First Edition, 1st Series. Page 31, line 6 from below, _for_ +no It _read_ not I. + + + + +CONTENTS + + +THE TAKING OF JOPPA + +REMARKS + +THE DOOMED PRINCE + +REMARKS + +ANPU AND BATA + +REMARKS + +SETNA AND THE MAGIC BOOK + +REMARKS + +INDEX + + + + + +XVIIITH DYNASTY + +THE TAKING OF JOPPA + + +There was once in the time of King Men-kheper-ra a revolt of the +servants of his majesty who were in Joppa; and his majesty said, "Let +Tahutia go with his footmen and destroy this wicked Foe in Joppa." And +he called one of his followers, and said moreover, "Hide thou my great +cane, which works wonders, in the baggage of Tahutia that my power may +go with him." + +Now when Tahutia came near to Joppa, with all the footmen of Pharaoh, he +sent unto the Foe in Joppa, and said, "Behold now his majesty, King +Men-kheper-ra, has sent all this great army against thee; but what is +that if my heart is as thy heart? Do thou come, and let us talk in the +field, and see each other face to face." So Tahutia came with certain of +his men; and the Foe in Joppa came likewise, but his charioteer that was +with him was true of heart unto the king of Egypt. And they spoke with +one another in his great tent, which Tahutia had placed far off from the +soldiers. But Tahutia had made ready two hundred sacks, with cords and +fetters, and had made a great sack of skins with bronze fetters, and +many baskets: and they were in his tent, the sacks and the baskets, and +he had placed them as the forage for the horses is put in baskets. For +whilst the Foe in Joppa drank with Tahutia, the people who were with him +drank with the footmen of Pharaoh, and made merry with them. And when +their bout of drinking was past, Tahutia said to the Foe in Joppa, "If +it please thee, while I remain with the women and children of thy own +city, let one bring of my people with their horses, that they may give +them provender, or let one of the Apuro run to fetch them." So they +came, and hobbled their horses, and gave them provender, and one found +the great cane of Men-kheper-ra (Tahutmes III.), and came to tell of it +to Tahutia. And thereupon the Foe in Joppa said to Tahutia, "My heart is +set on examining the great cane of Men-kheper-ra, which is named '. . . +tautnefer.' By the _ka_ of the King Men-kheper-ra it will be in thy +hands to-day; now do thou well and bring thou it to me." And Tahutia did +thus, and he brought the cane of King Men-kheper-ra. And he laid hold on +the Foe in Joppa by his garment, and he arose and stood up, and said, +"Look on me, O Foe in Joppa; here is the great cane of King +Men-kheper-ra, the terrible lion, the son of Sekhet, to whom Amen his +father gives power and strength." And he raised his hand and struck the +forehead of the Foe in Joppa, and he fell helpless before him. He put +him in the sack of skins and he bound with gyves the hands of the Foe in +Joppa, and put on his feet the fetters with four rings. And he made them +bring the two hundred sacks which he had cleaned, and made to enter into +them two hundred soldiers, and filled the hollows with cords and fetters +of wood, he sealed them with a seal, and added to them their rope-nets +and the poles to bear them. And he put every strong footman to bear +them, in all six hundred men, and said to them, "When you come +into the town you shall open your burdens, you shall seize on all the +inhabitants of the town, and you shall quickly put fetters upon them." + +Then one went out and said unto the charioteer of the Foe in Joppa, "Thy +master is fallen; go, say to thy mistress, 'A pleasant message! For +Sutekh has given Tahutia to us, with his wife and his children; behold +the beginning of their tribute,' that she may comprehend the two hundred +sacks, which are full of men and cords and fetters." So he went before +them to please the heart of his mistress, saying, "We have laid hands on +Tahutia." Then the gates of the city were opened before the footmen: +they entered the city, they opened their burdens, they laid hands on +them of the city, both small and great, they put on them the cords and +fetters quickly; the power of Pharaoh seized upon that city. After he +had rested Tahutia sent a message to Egypt to the King Men-kheper-ra his +lord, saying, "Be pleased, for Amen thy good father has given to thee +the Foe in Joppa, together with all his people, likewise also his city. +Send, therefore, people to take them as captives that thou mayest fill +the house of thy father Amen Ra, king of the gods, with men-servants and +maid-servants, and that they may be overthrown beneath thy feet for ever +and ever." + + + + +REMARKS + + +This tale of the taking of Joppa appears to be probably on an historical +basis. Tahutia was a well-known officer of Tahutmes III.; and the +splendid embossed dish of weighty gold which the king presented to him +is one of the principal treasures of the Louvre museum. It is ornamented +with groups of fish in the flat bottom, and a long inscription around +the side. + +Unfortunately the earlier part of this tale has been lost; but in order +to render it intelligible I have restored an opening to it, without +introducing any details but what are alluded to, or necessitated, by the +existing story. The original text begins at the star. + +It is evident that the basis of the tale is the stratagem of the +Egyptian general, offering to make friends with the rebel of Joppa, +while he sought to trap him. To a Western soldier such an unblushing +offer of being treacherous to his master the king would be enough to +make the good faith of his proposals to the enemy very doubtful. But in +the East offers of wholesale desertion are not rare. In Greek history it +was quite an open question whether Athens or Persia would retain a +general's service; in Byzantine history a commander might be in favour +with the Khalif one year and with the Autokrator the next; and in the +present century the entire transfer of the Turkish fleet to Mohammed Ali +in 1840 is a grand instance of such a case. + +The scheme of taking a fortress by means of smuggling in soldiers hidden +in packages has often recurred in history; but this taking of Joppa is +the oldest tale of the kind yet known. Following this we have the wooden +horse of Troy. Then comes in mediaeval times the Arab scheme for taking +Edessa, in 1038 A.D., by a train of five hundred camels bearing presents +for the Autokrator at Constantinople. The governor of Edessa declined to +admit such travellers, and a bystander, hearing some talking in the +baskets slung on the camels, soon gave the alarm, which led to the +destruction of the whole party; the chief alone, less hands, ears, and +nose, being left to take the tale back to Bagdad. And in fiction there +are the stories of a lady avenging her husband by introducing men hidden +in skins, and the best known version of all in the "Arabian Nights," of +Ali Baba and the thieves. + +It appears from the tale that the conference of Tahutia with the rebel +took place between the town and the Egyptian army, but near the town. +Then Tahutia proposes to go into the town as a pledge of his sincerity, +while the men of the town were to supply his troops with fodder. But he +appears to have remained talking with the rebel in the tent, until the +lucky chance of the stick turned up. This cleared the way for a neater +management of his plan, by enabling him to quietly make away with the +chief, without exciting his suspicions beforehand. + +The name of the cane of the king is partly illegible; but we know how +many actual sticks and personal objects have their own names inscribed +on them. Nothing had a real entity to the Egyptian mind without an +individual name belonging to it. + +The message sent by the charioteer presupposes that he was in the +secret; and he must therefore have been an Egyptian who had not heartily +joined in the rebellion. From the conclusion we see that the captives +taken as slaves to Egypt were by no means only prisoners of war, but +were the ordinary civil inhabitants of the conquered cities, "them of +the city, both small and great." + +The gold dish which the king gave to the tomb of Tahuti is so splendid +that it deserves some notice, especially as it has never been published +in England. It is circular, about seven inches across, with vertical +sides an inch high. The inside of the bottom bears a boss and rosette in +the centre, a line of swimming fish around that, and beyond all a chain +of lotus flowers. On the upright edge is an incised inscription, "Given +in praise by the king of Upper and Lower Egypt, _Ra-men-kheper,_ to the +hereditary chief, the divine father, the beloved by God, filling the +heart of the king in all foreign lands and in the isles in the midst of +the great sea, filling stores with lazuli, electrum, and gold, keeper of +all foreign lands, keeper of the troops, praised by the good gold lord +of both lands and his _ka,--_the royal scribe Tahuti deceased." This +splendid piece of gold work was therefore given in honour of Tahuti at +his funeral, to be placed in his tomb for the use of his _ka._ The +weight of it is very nearly a troy pound, being 5,729 grains or four +utens. The allusion on it to the Mediterranean wars of Tahuti, +"satisfying the king in all foreign lands and in the isles in the midst +of the great sea," is just in accord with this tale of the conquest of +Joppa. + +Beside this golden bowl there are many other objects from Tahuti's tomb +which must have been very rich, and have escaped plundering until this +century. A silver dish, broken, and a canopic jar of alabaster, are in +Paris; another canopic jar, a palette, a kohl vase, and a heart scarab +set in gold, are in Leyden; while in Darmstadt is the dagger of this +great general. This piece of a popular tale founded on an incident of +his Syrian wars has curiously survived, while the more solid official +records of his conquests has perished in the wreck of history. His tomb +even is unknown, although it has been plundered; perhaps his active life +of foreign service did not give him that leisure to carve and decorate +it, which was so laboriously spent by the home-living dignitaries of +Thebes. + + + + +CLOSE OF THE XVIIIth DYNASTY + +THE DOOMED PRINCE + + +There once was a king to whom no son was born; and his heart was +grieved, and he prayed for himself unto the gods around him for a child. +They decreed that one should be born to him. And his wife, after her +time was fulfilled, brought forth a son. Then came the Hathors to decree +for him a destiny; they said, "His death is to be by the crocodile, or +by the serpent, or by the dog." Then the people who stood by heard this, +and they went to tell it to his majesty. Then his majesty's heart +sickened very greatly. And his majesty caused a house to be built upon +the desert; it was furnished with people and with all good things of the +royal house, that the child should not go abroad. And when the child was +grown, he went up upon the roof, and he saw a dog; it was following a +man who was walking on the road. He spoke to his page, who was with him, +"What is this that walks behind the man who is coming along the road?" +He answered him, "This is a dog." The child said to him, "Let there be +brought to me one like it." The page went to repeat it to his majesty. +And his majesty said, "Let there be brought to him a little pet dog, +lest his heart be sad." And behold they brought to him the dog. + +Then when the days increased after this, and when the child became grown +in all his limbs, he sent a message to his father saying, "Come, +wherefore am I kept here? Inasmuch as I am fated to three evil fates, +let me follow my desire. Let God do what is in His heart." They agreed +to all he said, and gave him all sorts of arms, and also his dog to +follow him, and they took him to the east country, and said to him, +"Behold, go thou whither thou wilt." His dog was with him, and he went +northward, following his heart in the desert, while he lived on all the +best of the game of the desert. He went to the chief of Naha-raina. + +And behold there had not been any born to the chief of Naharaina, except +one daughter. Behold, there had been built for her a house; its seventy +windows were seventy cubits from the ground. And the chief caused to be +brought all the sons of the chiefs of the land of Khalu, and said to +them, "He who reaches the window of my daughter, she shall be to him for +a wife." + +And many days after these things, as they were in their daily task, the +youth rode by the place where they were. They took the youth to their +house, they bathed him, they gave provender to his horses, they brought +all kinds of things for the youth, they perfumed him, they anointed his +feet, they gave him portions of their own food; and they spake to him, +"Whence comest thou, goodly youth?" He said to them, "I am son of an +officer of the land of Egypt; my mother is dead, and my father has taken +another wife. And when she bore children, she grew to hate me, and I +have come as a fugitive from before her." And they embraced him, and +kissed him. + +And after many days were passed, he said to the youths, "What is it that +ye do here?" And they said to him, "We spend our time in this: we climb +up, and he who shall reach the window of the daughter of the chief of +Naharaina, to him will he given her to wife." He said to them, "If it +please you, let me behold the matter, that I may come to climb with +you." They went to climb, as was their daily wont: and the youth stood +afar off to behold; and the face of the daughter of the chief of +Naharaina was turned to them. And another day the sons came to climb, +and the youth came to climb with the sons of the chiefs. He climbed, and +he reached the window of the daughter of the chief of Naharaina. She +kissed him, she embraced him in all his limbs. + +And one went to rejoice the heart of her father, and said to him, "One +of the people has reached the window of thy daughter." And the prince +inquired of the messenger, saying, "The son of which of the princes is +it?" And he replied to him, "It is the son of an officer, who has come +as a fugitive from the land of Egypt, fleeing from before his stepmother +when she had children." Then the chief of Naharaina was exceeding angry; +and he said, "Shall I indeed give my daughter to the Egyptian fugitive? +Let him go back whence he came." And one came to tell the youth, "Go +back to the place thou earnest from." But the maiden seized his hand; +she swore an oath by God, saying, "By the being of Ra Harakhti, if one +takes him from me, I will not eat, I will not drink, I shall die in that +same hour." The messenger went to tell unto her father all that she +said. Then the prince sent men to slay the youth, while he was in his +house. But the maiden said, "By the being of Ra, if one slay him I shall +be dead ere the sun goeth down. I will not pass an hour of life if I am +parted from him." And one went to tell her father. Then the prince made +them bring the youth with the maiden. The youth was seized with fear +when he came before the prince. But he embraced him, he kissed him all +over, and said, "Oh! tell me who thou art; behold, thou art to me as a +son." He said to him, "I am a son of an officer of the land of Egypt; my +mother died, my father took to him a second wife; she came to hate me, +and I fled a fugitive from before her." He then gave to him his daughter +to wife; he gave also to him a house, and serfs, and fields, also cattle +and all manner of good things. + +But after the days of these things were passed, the youth said to his +wife, "I am doomed to three fates--a crocodile, a serpent, and a dog." +She said to him, "Let one kill the dog which belongs to thee." He +replied to her, "I am not going to kill my dog, which I have brought up +from when it was small." And she feared greatly for her husband, and +would not let him go alone abroad. + +And one went with the youth toward the land of Egypt, to travel in that +country. Behold the crocodile of the river, he came out by the town in +which the youth was. And in that town was a mighty man. And the mighty +man would not suffer the crocodile to escape. And when the crocodile was +bound, the mighty man went out and walked abroad. And when the sun rose +the mighty man went back to the house; and he did so every day, during +two months of days. + +Now when the days passed after this, the youth sat making a good day in +his house. + +And when the evening came he lay down on his bed, sleep seized upon his +limbs; and his wife filled a bowl of milk, and placed it by his side. +Then came out a serpent from his hole, to bite the youth; behold his wife +was sitting by him, she lay not down. Thereupon the servants gave milk +to the serpent, and he drank, and was drunk, and lay upside down. Then +his wife made it to perish with the blows of her dagger. And they woke +her husband, who was astonished; and she said unto him, "Behold thy God +has given one of thy dooms into thy hand; He will also give thee the +others." And he sacrificed to God, adoring Him, and praising His spirits +from day to day. + +And when the days were passed after these things, the youth went to walk +in the fields of his domain. He went not alone, behold his dog was +following him. And his dog ran aside after the wild game, and he +followed the dog. He came to the river, and entered the river behind +his dog. Then came out the crocodile, and took him to the place where +the mighty man was. And the crocodile said to the youth, "I am thy doom, +following after thee. ..." + +[Here the papyrus breaks off.] + + + + + +REMARKS + + +This tale is preserved in one of the Harris papyri (No. 500) in the +British Museum. It has been translated by Goodwin, Chabas, Maspero, and +Ebers. The present version is adapted from that of Maspero, with +frequent reference by Mr. Griffith to the original. + +The marvellous parentage of a fated or gifted hero is familiar in +Eastern tales, and he is often described as a divine reward to a +long-childless king. This element of fate or destiny is, however, not +seen before this age in Egyptian ideas; nor, indeed, would it seem at +all in place with the simple, easygoing, joyous life of the early days. +It belongs to an age when ideals possess the mind, when man struggles +against his circumstances, when he wills to be different from what he +is. Dedi or the shipwrecked sailor think nothing about fate, but live +day by day as life comes to them. There is here, then, a new element, +that of striving and of unrest, quite foreign to the old Egyptian mind. +The age of this tale is shown plainly in the incidents. The prince goes +to the chief of Naharaina, a land probably unknown to the Egyptians +until the Asiatic conquests of the XVIIIth Dynasty had led them to the +upper waters of the Euphrates. In earlier days Sanehat fled to the +frontier at the Wady Tumilat, and was quite lost to Egypt when he +settled in the south of Palestine. But when the Doomed Prince goes out +of Egypt he goes to the chief of Naharaina, as the frontier State. This +stamps the tale as subsequent to the wars of the Tahutimes family, and +reflects rather the peaceful intercourse of the great monarch Amenhotep +the Third. If it belonged to the Ramessides we should not hear of +Naharaina, which was quite lost to them, but rather of Dapur (Tabor) and +Kadesh, and of the Hittites as the familiar frontier power. + +The Hathors here appear as the Fates, instead of the goddesses Isis, +Nebhat, Mes-khent, and Hakt, of the old tale in the IVth Dynasty (see +first series, p. 33); and we find in the next tale of Anpu and Bata, in +the XIXth Dynasty, that the seven Hathors decree the fate of the wife of +Bata. That Hathor should be a name given to seven deities is not strange +when we see that Hathor was a generic name for a goddess. There was the +Hathor of foreign lands, such as Punt or Sinai; there was the Hathor of +home towns, as Dendera or Atfih; and Hathor was as widely known, and yet +as local, as the Madonna. In short, to one of the races which composed +the Egyptian people Hathor was the term for any goddess, or for a +universal goddess to whom all others were assimilated. Why and how this +title "house of Horus" should be so general is not obvious. + +The variety of fate here predicted is like the vagueness of the fate of +Bata's wife, by "a sharp death." It points to the Hathors predicting as +seers, rather than to their having the control of the future. It bears +the stamp of the oracle of Delphi, rather than that of a divine decree. +In this these goddesses differ greatly from the Parcae, whose ordinances +not even Zeus could withstand, as Lucian lets us know in one of the most +audacious and philosophical of the dialogues. The Hathors seem rather to +deal with what we should call luck than with fate: they see the nature +of the close of life from its beginning, without either knowing or +controlling its details. + +In this tale we meet for the first time the idea of inaccessible and +mysterious buildings; and from the resort to this element or curiosity +in describing both the prince and the princess, it appears as if it were +then a new motive in story-telling, and had not lost its power. To +modern ears it is, of course, done to death since the "Castle of +Otranto"; though as a minor element it can still be gently used by the +poet and novelist in a moated grange, a house in a marsh or a maze. +Another point of wonder, so well known in later times, is the large and +mystic number of windows, like the 365 windows attributed to great +buildings of the present age. It would not be difficult from these +papyrus tales to start an historical dictionary of the elements of +fiction: a kind of analysis that should be the death of much of the +venerable stock-in-trade. + +We see coming in here, more strongly than before, the use of emotions +and the force of character. The generous friendship of the sons of the +Syrian chiefs; then the burst of passionate love from the chiefs +daughter, which saves the prince's life twice over from her father, and +guards him afterwards from his fates; again, the devotion of the prince +to his favourite dog, in spite of all warnings--these show a reliance on +personal emotion and feeling in creating the interest of the tale, quite +different from the mere interest of incident which was employed earlier. +The reason which the prince alleges for his leaving Egypt is also a +touch of nature, the wish of a mother to oust her stepson in order to +make way for her own children, one of the deepest and most elemental +feelings of feminine nature. + +The mighty man and the crocodile are difficult to understand, the more +so as the tale breaks off in the midst of that part. It appears also as +if there had been some inversion of the paragraphs; for, first, we read +that the wife would not let the prince go alone, and one goes with him +toward Egypt, and the crocodile of the Nile (apparently) is mentioned; +then he is said to be sitting in his house with his wife; then he goes +in the fields of his domain and meets the crocodile. It may be that a +passage has dropped out, describing his wife's accompanying him to +settle in Egypt. But the mighty man--that is another puzzle. He binds a +crocodile, and goes out while he is bound, but by night. The point of +this is not clear. It may have been, however, that the mighty man went +back to the house when the sun was high, that he might not lose his +shadow. In Arabia there was a belief that a hyena could deprive a man +of speech and motion by stepping on his shadow--analogous to the belief +in many other lands of the importance of preserving the shadow, and +avoiding the shadowless hour of high noon (Frazer, "Golden Bough," p. +143). Hence the strength of the mighty man, and his magic power over the +crocodile, would perhaps depend on his not allowing his shadow to +disappear. And though Egypt is not quite tropical, yet shadows do +practically vanish in the summer, the shadow of the thin branches of a +tall palm appearing to radiate round its root without the stem casting +any shade. + +The use of milk to entice serpents is still well known in Egypt; and +when a serpent appeared in some of my excavations in a pit, the men +proposed to me to let down a saucer of milk to entice it out, that they +might kill it. + +The close of the tale would have explained much that is now lost to us. +The crocodile boasts of being the fate of the prince; but his dog is +with him, and one can hardly doubt that the dog attacks the crocodile. +There is also the mighty man to come in and manage the crocodile. Then +the dog is left to bring about the catastrophe. Or does the faithful +wife rescue him from all the fates? Hardly so, as the prediction of the +Hathors comes strictly to pass in the tale of Anpu and Bata. Let us hope +that another copy may be found to give us the clue to the working of the +Egyptian mind in this situation. + + + + +XIXTH DYNASTY + +ANPU AND BATA. + + +Once there were two brethren, of one mother and one father; Anpu was the +name of the elder, and Bata was the name of the younger. Now, as for +Anpu he had a house, and he had a wife. But his little brother was to +him as it were a son; he it was who made for him his clothes; he it was +who followed behind his oxen to the fields; he it was who did the +ploughing; he it was who harvested the corn; he it was who did for him +all the matters that were in the field. Behold, his younger brother grew +to be an excellent worker, there was not his equal in the whole land; +behold, the spirit of a god was in him. + +Now after this the younger brother followed his oxen in his daily +manner; and every evening he turned again to the house, laden with all +the herbs of the field, with milk and with wood, and with all things of +the field. And he put them down before his elder brother, who was +sitting with his wife; and he drank and ate, and he lay down in his +stable with the cattle. And at the dawn of day he took bread which he +had baked, and laid it before his elder brother; and he took with him +his bread to the field, and he drave his cattle to pasture in the +fields. And as he walked behind his cattle, they said to him, "Good is +the herbage which is in that place;" and he listened to all that they +said, and he took them to the good place which they desired. And the +cattle which were before him became exceeding excellent, and they +multiplied greatly. + +Now at the time of ploughing his elder brother said unto him, "Let us +make ready for ourselves a goodly yoke of oxen for ploughing, for the +land has come out from the water, it is fit for ploughing. Moreover, do +thou come to the field with corn, for we will begin the ploughing in the +morrow morning." Thus said he to him; and his younger brother did all +things as his elder brother had spoken unto him to do them. + +And when the morn was come, they went to the fields with their things; +and their hearts were pleased exceedingly with their task in the +beginning of their work. And it came to pass after this that as they +were in the field they stopped for corn, and he sent his younger +brother, saying, "Haste thou, bring to us corn from the farm." And the +younger brother found the wife of his elder brother, as she was sitting +tiring her hair. He said to her, "Get up, and give to me corn, that I +may run to the field, for my elder brother hastened me; do not delay." +She said to him, "Go, open the bin, and thou shalt take to thyself +according to thy will, that I may not drop my locks of hair while I +dress them." + +The youth went into the stable; he took a large measure, for he desired +to take much corn; he loaded it with wheat and barley; and he went out +carrying it. She said to him, "How much of the corn that is wanted, is +that which is on thy shoulder?" He said to her, "Three bushels of +barley, and two of wheat, in all five; these are what are upon my +shoulder:" thus said he to her. And she conversed with him, saying, +"There is great strength in thee, for I see thy might every day." And +her heart knew him with the knowledge of youth. And she arose and came +to him, and conversed with him, saying, "Come, stay with me, and it +shall be well for thee, and I will make for thee beautiful garments." +Then the youth became like a panther of the south with fury at the evil +speech which she had made to him; and she feared greatly. And he spake +unto her, saying, "Behold thou art to me as a mother, thy husband is to +me as a father, for he who is elder than I has brought me up. What is +this wickedness that thou hast said to me? Say it not to me again. For I +will not tell it to any man, for I will not let it be uttered by the +mouth of any man." He lifted up his burden, and he went to the field and +came to his elder brother; and they took up their work, to labour at +their task. + +Now afterward, at eventime, his elder brother was returning to his +house; and the younger brother was following after his oxen, and he +loaded himself with all the things of the field; and he brought his oxen +before him, to make them lie down in their stable which was in the farm. +And behold the wife of the elder brother was afraid for the words which +she had said. She took a parcel of fat, she became like one who is +evilly beaten, desiring to say to her husband, "It is thy younger +brother who has done this wrong." Her husband returned in the even, as +was his wont of every day; he came unto his house; he found his wife ill +of violence; she did not give him water upon his hands as he used to +have, she did not make a light before him, his house was in darkness, +and she was lying very sick. Her husband said to her, "Who has spoken +with thee?" + +Behold she said, "No one has spoken with me except thy younger brother. +When he came to take for thee corn he found me sitting alone; he said to +me, 'Come, let us stay together, tie up thy hair:' thus spake he to me. +I did not listen to him, but thus spake I to him: 'Behold, am I not thy +mother, is not thy elder brother to thee as a father?' And he feared, +and he beat me to stop me from making report to thee, and if thou +lettest him live I shall die. Now behold he is coming in the evening; +and I complain of these wicked words, for he would have done this even +in daylight." + +And the elder brother became as a panther of the south; he sharpened his +knife; he took it in his hand; he stood behind the door of his stable to +slay his younger brother as he came in the evening to bring his cattle +into the stable. + +Now the sun went down, and he loaded himself with herbs in his daily +manner. He came, and his foremost cow entered the stable, and she said +to her keeper, "Behold thou thy elder brother standing before thee with +his knife to slay thee; flee from before him." He heard what his first +cow had said; and the next entering, she also said likewise. He looked +beneath the door of the stable; he saw the feet of his elder brother; he +was standing behind the door, and his knife was in his hand. He cast +down his load to the ground, and betook himself to flee swiftly; and his +elder brother pursued after him with his knife. Then the younger brother +cried out unto Ra Harakhti, saying, "My good Lord! Thou art he who +divides the evil from the good." And Ra stood and heard all his cry; and +Ra made a wide water between him and his elder brother, and it was full +of crocodiles; and the one brother was on one bank, and the other on the +other bank; and the elder brother smote twice on his hands at not +slaying him. Thus did he. And the younger brother called to the elder on +the bank, saying, "Stand still until the dawn of day; and when Ra +ariseth, I shall judge with thee before Him, and He discerneth between +the good and the evil. For I shall not be with thee any more for ever; I +shall not be in the place in which thou art; I shall go to the valley of +the acacia." + +Now when the land was lightened, and the next day appeared, Ra Harakhti +arose, and one looked unto the other. And the youth spake with his elder +brother, saying, "Wherefore earnest thou after me to slay me in +craftiness, when thou didst not hear the words of my mouth? For I am thy +brother in truth, and thou art to me as a father, and thy wife even as a +mother: is it not so? Verily, when I was sent to bring for us corn, thy +wife said to me, 'Come, stay with me;' for behold this has been turned +over unto thee into another wise." And he caused him to understand of +all that happened with him and his wife. And he swore an oath by Ra +Har-akhti, saying, "Thy coming to slay me by deceit with thy knife was +an abomination." Then the youth took a knife, and cut off of his flesh, +and cast it into the water, and the fish swallowed it. He failed; he +became faint; and his elder brother cursed his own heart greatly; he +stood weeping for him afar off; he knew not how to pass over to where +his younger brother was, because of the crocodiles. And the younger +brother called unto him, saying, "Whereas thou hast devised +an evil thing, wilt thou not also devise a good thing, even like that +which I would do unto thee? When thou goest to thy house thou must look +to thy cattle, for I shall not stay in the place where thou art; I am +going to the valley of the acacia. And now as to what thou shalt do for +me; it is even that thou shalt come to seek after me, if thou perceivest +a matter, namely, that there are things happening unto me. And this is +what shall come to pass, that I shall draw out my soul, and I shall put +it upon the top of the flowers of the acacia, and when the acacia is cut +down, and it falls to the ground, and thou comest to seek for it, if +thou searchest for it seven years do not let thy heart be wearied. For +thou wilt find it, and thou must put it in a cup of cold water, and +expect that I shall live again, that I may make answer to what has been +done wrong.. And thou shalt know of this, that is to say, that things +are happening to me, when one shall give to thee a cup of beer in thy hand, +and it shall be troubled; stay not then, for verily it shall come to +pass with thee." + +And the youth went to the valley of the acacia; and his elder brother +went unto his house; his hand was laid on his head, and he cast dust on +his head; he came to his house, and he slew his wife, he cast her to the +dogs, and he sat in mourning for his younger brother. + +Now many days after these things, the younger brother was in the valley +of the acacia; there was none with him; he spent his time in hunting the +beasts of the desert, and he came back in the even to lie down under the +acacia, which bore his soul upon the topmost flower. And after this he +built himself a tower with his own hands, in the valley of the acacia; +it was full of all good things, that he might provide for himself a home. + +And he went out from his tower, and he met the Nine Gods, who were +walking forth to look upon the whole land. The Nine Gods talked one +with another, and they said unto him, "Ho! Bata, bull of the Nine Gods, +art thou remaining alone? Thou hast left thy village for the wife of +Anpu, thy elder brother. Behold his wife is slain. Thou hast given him +an answer to all that was transgressed against thee." And their hearts +were vexed for him exceedingly. And Ra Harakhti said to Khnumu, "Behold, +frame thou a woman for Bata, that he may not remain alive alone." And +Khnumu made for him a mate to dwell with him. + +She was more beautiful in her limbs than any woman who is in the whole +land. The essence of every god was in her. The seven Hathors came to see +her: they said with one mouth, "She will die a sharp death." + +And Bata loved her very exceedingly, and she dwelt in his house; he +passed his time in hunting the beasts of the desert, and brought and +laid them before her. He said, "Go not outside, lest the sea seize thee; +for I cannot rescue thee from it, for I am a woman like thee; my soul is +placed on the head of the flower of the acacia; and if another find it, +I must fight with him." And he opened unto her his heart in all its nature. + +Now after these things Bata went to hunt in his daily manner. And the +young girl went to walk under the acacia which was by the side of her +house. Then the sea saw her, and cast its waves up after her. She betook +herself to flee from before it. She entered her house. And the sea +called unto the acacia, saying, "Oh, would that I could seize her!" And +the acacia brought a lock from her hair, and the sea carried it to +Egypt, and dropped it in the place of the fullers of Pharaoh's linen. +The smell of the lock of hair entered into the clothes of Pharaoh; and +they were wroth with the fullers of Pharaoh, saying, "The smell of +ointment is in the clothes of Pharaoh." And the people were rebuked +every day, they knew not what they should do. And the chief fuller of +Pharaoh walked by the bank, and his heart was very evil within him after +the daily quarrel with him. He stood still, he stood upon the sand +opposite to the lock of hair, which was in the water, and he made one +enter into the water and bring it to him; and there was found in it a +smell, exceeding sweet. He took it to Pharaoh; and they brought the +scribes and the wise men, and they said unto Pharaoh, "This lock of hair +belongs to a daughter of Ra Harakhti: the essence of every god is in +her, and it is a tribute to thee from another land. Let messengers go to +every strange land to seek her: and as for the messenger who shall go to +the valley of the acacia, let many men go with him to bring her." Then +said his majesty, "Excellent exceedingly is what has been said to us;" +and they sent them. And many days after these things the people who were +sent to strange lands came to give report unto the king: but there came +not those who went to the valley of the acacia, for Bata had slain them, +but let one of them return to give a report to the king. His majesty +sent many men and soldiers, as well as horsemen, to bring her back. And +there was a woman amongst them, and to her had been given in her hand +beautiful ornaments of a woman. And the girl came back with her, and +they rejoiced over her in the whole land. + +And his majesty loved her exceedingly, and raised her to high estate; +and he spake unto her that she should tell him concerning her husband. +And she said, "Let the acacia be cut down, and let one chop it up." And +they sent men and soldiers with their weapons to cut down the acacia; +and they came to the acacia, and they cut the flower upon which was the +soul of Bata, and he fell dead suddenly. + +And when the next day came, and the earth was lightened, the acacia was +cut down. And Anpu, the elder brother of Bata, entered his house, and +washed his hands; and one gave him a cup of beer, and it became +troubled; and one gave him another of wine, and the smell of it was +evil. Then he took his staff, and his sandals, and likewise his clothes, +with his weapons of war; and he betook himself forth to the valley of +the acacia. He entered the tower of his younger brother, and he found +him lying upon his mat; he was dead. And he wept when he saw his younger +brother verily lying dead. And he went out to seek the soul of his +younger brother under the acacia tree, under which his younger brother +lay in the evening. + +He spent three years in seeking for it, but found it not. And when he +began the fourth year, he desired in his heart to return into Egypt; he +said "I will go to-morrow morn:" thus spake he in his heart. + +Now when the land lightened, and the next day appeared, he was walking +under the acacia; he was spending his time in seeking it. And he +returned in the evening, and laboured at seeking it again. He found a +seed. He returned with it. Behold this was the soul of his younger +brother. He brought a cup of cold water, and he cast the seed into it: +and he sat down, as he was wont. Now when the night came his soul sucked +up the water; Bata shuddered in all his limbs, and he looked on his +elder brother; his soul was in the cup. Then Anpu took the cup of cold +water, in which the soul of his younger brother was; Bata drank it, his +soul stood again in its place, and he became as he had been. They +embraced each other, and they conversed together. + +And Bata said to his elder brother, "Behold I am to become as a great +bull, which bears every good mark; no one knoweth its history, and thou +must sit upon my back. When the sun arises I shall be in the place where +my wife is, that I may return answer to her; and thou must take me to +the place where the king is. For all good things shall be done for thee; +for one shall lade thee with silver and gold, because thou bringest me +to Pharaoh, for I become a great marvel, and they shall rejoice for me +in all the land. And thou shalt go to thy village." + +And when the land was lightened, and the next day appeared, Bata became +in the form which he had told to his elder brother. And Anpu sat upon +his back until the dawn. He came to the place where the king was, and +they made his majesty to know of him; he saw him, and he was exceeding +joyful with him. He made for him great offerings, saying, + +"This is a great wonder which has come to pass." There were rejoicings +over him in the whole land. They presented unto him silver and gold for +his elder brother, who went and stayed in his village. They gave to the +bull many men and many things, and Pharaoh loved him exceedingly above +all that is in this land. + +And after many days after these things, the bull entered the purified +place; he stood in the place where the princess was; he began to speak +with her, saying, "Behold, I am alive indeed." And she said to him, +"And, pray, who art thou?" He said to her, "I am Bata. I perceived when +thou causedst that they should destroy the acacia of Pharaoh, which was +my abode, that I might not be suffered to live. Behold, I am alive +indeed, I am as an ox." Then the princess feared exceedingly for the +words that her husband had spoken to her. And he went out from the +purified place. + +And his majesty was sitting, making a good day with her: she was at the +table of his majesty, and the king was exceeding pleased with her. And +she said to his majesty, "Swear to me by God, saying, 'What thou shalt +say, I will obey it for thy sake.'" He hearkened unto all that she said, +even this. "Let me eat of the liver of the ox, because he is fit for +nought:" thus spake she to him. And the king was exceeding sad at her +words, the heart of Pharaoh grieved him greatly. And after the land was +lightened, and the next day appeared, they proclaimed a great feast with +offerings to the ox. And the king sent one of the chief butchers of his +majesty, to cause the ox to be sacrificed. And when he was sacrificed, +as he was upon the shoulders of the people, he shook his neck, and he +threw two drops of blood over against the two doors of his majesty. The +one fell upon the one side, on the great door of Pharaoh, and the other +upon the other door. They grew as two great Persea trees, and each of +them was excellent. + +And one went to tell unto his majesty, "Two great Persea trees have +grown, as a great marvel of his majesty, in the night by the side of the +great gate of his majesty." And there was rejoicing for them in all the +land, and there were offerings made to them. + +And when the days were multiplied after these things, his majesty was +adorned with the blue crown, with garlands of flowers on his neck, and +he was upon the chariot of pale gold, and he went out from the palace to +behold the Persea trees: the princess also was going out with horses +behind his majesty. And his majesty sat beneath one of the Persea trees, +and it spake thus with his wife: "Oh thou deceitful one, I am Bata, I am +alive, though I have been evilly entreated. I knew who caused the acacia +to be cut down by Pharaoh at my dwelling. I then became an ox, and thou +causedst that I should be killed." + +And many days after these things the princess stood at the table of +Pharaoh, and the king was pleased with her. And she said to his majesty, +"Swear to me by God, saying, 'That which the princess shall say to me I +will obey it for her.'" And he hearkened unto all she said. And he +commanded, "Let these two Persea trees be cut down, and let them be made +into goodly planks." And he hearkened unto all she said. And after this +his majesty sent skilful craftsmen, and they cut down the Persea trees +of Pharaoh; and the princess, the royal wife, was standing looking on, +and they did all that was in her heart unto the trees. But a chip flew +up, and it entered into the mouth of the princess; she swallowed it, and +after many days she bore a son. And one went to tell his majesty, "There +is born to thee a son." And they brought him, and gave to him a nurse +and servants; and there were rejoicings in the whole land. And the king +sat making a merry day, as they were about the naming of him, and his +majesty loved him exceedingly at that moment, and the king raised him to +be the royal son of Kush. + +Now after the days had multiplied after these things, his majesty made +him heir of all the land. And many days after that, when he had +fulfilled many years as heir, his majesty flew up to heaven. And the +heir said, "Let my great nobles of his majesty be brought before me, +that I may make them to know all that has happened to me." And they +brought also before him his wife, and he judged with her before him, and +they agreed with him. They brought to him his elder brother; he made him +hereditary prince in all his land. He was thirty years king of Egypt, +and he died, and his elder brother stood in his place on the day of +burial. + +_Excellently finished in peace, for the_ ka _of the scribe of the +treasury Kagabu, of the treasury of Pharaoh, and for the scribe Hora, +and the scribe Meremapt. Written by the scribe Anena, the owner of this +roll. He who speaks against this roll, may Tahuti smite him._ + + + + +REMARKS + + +This tale, which is perhaps, of all this series, the best known in +modern times, has often been published. It exists only in one papyrus, +that of Madame d'Orbiney, purchased by the British Museum in 1857. The +papyrus had belonged to Sety II. when crown prince, and hence is of the +XIXth Dynasty. Most of the great scholars of this age have worked at it: +__De Rouge, Goodwin, Renouf, Chabas, Brugsch, Ebers, Maspero, and Groff +have all made original studies on it. The present translation is, +however, a fresh one made by Mr. Griffith word for word, and shaped as +little as possible by myself in editing it. The copy followed is the +publication by Birch in "Select Papyri," part ii. pls. ix. to xix. +Before considering the details of the story, we should notice an +important question about its age and composition. That it is as old as +the XIXth Dynasty in its present form is certain from the papyrus; but +probably parts of it are older. The idyllic beauty of the opening of it, +with the simplicity and directness of the ideas, and the absence of any +impossible or marvellous feature, is in the strongest opposition to the +latter part, where marvel is piled on marvel in pointless profusion. In +the first few pages there is not a word superfluous or an idea out of +place in drawing the picture. That we have to do with an older story +lengthened out by some inartistic compiler, seems only too probable. And +this is borne out by the colophon. In the tales of the Shipwrecked +Sailor, and of Sanehat, the colophon runs--"This is finished from +beginning to end, even as it was found in the writing," and the earlier +of these two tales follows this with a blessing on the transcriber. But, +apparently conscious of his meddling, the author of Anpu and Bata ends +with a curse: "Written by the scribe Anena, the owner of this roll. He +who speaks against this roll, may Tahuti smite him." This points to a +part of it at least being newly composed in Ramesside times; while the +delicate beauty of the opening is not only far better than the latter +part, but is out of harmony with the forced and artificial taste of the +XIXth Dynasty. At the same time, the careful drawing of character is +hardly akin to the simple, matter-of-fact style of Sanehat, and seems +more in keeping with the emotional style of the Doomed Prince. If we +attribute the earlier part to the opening of the XVIIIth Dynasty--the +age of the pastoral scenes of the tombs of El Kab, which are the latest +instances of such sculptures in Egypt--we shall probably be nearest to +the truth. + +The description of Bata is one of the most beautiful character-drawings +in the past. The self-denial and sweet innocence of the lad, his +sympathy with his cattle, "listening to all that they said," and +allowing them their natural wishes and ways, is touchingly expressed. +And those who know Egypt will know that Bata still lives there--several +Batas I have known myself. His sweetness of manner, his devotion, his +untiringly earnest work, his modesty, his quietness, makes Bata to be +one of the most charming friends. Bata I have met in many places, Bata I +have loved as one of the flowers of human nature, and Bata I hope often +to meet again in divers forms and varied incarnations among the _fellah_ +lads of Egypt. + +The touches of description of Bata are slight, and yet so pointed. His +growing to be an excellent worker; his return at evening laden with all +the produce, just as may be seen now any evening as the lads come in +bearing on their backs large bundles of vegetables for the house, and of +fodder for the home-driven cattle; his sleeping with his cattle in the +stable; his zeal in rising before dawn to make the daily bread for his +brother, ready to give him when he arose; and then his driving out the +cattle to pasture--all contrasts with his elder brother's life of ease. +The making of the bread was rightly the duty of Anpu's wife; she ought +to have risen to grind the corn long before dawn, as the millstones may +now be heard grinding in the dark, morning by morning; she ought to have +baked the bread ready for the toiler who spent his whole day in the +field. But it was the ever-willing Bata who did the work of the house as +well as the work of the farm. "Behold the spirit of a god was in him." + +The driving in of the cattle at night is still a particular feature of +Egyptian life. About an hour before sunset the tether ropes are drawn in +the fields, and the cattle file off, with a little child for a +leader--if any; the master gathers up the produce that is required, some +buffalo is laden with a heap of clover, or a lad carries it on his back, +for the evening feed of the cattle, and all troop along the path through +the fields and by the canal. For two or three miles the road becomes +more and more crowded with the flocks driven into it from every field, a +long haze of dust lies glowing in the crimson glory of sunset over the +stream of cows and buffaloes, sheep and goats, that pour into the +village. Each beast well knows his master and his crib, and turns in at +the familiar gate to the stable under the house, or by the side of the +hut; and there all spend the night. Not a hoof is left out in the field; +the last belated stragglers come in while the gleam of amber still edges +the night-blue sky behind the black horizon. Then the silent fields lie +under the brightening moon, glittering with dew, untrodden and deserted. +It is not cold or climate that leads men to this custom, but the +unsafety of a country bordered by unseen deserts, whence untold men may +suddenly appear and ravage all the plain. + +The ploughing scene next follows, on "the land coming out from the +water"; as the inundation goes down the well-known banks and ridges +appear, "the back-bones of the land," as they were so naturally called; +and when the surface is firm enough to walk on--with many a pool and +ditch still full--the ploughing begins on the soft dark clay. + +The catastrophe of the story--the black gulf of deceit that suddenly +opens under Bata's feet--has always been seen to be strikingly like the +story of Joseph. And--as we have noticed--there is good reason for the +early part of this tale belonging to about the beginning of the XVIIIth +Dynasty, so it is very closely allied in time as well as character to +the account of Joseph. In this part again is one of those pointed +touches, which show the power of the poet--for a poem in prose this +is--"her heart knew him with the knowledge of youth." + +On reaching the mistaken revenge of Anpu, we see the sympathy of Bata +with his cattle, and his way of reading their feelings, returned to him +most fittingly by the cows perceiving the presence of the treachery. "He +heard what his first cow had said; and the next entering she also said +likewise." + +After this we find a change; instead of the simple and natural +narrative, full of human feeling, and without a touch of impossibility, +every subsequent episode involves the supernatural; Ra creating a wide +water, the extraction of the soul of Bata, his miraculous wife, and all +the transformations--these have nothing in common with the style or +ideas of the earlier tale. + +Whence this later tangle came, and how much of it is drawn from other +sources, we can hardly hope to explain from the fragments of literature +that we have. But strangely there is a parallel which is close enough to +suggest that the patchwork is due to popular mythology. In the myths of +Phrygia we meet with Atys or Attis, of whom varying legends are told. +Among these we glean that he was a shepherd, beautiful and chaste; that +he fled from corruption; that he mutilated himself; lastly he died under +a tree, and afterwards was revived. All this is a duplicate of the story +of Bata. And looking further, we see parallels to the three subsequent +transformations. Drops of blood were shed from the Atys-priest; and +Bata, in his first transformation as a bull, sprinkles two drops of +blood by the doors of the palace. Again, Atys is identified with a tree, +which was cut down and taken into a sanctuary; and Bata in his second +transformation is a Persea tree which is cut down and used in building. +Lastly, the mother of Atys is said to have been a virgin, who bore him +from placing in her bosom a ripe almond or pomegranate; and in his third +transformation Bata is born from a chip of a tree being swallowed by the +princess. These resemblances in nearly all the main points are too close +and continuous to be a mere chance, especially as such incidents are not +found in any other Egyptian tale, nor in few--if any--other classical +myths. It is not impossible that the names even may have been the same; +for Bata, as we write it, was pronounced Vata (or Vatiu or Vitiou, as +others would vocalise it), and the digamma would disappear in the later +Greek form in which we have Atys. + +The most likely course seems to have been that, starting with a simple +Egyptian tale, the resemblance to the shepherd of the Asiatic myth, led +to a Ramesside author improving the story by tacking on the branches of +the myth one after another, and borrowing the name. If this be granted, +we have here in Bata the earliest indications of the elements of the +Atys mysteries, a thousand years before the Greek versions. + +Returning now from the general structure to the separate incidents, we +note the expression of annoyance where the elder brother "smote twice on +his hands." This gesture is very common in Egypt now, the two hands +being rapidly slid one past the other, palm to palm, vertically, grating +the fingers of one hand over the other; the right hand moving downwards, +and the left a little up. This implies that there is nothing, that a +thing is worthless, that a desired result has not been attained, or +annoyance at want of success; but the latter meanings are now rare, and +more latent than otherwise, and this tale points to the gesture being +originally one of positive anger, though it has been transferred +gradually to express mere negative results. + +The valley of the acacia would appear from the indications to have been +by the sea, and probably in Syria; perhaps one of the half-desert wadis +toward Gaza was in the writer's mind. The idea of Bata taking out his +heart, and placing it on the flower of a tree, has seemed hopelessly +unintelligible. But it depends on what we are to understand by the heart +in Egyptian. Two words are well known for it, _hati_ and _ah;_ and as it +is unlikely that these should be mere synonyms, we have a presumption +that one of them does not mean the physical heart, but rather the mental +heart. We are accustomed to the same mixture of thought; and far the +more common usage in English is not to employ the name to express the +physical heart, but for the will, as when we say "good-hearted";--for +the spring of action, "broken-hearted ";--for the feelings, +"hard-hearted";--for the passions, "an affair of the heart";--or for the +vigour, as when a man in nature or in act is "hearty" The Egyptian, with +his metaphysical mind, took two different words where we only use one; +and when we read of placing the heart _(hati)_ out of a man, we are led +at once by the analogy of beliefs in other races to understand this as +the vitality or soul. In the "Golden Bough" Mr. Frazer has explained +this part of natural metaphysics; and in this, and the following points, +I freely quote from that work as a convenient text-book. The soul or +vitality of a man is thought of as separable from the body at will, and +therefore communicable to other objects or positions. In those positions +it cannot be harmed by what happens to the body, which is therefore +deathless for the time. But if the external seat of the soul be attacked +or destroyed, the man immediately dies. This is illustrated from the +Norse, Saxons, Celts, Italians, Greeks, Kabyles, Arabs, Hindus, Malays, +Mongolians, Tartars, Magyars, and Slavonians. It may well, then, be +considered as a piece of inherent psychology: and following this +interpretation, I have rendered "heart" in this sense "soul" in the +translation. + +The Nine Gods who meet Bata are one of the great cycles of divinities, +which were differently reckoned in various places. Khnumu is always the +formative god, who makes man upon the potter's wheel, as in the scene in +the temple of Luqsor. And even in natural birth it was Khnumu who "gave +strength to the limbs," as in the earlier "Tales of the Magicians." The +character of the wife of Bata is a very curious study. The total absence +of the affections in her was probably designed as in accord with her +non-natural formation, as she could not inherit aught from human +parents. Ambition appears as the only emotion of this being; her attacks +on the transformations of Bata are not due to dislike, but only to fear +that he should claim her removal from her high station; she "feared +exceedingly for the words that her husband had spoken to her." Her +Lilith nature is incapable of any craving but that for power. + +The action here of the seven Hathors we have noticed in the remarks on +the previous tale of the Doomed Prince. The episode of the sea is very +strange; and if we need find some rationalising account of it, we might +suppose it to be a mythical form of a raid of pirates, who, not catching +the woman, carried off something of hers, which proved an object of +contention in Egypt. But such renderings are unlikely, and we may the +rather expect to find some explanation in a mythological parallel. + +The carrying of the lock of hair to Pharaoh, and his proclaiming a +search for the owner, is plainly an early form of the story of the +little slipper, whose owner is sought by the king. The point that she +could not be caught except by setting another woman to tempt her with +ornaments, anticipates the modern novelist's saying, "Set a woman to +catch a woman." + +The sudden death of Bata, so soon as the depository of his soul was +destroyed, is a usual feature in such tales about souls. But it is only +in the Indian forms quoted by Mr. Frazer that there is any revival of +the dead; and in no case is there any transformation like that of Bata. +Perhaps none but an Egyptian or a Chinese would have credited Anpu with +wandering up and down for four years seeking the lost soul. But the idea +of returning the soul in water to the man is found as a magic process in +North America ("Golden Bough," i. 141). + +The first transformation of Bata, into a bull, is clearly drawn from the +Apis bull of Memphis. The rejoicings at discovering a real successor of +Apis are here, the rejoicings over Bata, who is the Apis bull, +distinguished as he says by "bearing every good mark." These marks on +the back and other parts were the tokens of the true Apis, who was +sought for anxiously through the country on the death of the sacred +animal who had lived in the sanctuary. The man who, like Anpu, brought +up a true Apis to the temple would receive great rewards and honours. + +The scene where the princess demands the grant of a favour is repeated +over again by Esther at her banquet, and by the daughter of Herodias. It +is the Oriental way of doing business. But the curious incongruity of +making a great feast with offerings to the ox before sacrificing it, +appears inexplicable until we note the habits of other peoples in +slaying their sacred animals at certain intervals. This tale shows us +what is stated by Greek authors, that the Egyptians slew the sacred Apis +at stated times, or when a new one was discovered with the right marks. +The annual sacrifice of a sacred ram at Thebes shows that the Egyptians +were familiar with such an idea. And though it was considered by the +writer of this tale as a monstrous act, yet the offerings and festivity +which accompanied it are in accordance with the strange fact found by +Mariette, that in the three undisturbed Apis burials which he discovered +there were only fragments of bone, and in one case a head, carefully +embalmed with bitumen and magnificent offerings of jewellery. The divine +Apis was eaten as a sacred feast. + +The reason that the princess desires the liver is strangely explained by +a present belief on the Upper Nile. The Darfuris think that the liver is +the seat of the soul ("Golden Bough," ii. 88); and hence if she ate the +liver she would destroy the soul of Bata, or prevent it entering any +other incarnation. + +The next detail is also curiously significant. If a bull was being +sacrificed we should naturally suppose the blood would flow, and that a +few drops would not be noticed. Here, however, two drops are said to +fall, and this was when the bull "was upon the shoulders of the people." +Now it is a very general idea that blood must not be allowed to fall +upon the ground; the eastern and southern Africans will not shed the +blood of cattle ("Golden Bough," i. 182); and strangely the Australians +avoid the falling of blood to the ground by placing the bleeding persons +upon the shoulders of other men. This parallel is so close to the +Egyptian tale that it seems as if the bull was borne "on the shoulders +of the people," that his blood should not fall to the ground; yet in +spite of this precaution "he shook his neck, and he threw two drops of +blood over against the doors of his majesty." In these drops of blood +was the soul of Bata, in spite of the princess having eaten his liver; +and we know how among Jews, Arabs, and other peoples, the blood is +regarded as the vehicle of the soul or life. + +The evidence of tree worship is plainer here than perhaps in any other +passage of Egyptian literature. The people rejoice for the two Persea +trees, "and there were offerings made to them." + +The blue crown worn by the king was the war cap of leather covered with +scales of copper: it is often found made in dark blue glaze for +statuettes, and it seems probable that the copper was superficially +sulphurised to tint it. Such head-dress was usually worn by kings when +riding in their chariots. The pale gold or electrum here mentioned was +the general material for decorating the royal chariot. + +The miraculous birth of Bata in his third transformation is, as we have +noticed, closely paralleled by the birth of Atys from the almond. The +idea at the root of this is that of self-creation or self-existence, as +in the usual Egyptian phrase, "bull of his mother." + +The king flying up to heaven is a regular expression for his death: "the +hawk has soared," "the follower of the god has met his maker," so +Sanehat describes it (see ist series, pp. 97, 98). + +This hawk-form of the king may be connected with the hawk bearing the +double crown which is perched on the top of the _ka_ name of each king. +That hawk is not Horus, nor even the king deified as Horus, because the +emblem of life is given to it by other gods (as by Set on a lintel of +XVIIIth Dynasty from Nubt), and therefore the hawk is the human king who +could perish, and not an immortal divinity. Further, this hawk-king is +always perched on the top of the drawing of the doorway to the sepulchre +which bears the _ka_ name of the king; and when we see the drawings of +the _ba_ bird or soul flying down the well to the sepulchre, it appears +as if the hawk were the royal _ba_ bird (ordinary men having a _ba_ bird +with a human head); and that the well-known first title of each king +represents the royal soul or _ba_ bird perched on the door of the +sepulchre, resting on his way to and from the visit to the corpse below. +The soul or _ba_ of the king at his death thus flew away as a hawk to +meet the sun. + +The veil drawn over the fate of the inhuman princess is well conceived. +That she should die a sharp death has been foretold; but how Bata should +slay the divine creation--his wife--his mother--is a matter that the +scribe reserves in silence; we only read that "he judged with her before +him, and the great nobles agreed with him." That judgment is best left +among the things unwritten. + +The strange manner in which we can see incident after incident in the +latter part of the tale, each to refer to some ceremony or belief, even +imperfect as our knowledge of such must be, and the evidence that the +whole being of Bata is a transference of the myth of Atys, must lead us +to look on this, the marvellous portion, as woven out of a group of +myths, ceremonies, and beliefs which were joined and explained by the +formation of such a tale. How far it is due to purely Egyptian ideas, +indicated by the Apis bull and the analogies in present African beliefs, +and how far it is Asiatic and belonging to Atys, it would be premature +to decide. But from the weird confusion and mystery of these +transformations, we turn back with renewed pleasure to the simple and +sweet picture of peasant life, and the beauty of Bata, and we see how +true a poet the Egyptian was in feeling and in expression. + + + + +XIXth DYNASTY, PTOLEMAIC WRITING + +SETNA AND THE MAGIC BOOK + + +The mighty King User-maat-ra (Ra-meses the Great) had a son named Setna +Kha-em-uast who was a great scribe, and very learned in all the ancient +writings. And he heard that the magic book of Thoth, by which a man may +enchant heaven and earth, and know the language of all birds and beasts, +was buried in the cemetery of Memphis. And he went to search for it with +his brother An-he-hor-eru; and when they found the tomb of the king's +son, Na-nefer-ka-ptah, son of the king of Upper and Lower Egypt, +Mer-neb-ptah, Setna opened it and went in. + +Now in the tomb was Na-nefer-ka-ptah, and with him was the _ka_ of his +wife Ahura; for though she was buried at Koptos, her _ka_ dwelt at +Memphis with her husband, whom she loved. And Setna saw them seated +before their offerings, and the book lay between them. And +Na-nefer-ka-ptah said to Setna, "Who are you that break into my tomb in +this way?" He said, "I am Setna, son of the great King User-maat-ra, +living for ever, and I come for that book which I see between you." And +Na-nefer-ka-ptah said, "It cannot be given to you." Then said Setna, +"But I will carry it away by force." + +Then Ahura said to Setna, "Do not take this book; for it will bring +trouble on you, as it has upon us. Listen to what we have suffered for it." + +"We were the two children of the King Mer-neb-ptah, and he loved us very +much, for he had no others; and Na-nefer-ka-ptah was in his palace as +heir over all the land. And when we were grown, the king said to the +queen, 'I will marry Na-nefer-ka-ptah to the daughter of a general, and +Ahura to the son of another general.' And the queen said, 'No, he is the +heir, let him marry his sister, like the heir of a king, none other is +fit for him.' And the king said, 'That is not fair; they had better be +married to the children of the general.' + +"And the queen said, 'It is you who are not dealing rightly with me.' +And the king answered, 'If I have no more than these two children, is it +right that they should marry one another? I will marry Na-nefer-ka-ptah +to the daughter of an officer, and Ahura to the son of another officer. +It has often been done so in our family.' + +"And at a time when there was a great feast before the king, they came +to fetch me to the feast. And I was very troubled, and did not behave as +I used to do. And the king said to me, 'Ahura, have you sent some one to +me about this sorry matter, saying, "Let me be married to my elder +brother"? 'I said to him, 'Well, let me marry the son of an officer, and +he marry the daughter of another officer, as it often happens so in our +family.' I laughed, and the king laughed. And the king told the steward +of the palace, 'Let them take Ahura to the house of Na-nefer-ka-ptah +to-night, and all kinds of good things with her.' So they brought me as +a wife to the house of Na-nefer-ka-ptah; and the king ordered them to +give me presents of silver and gold, and things from the palace. + +"And Na-nefer-ka-ptah passed a happy time with me, and received all the +presents from the palace; and we loved one another. And when I expected +a child, they told the king, and he was most heartily glad; and he sent +me many things, and a present of the best silver and gold and linen. And +when the time came, I bore this little child that is before you. And +they gave him the name of Mer-ab, and registered him in the book of the +'House of life.' + +"And when my brother Na-nefer-ka-ptah went to the cemetery of Memphis, +he did nothing on earth but read the writings that are in the catacombs +of the kings, and the tablets of the 'House of life,' and the +inscriptions that are seen on the monuments, and he worked hard on the +writings. And there was a priest there called Nesi-ptah; and as +Na-nefer-ka-ptah went into a temple to pray, it happened that he went +behind this priest, and was reading the inscriptions that were on the +chapels of the gods. And the priest mocked him and laughed. So +Na-nefer-ka-ptah said to him, 'Why are you laughing at me?' And he +replied, 'I was not laughing at you, or if I happened to do so, it was +at your reading writings that are worthless. If you wish so much to +read writings, come to me, and I will bring you to the place where the +book is which Thoth himself wrote with his own hand, and which will +bring you to the gods. When you read but two pages in this you will +enchant the heaven, the earth, the abyss, the mountains, and the sea; +you shall know what the birds of the sky and the crawling things are +saying; you shall see the fishes of the deep, for a divine power is +there to bring them up out of the depth. And when you read the second +page, if you are in the world of ghosts, you will become again in the +shape you were in on earth. You will see the sun shining in the sky, +with all the gods, and the full moon.' + +"And Na-nefer-ka-ptah said, 'By the life of the king! Tell me of +anything you want done and I'll do it for you, if you will only send me +where this book is.' And the priest answered Na-nefer-ka-ptah, 'If you +want to go to the place where the book is, you must give me a hundred +pieces of silver for my funeral, and provide that they shall bury me as +a rich priest.' So Na-nefer-ka-ptah called his lad and told him to give +the priest a hundred pieces of silver; and he made them do as he wished, +even everything that he asked for. Then the priest said to +Na-nefer-ka-ptah, 'This book is in the middle of the river at Koptos, in +an iron box; in the iron box is a bronze box; in the bronze box is a +sycamore box; in the sycamore box is an ivory and ebony box; in the +ivory and ebony box is a silver box; in the silver box is a golden box, +and in that is the book. It is twisted all round with snakes and +scorpions and all the other crawling things around the box in which the +book is; and there is a deathless snake by the box.' And when the priest +told Na-nefer-ka-ptah, he did not know where on earth he was, he was so +much delighted. + +"And when he came from the temple he told me all that had happened to +him. And he said, 'I shall go to Koptos, for I must fetch this book; I +will not stay any longer in the north.' And I said, 'Let me dissuade +you, for you prepare sorrow and you will bring me into trouble in the +Thebaid.' And I laid my hand on Na-nefer-ka-ptah, to keep him from going +to Koptos, but he would not listen to me; and he went to the king, and +told the king all that the priest had said. The king asked him, 'What is +it that you want?' and he replied, 'Let them give me the royal boat with +its belongings, for I will go to the south with Ahura and her little boy +Mer-ab, and fetch this book without delay.' So they gave him the royal +boat with its belongings, and we went with him to the haven, and sailed +from there up to Koptos. + +"Then the priests of Isis of Koptos, and the high priest of Isis, came +down to us without waiting, to meet Na-nefer-ka-ptah, and their wives +also came to me. We went into the temple of Isis and Harpokrates; and +Na-nefer-ka-ptah brought an ox, a goose, and some wine, and made a +burnt-offering and a drink-offering before Isis of Koptos and +Harpokrates. They brought us to a very fine house, with all good things; +and Na-nefer-ka-ptah spent four days there and feasted with the priests +of Isis of Koptos, and the wives of the priests of Isis also made +holiday with me. + +"And the morning of the fifth day came; and Na-nefer-ka-ptah called a +priest to him, and made a magic cabin that was full of men and tackle. +He put the spell upon it, and put life in it, and gave them breath, and +sank it in the water. He filled the royal boat with sand, and took leave +of me, and sailed from the haven: and I sat by the river at Koptos that +I might see what would become of him. And he said, 'Workmen, work for +me, even at the place where the book is.' And they toiled by night and +by day; and when they had reached it in three days, he threw the sand +out, and made a shoal in the river. And then he found on it entwined +serpents and scorpions and all kinds of crawling things around the box +in which the book was; and by it he found a deathless snake around the +box. And he laid the spell upon the entwined serpents and scorpions and +all kinds of crawling things which were around the box, that they should +not come out. And he went to the deathless snake, and fought with +him, and killed him; but he came to life again, and took a new form. He +then fought again with him a second time; but he came to life again, and +took a third form. He then cut him in two parts, and put sand +between the parts, that he should not appear again. + +"Na-nefer-ka-ptah then went to the place where he found the box. He +uncovered a box of iron, and opened it; he found then a box of bronze, +and opened that; then he found a box of sycamore wood, and opened that; +again, he found a box of ivory and ebony, and opened that; yet, he found +a box of silver, and opened that; and then he found a box of gold; he +opened that, and found the book in it. He took the book from the golden +box, and read a page of spells from it. He enchanted the heaven and the +earth, the abyss, the mountains, and the sea; he knew what the birds of +the sky, the fish of the deep, and the beasts of the hills all said. He +read another page of the spells, and saw the sun shining in the sky, +with all the gods, the full moon, and the stars in their shapes; he saw +the fishes of the deep, for a divine power was present that brought them +up from the water. He then read the spell upon the workmen that he had +made, and taken from the haven, and said to them, 'Work for me, back to +the place from which I came.' And they toiled night and day, and so he +came back to the place where I sat by the river of Koptos; I had not +drunk nor eaten anything, and had done nothing on earth, but sat like +one who is gone to the grave. + +"I then told Na-nefer-ka-ptah that I wished to see this book, for which +we had taken so much trouble. He gave the book into my hands; and when I +read a page of the spells in it I also enchanted heaven and earth, the +abyss, the mountains, and the sea; I also knew what the birds of the +sky, the fishes of the deep, and the beasts of the hills all said. I +read another page of the spells, and I saw the sun shining in the sky +with all the gods, the full moon, and the stars in their shapes; I saw +the fishes of the deep, for a divine power was present that brought them +up from the water. As I could not write, I asked Na-nefer-ka-ptah, who +was a good writer, and a very learned one; he called for a new piece of +papyrus, and wrote on it all that was in the book before him. He dipped +it in beer, and washed it off in the liquid; for he knew that if it were +washed off, and he drank it, he would know all that there was in the +writing. + +"We returned back to Koptos the same day, and made a feast before Isis +of Koptos and Harpokrates. We then went to the haven and sailed, and +went northward of Koptos. And as we went on Thoth discovered all that +Na-nefer-ka-ptah had done with the book; and Thoth hastened to tell Ra, +and said, 'Now know that my book and my revelation are with +Na-nefer-ka-ptah, son of the King Mer-neb-ptah. He has forced himself +into my place, and robbed it, and seized my box with the writings, and +killed my guards who protected it.' And Ra replied to him, 'He is before +you, take him and all his kin.'He sent a power from heaven with the +command, 'Do not let Na-nefer-ka-ptah return safe to Memphis with all +his kin.' And after this hour, the little boy Mer-ab, going out from the +awning of the royal boat, fell into the river: he called on Ra, and +everybody who was on the bank raised a cry. Na-nefer-ka-ptah went out of +the cabin, and read the spell over him; he brought his body up because a +divine power brought him to the surface. He read another spell over him, +and made him tell of all what happened to him, and of what Thoth had +said before Ra. + +"We turned back with him to Koptos. We brought him to the Good House, we +fetched the people to him, and made one embalm him; and we buried him in +his coffin in the cemetery of Koptos like a great and noble person. + +"And Na-nefer-ka-ptah, my brother, said, 'Let us go down, let us not +delay, for the king has not yet heard of what has happened to him, and +his heart will be sad about it.' So we went to the haven, we sailed, and +did not stay to the north of Koptos. When we were come to the place +where the little boy Mer-ab had fallen in the water, I went out from the +awning of the royal boat, and I fell into the river. They called +Na-nefer-ka-ptah, and he came out from the cabin of the royal boat; he +read a spell over me, and brought my body up, because a divine power +brought me to the surface. He drew me out, and read the spell over me, +and made me tell him of all that had happened to me, and of what Thoth +had said before Ra. Then he turned back with me to Koptos, he brought +me to the Good House, he fetched the people to me, and made one embalm +me, as great and noble people are buried, and laid me in the tomb where +Mer-ab my young child was. + +"He turned to the haven, and sailed down, and delayed not in the north +of Koptos. When he was come to the place where we fell into the river, +he said to his heart, 'Shall I not better turn back again to Koptos, +that I may lie by them? For, if not, when I go down to Memphis, and the +king asks after his children, what shall I say to him? Can I tell him, +"I have taken your children to the Thebaid, and killed them, while I +remained alive, and I have come to Memphis still alive"?' Then he made +them bring him a linen cloth of striped byssus; he made a band, and +bound the book firmly, and tied it upon him. Na-nefer-ka-ptah then went +out of the awning of the royal boat and fell into the river. He cried on +Ra; and all those who were on the bank made an outcry, saying, 'Great +woe! Sad woe! Is he lost, that good scribe and able man that has no +equal?' + +"The royal boat went on, without any one on earth knowing where +Na-nefer-ka-ptah was. It went on to Memphis, and they told all this to +the king. Then the king went down to the royal boat in mourning, and all +the soldiers and high priests and priests of Ptah were in mourning, and +all the officials and courtiers. And when he saw Na-nefer-ka-ptah, who +was in the inner cabin of the royal boat--from his rank of high +scribe--he lifted him up. And they saw the book by him; and the king +said, 'Let one hide this book that is with him.' And the officers of the +king, the priests of Ptah, and the high priest of Ptah, said to the +king, 'Our Lord, may the king live as long as the sun! Na-nefer-ka-ptah +was a good scribe, and a very skilful man.' And the king had him laid in +his Good House to the sixteenth day, and then had him wrapped to the +thirty-fifth day, and laid him out to the seventieth day, and then had +him put in his grave in his resting-place. + +"I have now told you the sorrow which has come upon us because of this +book for which you ask, saying, 'Let it be given to me.' You have no +claim to it; and, indeed, for the sake of it, we have given up our life +on earth." + +And Setna said to Ahura, "Give me the book which I see between you and +Na-nefer-ka-ptah; for if you do not I will take it by force." Then +Na-nefer-ka-ptah rose from his seat and said, "Are you Setna, to whom +my wife has told of all these blows of fate, which you have not +suffered? Can you take this book by your skill as a good scribe? If, +indeed, you can play games with me, let us play a game, then, of 52 +points." And Setna said, "I am ready," and the board and its pieces were +put before him. And Na-nefer-ka-ptah won a game from Setna; and he put +the spell upon him, and defended himself with the game board that was +before him, and sunk him into the ground above his feet. He did the same +at the second game, and won it from Setna, and sunk him into the ground +to his waist. + +He did the same at the third game, and made him sink into the ground up +to his ears. Then Setna struck Na-nefer-ka-ptah a great blow with his +hand. And Setna called his brother An-he-hor-eru and said to him. + +"Make haste and go up upon earth, and tell the king all that has +happened to me, and bring me the talisman of my father Ptah, and my +magic books." + +And he hurried up upon earth, and told the king all that had happened to +Setna. The king said, "Bring him the talisman of his father Ptah, and +his magic books." And An-he-hor-eru hurried down into the tomb; he laid +the talisman on Setna, and he sprang up again immediately. And then +Setna reached out his hand for the book, and took it. Then--as Setna +went out from the tomb--there went a Light before him, and Darkness +behind him. And Ahura wept at him, and she said, "Glory to the King of +Darkness! Hail to the King of Light! all power is gone from the tomb." +But Na-nefer-ka-ptah said to Ahura, "Do not let your heart be sad; I +will make him bring back this book, with a forked stick in his hand, and +a fire-pan on his head." And Setna went out from the tomb, and it closed +behind him as it was before. + +Then Setna went to the king, and told him everything that had happened +to him with the book. And the king said to Setna, "Take back the book to +the grave of Na-nefer-ka-ptah, like a prudent man, or else he will make +you bring it with a forked stick in your hand, and a fire-pan on your +head." But Setna would not listen to him; and when Setna had unrolled +the book he did nothing on earth but read it to everybody. + +[Here follows a story of how Setna, walking in the court of the temple +of Ptah, met Tabubua, a fascinating girl, daughter of a priest of Bast, +of Ankhtaui; how she repelled his advances, until she had beguiled him +into giving up all his possessions, and slaying his children. At the +last she gives a fearful cry and vanishes, leaving Setna bereft of even +his clothes. This would seem to be merely a dream, by the disappearance +of Tabubua, and by Setna finding his children alive after it all; but on +the other hand he comes to his senses in an unknown place, and is so +terrified as to be quite ready to make restitution to Na-nefer-ka-ptah. +The episode, which is not creditable to Egyptian society, seems to be +intended for one of the vivid dreams which the credulous readily accept +as half realities.] + +So Setna went to Memphis, and embraced his children for that they were +alive. And the king said to him, "Were you not drunk to do so?" Then +Setna told all things that had happened with Tabubua and +Na-nefer-ka-ptah. And the king said, "Setna, I have already lifted up my +hand against you before, and said, 'He will kill you if you do not take +back the book to the place you took it from.' But you have never +listened to me till this hour. Now, then, take the book to +Na-nefer-ka-ptah, with a forked stick in your hand, and a fire-pan on +your head." + +So Setna went out from before the king, with a forked stick in his hand, +and a fire-pan on his head. He went down to the tomb in which was +Na-nefer-ka-ptah. And Ahura said to him, "It is Ptah, the great god, +that has brought you back safe." Na-nefer-ka-ptah laughed, and he said, +"This is the business that I told you before." And when Setna had +praised Na-nefer-ka-ptah, he found it as the proverb says, "The sun was +in the whole tomb." And Ahura and Na-nefer-ka-ptah besought Setna +greatly. And Setna said, "Na-nefer-ka-ptah, is it aught disgraceful +(that you lay on me to do)?" And Na-nefer-ka-ptah said, "Setna, you know +this, that Ahura and Mer-ab, her child, behold! they are in Koptos; +bring them here into this tomb, by the skill of a good scribe. Let it be +impressed upon you to take pains, and to go to Koptos to bring them +here." Setna then went out from the tomb to the king, and told the king +all that Na-nefer-ka-ptah had told him. + +The king said, "Setna, go to Koptos and bring back Ahura and Mer-ab." He +answered the king, "Let one give me the royal boat and its belongings." +And they gave him the royal boat and its belongings, and he left the +haven, and sailed without stopping till he came to Koptos. + +And they made this known to the priests of Isis at Koptos and to the +high priest of Isis; and behold they came down to him, and gave him +their hand to the shore. He went up with them and entered into the +temple of Isis of Koptos and of Harpo-krates. He ordered one to offer +for him an ox, a goose, and some wine, and he made a burnt-offering and +a drink-offering before Isis of Koptos and Harpokrates. He went to the +cemetery of Koptos with the priests of Isis and the high priest of Isis. +They dug about for three days and three nights, for they searched even +in all the catacombs which were in the cemetery of Koptos; they turned +over the steles of the scribes of the "double house of life," and read +the inscriptions that they found on them. But they could not find the +resting-place of Ahura and Mer-ab. + +Now Na-nefer-ka-ptah perceived that they could not find the +resting-place of Ahura and her child Mer-ab. So he raised himself up as +a venerable, very old, ancient, and came before Setna. And Setna saw +him, and Setna said to the ancient, "You look like a very old man, do +you know where is the resting-place of Ahura and her child Mer-ab?" +The ancient said to Setna, "It was told by the father of the father of +my father to the father of my father, and the father of my father has +told it to my father; the resting-place of Ahura and of her child Mer-ab +is in a mound south of the town of Pehemato (?)" And Setna said to the +ancient, "Perhaps we may do damage to Pehemato, and you are ready to +lead one to the town for the sake of that." The ancient replied to +Setna, "If one listens to me, shall he therefore destroy the town of +Pehemato! If they do not find Ahura and her child Mer-ab under the south +corner of their town may I be disgraced." They attended to the ancient, +and found the resting-place of Ahura and her child Mer-ab under the +south corner of the town of Pehemato. Setna laid them in the royal boat +to bring them as honoured persons, and restored the town of Pehemato as +it originally was. And Na-nefer-ka-ptah made Setna to know that it was +he who had come to Koptos, to enable them to find out where the +resting-place was of Ahura and her child Mer-ab. + +So Setna left the haven in the royal boat, and sailed without stopping, +and reached Memphis with all the soldiers who were with him. And when +they told the king he came down to the royal boat. He took them as +honoured persons escorted to the catacombs, in which Na-nefer-ka-ptah +was, and smoothed down the ground over them. + +_This is the completed writing of the tale of Setna Kha-em-uast, and +Na-nefer-ka-ptah, and his wife Ahura, and their Mid Mer-ab. It was +written in the 35th year, the month Tybi._ + + + + +REMARKS + + +This tale of Setna only exists in one copy, a demotic papyrus in the +Ghizeh Museum. The demotic was published in facsimile by Mariette in +1871, among "Les Papyrus du Musee de Boulaq;" and it has been +translated by Brugsch, Revillout, Maspero, and Hess. The last +version--"Der Demotische Roman von Stne Ha-m-us, von J. J. Hess"--being +a full study of the text with discussion and glossary, has been followed +here; while the interpretation of Maspero has also been kept in view in +the rendering of obscure passages. + +Unhappily the opening of this tale is lost, and I have therefore +restored it by a recital of the circumstances which are referred to in +what remains. Nothing has been introduced which is not necessarily +involved or stated in the existing text. The limit of this restoration +is marked by ]; the papyrus beginning with the words, "It is you who are +not dealing rightly with me." + +The construction is complicated by the mixture of times and persons; and +we must remember that it was written in the Ptolemaic period concerning +an age long past. It stood to the author much as Tennyson's "Harold" +stands to us, referring to an historical age, without too strict a tie +to facts and details. Five different acts, as we may call them, succeed +one another. In the first act--which is entirely lost, and here only +outlined--the circumstances which led Setna of the XIXth Dynasty to +search for the magic book must have been related. In the second act +Ahura recites the long history of herself and family, to deter Setna +from his purpose. This act is a complete tale by itself, and belongs to +a time some generations before Setna; it is here supposed to belong to +the time of Amenhotep III., in the details of costume adopted for +illustration. The third act is Setna's struggle as a rival magician to +Na-nefer-ka-ptah, from which he finally comes off victorious by his +brother's use of a talisman, and so secures possession of the coveted +magic book. The fourth act--which I have here only summarised--shows how +Na-nefer-ka-ptah resorts to a bewitchment of Setna by a sprite, by +subjection to whom he loses his magic power. The fifth act shows Setna +as subjected to Na-nefer-ka-ptah, and ordered by him to bring the bodies +of his wife and child to Memphis into his tomb. + +While, therefore, the sentimental climax of the tale--the restoration of +the unity of the family in one tomb--belongs to persons of the XVIIIth +Dynasty, the action of the tale is entirely of the XIXth Dynasty, for +what happened in the XVIIIth Dynasty (second act) is all related in the +XIXth. And the actual composition of it belongs to Ptolemaic times, not +only on the evidence of the manuscript, but also of the language; this +being certified by the importance of Isis and Horus at Koptos, which is +essentially a late worship there. + +Turning now to the details, we may note that the statement that Setna +Kha-em-uast was a son of User-maat-ra (or Ramessu II.) occurs in the +fourth act which is here only summarised. Among the sons of Ramessu +historically known, the Prince Kha-em-uast (or "Glory-in-Thebes") was +the most important; he appears to have been the eldest son, exercising +the highest offices during his father's life. That the succession fell +on the thirteenth son, Mer-en-ptah, was doubtless due to the elder sons +having died during the preternaturally long reign of Ramessu. + +The other main personage here is Na-nefer-ka-ptah (or "Excellent is the +_ka_ of Ptah"), who is said to be the son of a King Mer-neb-ptah. No +such name is known among historical kings; and it is probably a popular +corruption or abbreviation. It was pronounced Minibptah, the r being +dropped in early times. It would seem most like Mine-ptah or +Mer-en-ptah, the son and successor of Ramessu II.; but as the date of +Mer-neb-ptah is supposed to be some generations before that, such a +supposition would involve a great confusion on the scribes' part. +Another possibility is that it represents Amenhotep III., +Neb-maat-ra-mer-ptah, pronounced as Nimu-rimiptah, which might be +shortened to Neb-mer-ptah or Mer-neb-ptah. Such a time would well suit +the tale, and that reign has been adopted here in fixing the style of +the dress of Ahura and her family. + +This tale shows how far the _ka_ or double might wander from its body or +tomb. Here Ahura and her child lie buried at Koptos, while her husband's +tomb is at Memphis. But that does not separate them in death; her _ka_ +left her tomb and went down to Memphis to live with the _ka_ of her +husband in his tomb. Thus, when Setna forces the tomb of +Na-nefer-ka-ptah, he finds Ahura seated by him with the precious magic +roll between them and the child Mer-ab; and the voluble Ahura recounts +all their history, and weeps when the roll is carried away by Setna. Yet +all the time her body is at Koptos, and the penalty imposed on Setna is +that of bringing her body to the tomb where her _ka_ already was +dwelling. If a _ka_ could thus wander so many hundred miles from its +body to gratify its affections, it would doubtless run some risks of +starving, or having to put up with impure food; or might even lose its +way, and rather than intrude on the wrong tomb, have to roam as a +vagabond _ka._ It was to guard against these misfortunes that a supply +of formulas were provided for it, by which it should obtain a guarantee +against such misfortunes--a kind of spiritual directory or guide to the +unprotected; and such formulas, when once accepted as valid, were +copied, repeated, enlarged, and added to, until they became the complex +and elaborate work--The Book of the Dead, Perhaps nothing else +gives such a view of the action of the _ka_ as this tale of Setna. + +There is here also an insight into the arrangement of marriages in +Egypt. It does not seem that anything was determined about a marriage +during childhood; it is only when the children are full-grown that a +dispute arises between the king and queen as to their disposal. But the +parents decide the whole question. It is, of course, well known that the +Egyptians had no laws against consanguinity in marriages; on the +contrary, it was with them, as with the Persians, essential for a king +to marry in the royal family, and also usual for private persons to +marry in their family. Even to the present day in Egypt, although +sister-marriage has disappeared, yet it is the duty of a man to marry +his first cousin or some one in the family. The very idea of +relationship being any possible impediment to marriage was un-thought of +by the Egyptian; his favourite concrete expression for a self-existent +or self-created being--"husband of his mother "--shows this unmistakably. + +The objection made by the king to the marriage of Na-nefer-ka-ptah and +Ahura turns on the point that he has only these two children, and hence, +if they marry the children of the generals, there will be two families +instead of only one to ensure future posterity. The queen, however, +talks the king over on the matter. The cause of Ahura's being troubled +at the feast is not certain, but the king evidently supposes that she +has been pleading to be allowed to marry her beloved brother, and when +taxed with it she only expresses her willingness to give way to his +exogamic views. The brief sentence, "I laughed and the king laughed," +seems to mean that she pleased and amused her father so that he gave +way, and immediately told the steward to arrange for her marriage as she +desired. I have here abbreviated a few needlessly precise details. We +also learn, by the way, that there was a regular registry of births, in +which Mer-ab was entered. + +It appears that the court was considered to be at Memphis, and not at +Thebes. This would not have been so arranged had this been written in +the Ramesside times, but under the Ptolemies Memphis was the seat of the +court--when not at Alexandria. The name of the priest, Nesi-ptah, also +shows another anachronism. Such a name was not usual till some time +after the XIXth Dynasty. Another touch of late times is in the +antiquarian curiosity of Na-nefer-ka-ptah about ancient writings, "He +did nothing on earth but read the writings that are in the catacombs of +the kings, and the tablets of the House of Life." In the XIXth Dynasty +there is no sign of interest in such records, but in the Renascence +ancient things came into fashion, all the old titles were revived, the +old style was copied, and very long genealogies were worked up and +carved in the inscriptions. In such an age many a _dilettante_ rich +young man would amuse himself, as in this tale, with reading inscriptions +and hunting up his family genealogy from the tombstones and the registers. + +The firm belief in magic which underlies all this tale might perhaps be +thought to be inappropriate to the enlightenment of Greek times. We have +seen how in the earliest tales magic is a mainspring of the action, and +it is at first sight surprising that its sway should last through so +many thousands of years. But there may well have been a recrudescence of +such beliefs, along with the revival of interest in the earlier history. +The enormous spread and popularity of Gnosticism--the belief in the +efficacy of words and formulas to control spirits and their actions--in +the centuries immediately after this, shows how ingrained magic ideas +were, and how ready to sprout up when the counterbalancing interests of +the old mythology were gone, and their place taken by the intangible +spirituality of Platonism and the early Christian atmosphere. + +A most Egyptian turn is given where the priest bargains for a large +payment for his funeral, and to be buried as a rich priest. The +enclosing of the magic roll in a series of boxes has many parallels. In +an Indian tale we read: "Round the tree are tigers and bears and +scorpions and snakes; on the top of the tree is a very fat great snake; +on his head is a little cage; in the cage is a bird; and my soul is in +that bird" ("Golden Bough," ii. 300). In Celtic tales the series-idea +also occurs. The soul of a giant is in an egg, the egg is in a dove, the +dove is in a hare, the hare is in a wolf, and the wolf is in an iron +chest at the bottom of the sea ("Golden Bough," ii. 314). The Tartars +have stories of a golden casket containing the soul, inside a copper or +silver casket ("Golden Bough," ii. 324). And the Arabs tell of a soul +put in the crop of a sparrow, and the sparrow in a little box, and this +in another small box, and this put into seven other boxes, and these in +seven chests, and the chest in a coffer of marble ("Golden 10 +Bough," ii. 318). The notion, therefore, of a series of boxes, one +enclosing another, and the whole guarded by dangerous animals, is well +known as an element in tales. The late date is here shown by the largest +and least precious of the boxes being of iron, which was rarely, if +ever, used in Ramesside times, and was not common till the Greek age. + +The magic engineering of Na-nefer-ka-ptah is very curious. The cabin or +air-chamber of men in model, who are let down to work for him, suggests +that Egyptians may have used the principle of a diving-bell or +air-chamber for reaching parts under water. Certainly the device of +raising things by dropping down sand to be put under them is still +practised. An immense sarcophagus at Gizeh was raised from a deep well +by natives who thrust sand under it rammed tight by a stick, and by this +simple kind of hydraulic press raised it a hundred feet to the surface. +In this way the magic men of Na-nefer-ka-ptah raised up the chest when +they had discovered it by means of the sand which he poured over from +the boat. + +There is some picturesqueness in this tale, though it has not the charm +of the earlier compositions. The scene of Ahura sitting for three days +and nights, during the combat, watching by the side of the river, where +she "had not drunk or eaten anything, and had done nothing on earth but +sat like one who is gone to the grave," is a touching detail. + +The light on the education of women is curious. Ahura can read the roll, +but she cannot write. We are so accustomed to regard reading and writing +as all one subject that the distinction is rare; but with a writing +comprising so many hundred signs as the Egyptian, the art of writing or +draw-Ing all the forms, and knowing which to use, is far more complex +than that of reading. There are now ten students who can read an +inscription for one who could compose it correctly. Here a woman of the +highest rank is supposed to be able to read, but not to write; that is +reserved for the skill of "a good writer, and a very learned one." + +The writing of spells and then washing the ink off and drinking it is a +familiar idea in the East. Modern Egyptian bowls have charms engraved on +them to be imparted to the drink, and ancient Babylonian bowls are +inscribed with the like purpose. + +An insight into the powers of the gods is here given us. The Egyptian +did not attribute to them omniscience. Thoth only discovered what +Na-nefer-ka-ptah had done as they were sailing away, some days after the +seizure of the book. And even Ra is informed by the complaint of Thoth. +If Ra were the physical sun it would be obvious that he would see all +that was being done on earth; it would rather be he who would inform +Thoth. The conception of the gods must therefore have been not +pantheistic or materialist, but solely as spiritual powers who needed to +obtain information, and who only could act through intermediaries. +Further, nothing can be done without the consent of Ra; Thoth is +powerless over men, and can only ask Ra, as a sort of universal +magistrate, to take notice of the offence. Neither god acts directly, +but by means of a power or angel, who takes the commission to work on +men. How far this police-court conception of the gods is due to Greek or +foreign influence can hardly be estimated yet. It certainly does not +seem in accord with the earlier appeals to Ra, and direct action of Ra, +in "Anpu and Bata." + +The power of spells is limited, as we have just seen the abilities of +the gods were limited. The most powerful of spells, the magic book of +Thoth himself, cannot restore life to a person just drowned. All that +Na-nefer-ka-ptah can do with the spell is to cause the body to float +and to speak, but it remains so truly dead that it is buried as if no +spell had been used. Now it was recognised that the _ka_ could move +about and speak to living persons, as Ahura does to Setna. Hence all +that the spells do is not to alter the course of nature, but only to put +the person into touch and communication with the ever-present +supernatural, to enable him to know what the birds, the fishes, and the +beasts all said, and to see the unseen. + +Modern conceptions of the spiritual are so bound up with the sense of +omnipresence and omniscience that we are apt to read those ideas into +the gods and the magic of the ancients. Here we have to deal with gods +who have to obtain information, and who order powers to act for them, +with spells which extend the senses to the unseen, but which do not +affect natural results and changes. + +The inexorable fate in this tale which brings one after another of the +family to die in the same spot is not due to Greek influence, though it +seems akin to that. In the irrepressible transmigrations of Bata, and +the successive risks of the Doomed Prince, the same ideas are seen +working in the Egyptian mind. The remorse of Na-nefer-ka-ptah is a +stronger touch of conscience and of shame than is seen in early times. + +There is an unexplained point in the action as to how Na-nefer-ka-ptah, +with the book upon him, comes up from the water, after he is drowned, +into the cabin of the royal boat. The narrator had a difficulty to +account for the recovery of the body without the use of the magic book, +and so that stage is left unnoticed. The successive stages of embalming +and mourning are detailed. The sixteen days in the Good House is +probably the period of treatment of the body, the time up to the +thirty-fifth day that of wrapping and decoration of the mummy +cartonnage, and then the thirty-five days more of lying in state until +the burial. + +We now reach the third act, of Setna's struggle to get the magic roll. +Here the strange episode comes in of the rival magicians gambling; it +recalls the old tale of Rampsinitus descending into Hades and playing at +dice with Ceres, and the frequent presence of draught-boards in the +tombs, shows how much the _ka_ was supposed to relish such pleasures. +The regular Egyptian game-board had three rows of ten squares, or thirty +in all. Such are found from the XIIth Dynasty down to Greek times; but +this form has now entirely disappeared, and the _man-galah_ of two rows +of six holes, or the _tab_ of four rows of nine holes, have taken its +place. Both of these are side games, where different sides belong to +opposite players. The commoner _siga_ is a square game, five rows of +five, or seven rows of seven holes, and has no personal sides. The +ancient game was played with two, or perhaps three, different kinds of +men, and the squares were counted from one end along the outer edge; but +what the rules were, or how a game of fifty-two points was managed, has +not yet been explained. + +The strange scene of Setna being sunk into the ground portion by +portion, as he loses successive games, is parallel to a mysterious story +among the dervishes in Palestine. They tell how the three holy shekhs of +the Dervish orders, Bedawi, Erfa'i, and Desuki, went in succession to +Baghdad to ask for a jar of water of Paradise from the Derwisha Bint +Bari, who seems to be a sky-genius, controlling the meteors. The last +applicant, Desuki, was refused like the others; so he said, "Earth! +swallow her," and the earth swallowed her to her knees; still she gave +not the water, so he commanded the earth, and she was swallowed to her +waist; a third time she refused, and she was swallowed to her breasts; +she then asked him to marry her, which he would not; a fourth time she +refused the water and was swallowed to her neck. She then ordered a +servant to bring the water ("Palestine Exploration Statement, 1894," p. +32). The resemblance is most remarkable in two tales two thousand years +apart; and the incident of Bint Bari asking the dervish to marry her has +its connection with this tale. Had the dervish done so he +would--according to Eastern beliefs--have lost his magic power over her, +just as Setna loses his magic power by his alliance with Tabubua, to +which he is tempted by Na-nefer-ka-ptah, in order to subdue him. The +talisman here is a means of subduing magic powers, and is of more force +than that of Thoth, as Ptah is greater than he. + +The fourth act recounts the overcoming of the power of Setna by +Na-nefer-ka-ptah, who causes Tabubua to lead to the loss of his superior +magic, and thus to subdue him to the magic of his rival. Ankhtaui, here +named as the place of Tabubua, was a quarter of Memphis, which is also +named as the place of the wife of Uba-aner in the first tale. + +The fifth act describes the victory of Na-nefer-ka-ptah, and his +requiring Setna to reunite the family in his tomb at Memphis. The +contrast between Ahura's pious ascription to Ptah, and her husband's +chuckle at seeing his magic successful, is remarkable. Setna at once +takes the position of an inferior by addressing praises to +Na-nefer-ka-ptah: after which the tomb became bright as it was before he +took away the magic roll. Setna then having made restitution, is +required to give some compensation as well. + +The search for the tomb of Ahura and Mer-ab is a most tantalising +passage. The great cemetery of Koptos is the scene, and the search +occupies three days and nights in the catacombs and on the steles. +Further, the tomb was at the south corner of the town of Pehemato, as +Maspero doubtfully reads it. Yet this cemetery is now quite unknown, and +in spite of all the searching of the native dealers, and the examination +which I have made on the desert of both sides of the Nile, it is a +mystery where the cemetery can be. The statement that the tomb was at +the south corner of a town pretty well excludes it from the desert, +which runs north and south there. And it seems as if it might have been +in some raised land in the plain, like the spur or shoal on which the +town of Koptos was built. If so it would have been covered by the ten to +twenty feet rise of the Nile deposits since the time of its former use. + +The appearance of the ancient to guide Setna gives some idea of the time +that elapsed between then and the death of Ahura. The ancient, who must +be allowed to represent two or three generations, says that his +great-grandfather knew of the burial, which would take it back to five +or six generations. This would place the death of Ahura about 150 years +before the latter part of the reign of Ramessu II., say 1225 B.C.: thus, +being taken back to about 1375 B.C., would make her belong to the +generation after Amenhotep III., agreeing well with Mer-neb-ptah, being +a corruption of the name of that king. No argument could be founded on +so slight a basis; but at least there is no contradiction in the slight +indications which we can glean. + +The fear of Setna is that this apparition may have come to bring him +into trouble by leading him to attack some property in this town; and +Setna is particularly said to have restored the ground as it was before, +after removing the bodies. + +The colophon at the end is unhappily rather illegible. But the +thirty-fifth year precludes its belonging to the reign of any Ptolemy, +except the IInd or the VIIIth; and by the writing Maspero attributes it +to the earlier of these reigns. + + + + + + +End of the Project Gutenberg EBook of Egyptian Tales, Second Series, XVIIIth +To XIXth Dynasty, by W. M. 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Flinders Petrie + +Release Date: February, 2005 [EBook #7413] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on April 26, 2003] + +Edition: 10 + +Language: English + +Character set encoding: ASCII + +*** START OF THE PROJECT GUTENBERG EBOOK EGYPTIAN TALES, SECOND SERIES *** + + + + +Produced by Eric Eldred + + + + + +EGYPTIAN TALES + +TRANSLATED FROM THE PAPYRI + +SECOND SERIES + +XVIIIth TO XIXth DYNASTY + +EDITED BY + +W. M. FLINDERS PETRIE, + +HON. D.C.L., LL.D. + +EDWARDS PROFESSOR OF EGYPTOLOGY, UNIVERSITY COLLEGE, LONDON + +ILLUSTRATED BY TRISTRAM ELLIS + +SECOND EDITION + + +_First Published . . . September 1895 +Second Edition . . . February 1913_ + + + + +PREFACE + + +As the scope of the first series of these Tales seems to have been +somewhat overlooked, a few words of introduction may not be out of place +before this second volume. + +It seems that any simple form of fiction is supposed to be a "fairy +tale:" which implies that it has to do with an impossible world of +imaginary beings. Now the Egyptian Tales are exactly the opposite of +this, they relate the doings and the thoughts of men and women who are +human--sometimes "very human," as Mr. Balfour said. Whatever there is of +supernatural elements is a very part of the beliefs and motives of the +people whose lives are here pictured. But most of what is here might +happen in some corner of our own country to-day, where ancient beliefs +may have a home. So far, then, from being fairy tales there is not a +single being that could be termed a fairy in the whole of them. + +Another notion that seems to be about is that the only possible object +of reading any form of fiction is for pure amusement, to fill an idle +hour and be forgotten and if these tales are not as amusing as some +jester of to-day, then the idler says, Away with them as a failure! For +such a person, who only looks to have the tedium of a vacuous mind +relieved, these tales are not in the least intended. But the real and +genuine charm of all fiction is that of enabling the reader to place +himself in the mental position of, another, to see with the eyes, to +feel with the thoughts, to reason with the mind, of a wholly different +being. All the greatest work has this charm. It may be to place the reader +in new mental positions, or in a different level of the society that he +already knows, either higher or lower; or it may be to make alive to him +a society of a different land or age. Whether he read "Treasure Island" +or "Plain Tales from the Hills," "The Scarlet Letter," "Old Mortality," +or "Hypatia," it is the transplanting of the reader into a new life, the +doubling of his mental experience, that is the very power of fiction. +The same interest attaches to these tales. In place of regarding +Egyptians only as the builders of pyramids and the makers of mummies, we +here see the men and women as they lived, their passions, their foibles, +their beliefs, and their follies. The old refugee Sanehat craving to be +buried with his ancestors in the blessed land, the enterprise and +success of the Doomed Prince, the sweetness of Bata, the misfortunes of +Ahura, these all live before us, and we can for a brief half hour share +the feelings and see with the eyes of those who ruled the world when it +was young. This is the real value of these tales, and the power which +still belongs to the oldest literature in the world. + +Erratum in First Edition, 1st Series. Page 31, line 6 from below, _for_ +no It _read_ not I. + + + + +CONTENTS + + +THE TAKING OF JOPPA + +REMARKS + +THE DOOMED PRINCE + +REMARKS + +ANPU AND BATA + +REMARKS + +SETNA AND THE MAGIC BOOK + +REMARKS + +INDEX + + + + + +XVIIITH DYNASTY + +THE TAKING OF JOPPA + + +There was once in the time of King Men-kheper-ra a revolt of the +servants of his majesty who were in Joppa; and his majesty said, "Let +Tahutia go with his footmen and destroy this wicked Foe in Joppa." And +he called one of his followers, and said moreover, "Hide thou my great +cane, which works wonders, in the baggage of Tahutia that my power may +go with him." + +Now when Tahutia came near to Joppa, with all the footmen of Pharaoh, he +sent unto the Foe in Joppa, and said, "Behold now his majesty, King +Men-kheper-ra, has sent all this great army against thee; but what is +that if my heart is as thy heart? Do thou come, and let us talk in the +field, and see each other face to face." So Tahutia came with certain of +his men; and the Foe in Joppa came likewise, but his charioteer that was +with him was true of heart unto the king of Egypt. And they spoke with +one another in his great tent, which Tahutia had placed far off from the +soldiers. But Tahutia had made ready two hundred sacks, with cords and +fetters, and had made a great sack of skins with bronze fetters, and +many baskets: and they were in his tent, the sacks and the baskets, and +he had placed them as the forage for the horses is put in baskets. For +whilst the Foe in Joppa drank with Tahutia, the people who were with him +drank with the footmen of Pharaoh, and made merry with them. And when +their bout of drinking was past, Tahutia said to the Foe in Joppa, "If +it please thee, while I remain with the women and children of thy own +city, let one bring of my people with their horses, that they may give +them provender, or let one of the Apuro run to fetch them." So they +came, and hobbled their horses, and gave them provender, and one found +the great cane of Men-kheper-ra (Tahutmes III.), and came to tell of it +to Tahutia. And thereupon the Foe in Joppa said to Tahutia, "My heart is +set on examining the great cane of Men-kheper-ra, which is named '. . . +tautnefer.' By the _ka_ of the King Men-kheper-ra it will be in thy +hands to-day; now do thou well and bring thou it to me." And Tahutia did +thus, and he brought the cane of King Men-kheper-ra. And he laid hold on +the Foe in Joppa by his garment, and he arose and stood up, and said, +"Look on me, O Foe in Joppa; here is the great cane of King +Men-kheper-ra, the terrible lion, the son of Sekhet, to whom Amen his +father gives power and strength." And he raised his hand and struck the +forehead of the Foe in Joppa, and he fell helpless before him. He put +him in the sack of skins and he bound with gyves the hands of the Foe in +Joppa, and put on his feet the fetters with four rings. And he made them +bring the two hundred sacks which he had cleaned, and made to enter into +them two hundred soldiers, and filled the hollows with cords and fetters +of wood, he sealed them with a seal, and added to them their rope-nets +and the poles to bear them. And he put every strong footman to bear +them, in all six hundred men, and said to them, "When you come +into the town you shall open your burdens, you shall seize on all the +inhabitants of the town, and you shall quickly put fetters upon them," + +Then one went out and said unto the charioteer of the Foe in Joppa, "Thy +master is fallen; go, say to thy mistress, 'A pleasant message! For +Sutekh has given Tahutia to us, with his wife and his children; behold +the beginning of their tribute,' that she may comprehend the two hundred +sacks, which are full of men and cords and fetters." So he went before +them to please the heart of his mistress, saying, "We have laid hands on +Tahutia." Then the gates of the city were opened before the footmen: +they entered the city, they opened their burdens, they laid hands on +them of the city, both small and great, they put on them the cords and +fetters quickly; the power of Pharaoh seized upon that city. After he +had rested Tahutia sent a message to Egypt to the King Men-kheper-ra his +lord, saying, "Be pleased, for Amen thy good father has given to thee +the Foe in Joppa, together with all his people, likewise also his city. +Send, therefore, people to take them as captives that thou mayest fill +the house of thy father Amen Ra, king of the gods, with men-servants and +maid-servants, and that they may be overthrown beneath thy feet for ever +and ever." + + + + +REMARKS + + +This tale of the taking of Joppa appears to be probably on an historical +basis. Tahutia was a well-known officer of Tahutmes III.; and the +splendid embossed dish of weighty gold which the king presented to him +is one of the principal treasures of the Louvre museum. It is ornamented +with groups of fish in the flat bottom, and a long inscription around +the side. + +Unfortunately the earlier part of this tale has been lost; but in order +to render it intelligible I have restored an opening to it, without +introducing any details but what are alluded to, or necessitated, by the +existing story. The original text begins at the star. + +It is evident that the basis of the tale is the stratagem of the +Egyptian general, offering to make friends with the rebel of Joppa, +while he sought to trap him. To a Western soldier such an unblushing +offer of being treacherous to his master the king would be enough to +make the good faith of his proposals to the enemy very doubtful. But in +the East offers of wholesale desertion are not rare. In Greek history it +was quite an open question whether Athens or Persia would retain a +general's service; in Byzantine history a commander might be in favour +with the Khalif one year and with the Autokrator the next; and in the +present century the entire transfer of the Turkish fleet to Mohammed Ali +in 1840 is a grand instance of such a case. + +The scheme of taking a fortress by means of smuggling in soldiers hidden +in packages has often recurred in history; but this taking of Joppa is +the oldest tale of the kind yet known. Following this we have the wooden +horse of Troy. Then comes in mediaeval times the Arab scheme for taking +Edessa, in 1038 A.D., by a train of five hundred camels bearing presents +for the Autokrator at Constantinople. The governor of Edessa declined to +admit such travellers, and a bystander, hearing some talking in the +baskets slung on the camels, soon gave the alarm, which led to the +destruction of the whole party; the chief alone, less hands, ears, and +nose, being left to take the tale back to Bagdad. And in fiction there +are the stories of a lady avenging her husband by introducing men hidden +in skins, and the best known version of all in the "Arabian Nights," of +Ali Baba and the thieves. + +It appears from the tale that the conference of Tahutia with the rebel +took place between the town and the Egyptian army, but near the town. +Then Tahutia proposes to go into the town as a pledge of his sincerity, +while the men of the town were to supply his troops with fodder. But he +appears to have remained talking with the rebel in the tent, until the +lucky chance of the stick turned up. This cleared the way for a neater +management of his plan, by enabling him to quietly make away with the +chief, without exciting his suspicions beforehand. + +The name of the cane of the king is partly illegible; but we know how +many actual sticks and personal objects have their own names inscribed +on them. Nothing had a real entity to the Egyptian mind without an +individual name belonging to it. + +The message sent by the charioteer presupposes that he was in the +secret; and he must therefore have been an Egyptian who had not heartily +joined in the rebellion. From the conclusion we see that the captives +taken as slaves to Egypt were by no means only prisoners of war, but +were the ordinary civil inhabitants of the conquered cities, "them of +the city, both small and great." + +The gold dish which the king gave to the tomb of Tahuti is so splendid +that it deserves some notice, especially as it has never been published +in England. It is circular, about seven inches across, with vertical +sides an inch high. The inside of the bottom bears a boss and rosette in +the centre, a line of swimming fish around that, and beyond all a chain +of lotus flowers. On the upright edge is an incised inscription, "Given +in praise by the king of Upper and Lower Egypt, _Ra-men-kheper,_ to the +hereditary chief, the divine father, the beloved by God, filling the +heart of the king in all foreign lands and in the isles in the midst of +the great sea, filling stores with lazuli, electrum, and gold, keeper of +all foreign lands, keeper of the troops, praised by the good gold lord +of both lands and his _ka,--_the royal scribe Tahuti deceased." This +splendid piece of gold work was therefore given in honour of Tahuti at +his funeral, to be placed in his tomb for the use of his _ka._ The +weight of it is very nearly a troy pound, being 5,729 grains or four +utens. The allusion on it to the Mediterranean wars of Tahuti, +"satisfying the king in all foreign lands and in the isles in the midst +of the great sea," is just in accord with this tale of the conquest of +Joppa. + +Beside this golden bowl there are many other objects from Tahuti's tomb +which must have been very rich, and have escaped plundering until this +century. A silver dish, broken, and a canopic jar of alabaster, are in +Paris; another canopic jar, a palette, a kohl vase, and a heart scarab +set in gold, are in Leyden; while in Darmstadt is the dagger of this +great general. This piece of a popular tale founded on an incident of +his Syrian wars has curiously survived, while the more solid official +records of his conquests has perished in the wreck of history. His tomb +even is unknown, although it has been plundered; perhaps his active life +of foreign service did not give him that leisure to carve and decorate +it, which was so laboriously spent by the home-living dignitaries of +Thebes, + + + + +CLOSE OF THE XVIIIth DYNASTY + +THE DOOMED PRINCE + + +There once was a king to whom no son was born; and his heart was +grieved, and he prayed for himself unto the gods around him for a child. +They decreed that one should be born to him. And his wife, after her +time was fulfilled, brought forth a son. Then came the Hathors to decree +for him a destiny; they said, "His death is to be by the crocodile, or +by the serpent, or by the dog." Then the people who stood by heard this, +and they went to tell it to his majesty. Then his majesty's heart +sickened very greatly. And his majesty caused a house to be built upon +the desert; it was furnished with people and with all good things of the +royal house, that the child should not go abroad. And when the child was +grown, he went up upon the roof, and he saw a dog; it was following a +man who was walking on the road. He spoke to his page, who was with him, +"What is this that walks behind the man who is coming along the road?" +He answered him, "This is a dog." The child said to him, "Let there be +brought to me one like it." The page went to repeat it to his majesty. +And his majesty said, "Let there be brought to him a little pet dog, +lest his heart be sad." And behold they brought to him the dog. + +Then when the days increased after this, and when the child became grown +in all his limbs, he sent a message to his father saying, "Come, +wherefore am I kept here? Inasmuch as I am fated to three evil fates, +let me follow my desire. Let God do what is in His heart." They agreed +to all he said, and gave him all sorts of arms, and also his dog to +follow him, and they took him to the east country, and said to him, +"Behold, go thou whither thou wilt." His dog was with him, and he went +northward, following his heart in the desert, while he lived on all the +best of the game of the desert. He went to the chief of Naha-raina. + +And behold there had not been any born to the chief of Naharaina, except +one daughter. Behold, there had been built for her a house; its seventy +windows were seventy cubits from the ground. And the chief caused to be +brought all the sons of the chiefs of the land of Khalu, and said to +them, "He who reaches the window of my daughter, she shall be to him for +a wife." + +And many days after these things, as they were in their daily task, the +youth rode by the place where they were. They took the youth to their +house, they bathed him, they gave provender to his horses, they brought +all kinds of things for the youth, they perfumed him, they anointed his +feet, they gave him portions of their own food; and they spake to him, +"Whence comest thou, goodly youth?" He said to them, "I am son of an +officer of the land of Egypt; my mother is dead, and my father has taken +another wife. And when she bore children, she grew to hate me, and I +have come as a fugitive from before her." And they embraced him, and +kissed him. + +And after many days were passed, he said to the youths, "What is it that +ye do here?" And they said to him, "We spend our time in this: we climb +up, and he who shall reach the window of the daughter of the chief of +Naharaina, to him will he given her to wife." He said to them, "If it +please you, let me behold the matter, that I may come to climb with +you." They went to climb, as was their daily wont: and the youth stood +afar off to behold; and the face of the daughter of the chief of +Naharaina was turned to them. And another day the sons came to climb, +and the youth came to climb with the sons of the chiefs. He climbed, and +he reached the window of the daughter of the chief of Naharaina. She +kissed him, she embraced him in all his limbs. + +And one went to rejoice the heart of her father, and said to him, "One +of the people has reached the window of thy daughter." And the prince +inquired of the messenger, saying, "The son of which of the princes is +it?" And he replied to him, "It is the son of an officer, who has come +as a fugitive from the land of Egypt, fleeing from before his stepmother +when she had children." Then the chief of Naharaina was exceeding angry; +and he said, "Shall I indeed give my daughter to the Egyptian fugitive? +Let him go back whence he came." And one came to tell the youth, "Go +back to the place thou earnest from." But the maiden seized his hand; +she swore an oath by God, saying, "By the being of Ra Harakhti, if one +takes him from me, I will not eat, I will not drink, I shall die in that +same hour." The messenger went to tell unto her father all that she +said. Then the prince sent men to slay the youth, while he was in his +house. But the maiden said, "By the being of Ra, if one slay him I shall +be dead ere the sun goeth down. I will not pass an hour of life if I am +parted from him." And one went to tell her father. Then the prince made +them bring the youth with the maiden. The youth was seized with fear +when he came before the prince. But he embraced him, he kissed him all +over, and said, "Oh! tell me who thou art; behold, thou art to me as a +son." He said to him, "I am a son of an officer of the land of Egypt; my +mother died, my father took to him a second wife; she came to hate me, +and I fled a fugitive from before her." He then gave to him his daughter +to wife; he gave also to him a house, and serfs, and fields, also cattle +and all manner of good things. + +But after the days of these things were passed, the youth said to his +wife, "I am doomed to three fates--a crocodile, a serpent, and a dog." +She said to him, "Let one kill the dog which belongs to thee." He +replied to her, "I am not going to kill my dog, which I have brought up +from when it was small." And she feared greatly for her husband, and +would not let him go alone abroad. + +And one went with the youth toward the land of Egypt, to travel in that +country. Behold the crocodile of the river, he came out by the town in +which the youth was. And in that town was a mighty man. And the mighty +man would not suffer the crocodile to escape. And when the crocodile was +bound, the mighty man went out and walked abroad. And when the sun rose +the mighty man went back to the house; and he did so every day, during +two months of days. + +Now when the days passed after this, the youth sat making a good day in +his house. + +And when the evening came he lay down on his bed, sleep seized upon his +limbs; and his wife filled a bowl of milk, and placed it by his side. +Then came out a serpent from his hole, to bite the youth; behold his wife +was sitting by him, she lay not down. Thereupon the servants gave milk +to the serpent, and he drank, and was drunk, and lay upside down. Then +his wife made it to perish with the blows of her dagger. And they woke +her husband, who was astonished; and she said unto him, "Behold thy God +has given one of thy dooms into thy hand; He will also give thee the +others." And he sacrificed to God, adoring Him, and praising His spirits +from day to day. + +And when the days were passed after these things, the youth went to walk +in the fields of his domain. He went not alone, behold his dog was +following him. And his dog ran aside after the wild game, and he +followed the dog. He came to the river, and entered the river behind +his dog. Then came out the crocodile, and took him to the place where +the mighty man was. And the crocodile said to the youth, "I am thy doom, +following after thee. ..." + +[Here the papyrus breaks off.] + + + + + +REMARKS + + +This tale is preserved in one of the Harris papyri (No. 500) in the +British Museum. It has been translated by Goodwin, Chabas, Maspero, and +Ebers. The present version is adapted from that of Maspero, with +frequent reference by Mr. Griffith to the original. + +The marvellous parentage of a fated or gifted hero is familiar in +Eastern tales, and he is often described as a divine reward to a +long-childless king. This element of fate or destiny is, however, not +seen before this age in Egyptian ideas; nor, indeed, would it seem at +all in place with the simple, easygoing, joyous life of the early days. +It belongs to an age when ideals possess the mind, when man struggles +against his circumstances, when he wills to be different from what he +is. Dedi or the shipwrecked sailor think nothing about fate, but live +day by day as life comes to them. There is here, then, a new element, +that of striving and of unrest, quite foreign to the old Egyptian mind. +The age of this tale is shown plainly in the incidents. The prince goes +to the chief of Naharaina, a land probably unknown to the Egyptians +until the Asiatic conquests of the XVIIIth Dynasty had led them to the +upper waters of the Euphrates. In earlier days Sanehat fled to the +frontier at the Wady Tumilat, and was quite lost to Egypt when he +settled in the south of Palestine. But when the Doomed Prince goes out +of Egypt he goes to the chief of Naharaina, as the frontier State. This +stamps the tale as subsequent to the wars of the Tahutimes family, and +reflects rather the peaceful intercourse of the great monarch Amenhotep +the Third. If it belonged to the Ramessides we should not hear of +Naharaina, which was quite lost to them, but rather of Dapur (Tabor) and +Kadesh, and of the Hittites as the familiar frontier power. + +The Hathors here appear as the Fates, instead of the goddesses Isis, +Nebhat, Mes-khent, and Hakt, of the old tale in the IVth Dynasty (see +first series, p. 33); and we find in the next tale of Anpu and Bata, in +the XIXth Dynasty, that the seven Hathors decree the fate of the wife of +Bata. That Hathor should be a name given to seven deities is not strange +when we see that Hathor was a generic name for a goddess. There was the +Hathor of foreign lands, such as Punt or Sinai; there was the Hathor of +home towns, as Dendera or Atfih; and Hathor was as widely known, and yet +as local, as the Madonna. In short, to one of the races which composed +the Egyptian people Hathor was the term for any goddess, or for a +universal goddess to whom all others were assimilated. Why and how this +title "house of Horus" should be so general is not obvious. + +The variety of fate here predicted is like the vagueness of the fate of +Bata's wife, by "a sharp death." It points to the Hathors predicting as +seers, rather than to their having the control of the future. It bears +the stamp of the oracle of Delphi, rather than that of a divine decree. +In this these goddesses differ greatly from the Parcae, whose ordinances +not even Zeus could withstand, as Lucian lets us know in one of the most +audacious and philosophical of the dialogues. The Hathors seem rather to +deal with what we should call luck than with fate: they see the nature +of the close of life from its beginning, without either knowing or +controlling its details. + +In this tale we meet for the first time the idea of inaccessible and +mysterious buildings; and from the resort to this element or curiosity +in describing both the prince and the princess, it appears as if it were +then a new motive in story-telling, and had not lost its power. To +modern ears it is, of course, done to death since the "Castle of +Otranto"; though as a minor element it can still be gently used by the +poet and novelist in a moated grange, a house in a marsh or a maze. +Another point of wonder, so well known in later times, is the large and +mystic number of windows, like the 365 windows attributed to great +buildings of the present age. It would not be difficult from these +papyrus tales to start an historical dictionary of the elements of +fiction: a kind of analysis that should be the death of much of the +venerable stock-in-trade. + +We see coming in here, more strongly than before, the use of emotions +and the force of character. The generous friendship of the sons of the +Syrian chiefs; then the burst of passionate love from the chiefs +daughter, which saves the prince's life twice over from her father, and +guards him afterwards from his fates; again, the devotion of the prince +to his favourite dog, in spite of all warnings--these show a reliance on +personal emotion and feeling in creating the interest of the tale, quite +different from the mere interest of incident which was employed earlier. +The reason which the prince alleges for his leaving Egypt is also a +touch of nature, the wish of a mother to oust her stepson in order to +make way for her own children, one of the deepest and most elemental +feelings of feminine nature. + +The mighty man and the crocodile are difficult to understand, the more +so as the tale breaks off in the midst of that part. It appears also as +if there had been some inversion of the paragraphs; for, first, we read +that the wife would not let the prince go alone, and one goes with him +toward Egypt, and the crocodile of the Nile (apparently) is mentioned; +then he is said to be sitting in his house with his wife; then he goes +in the fields of his domain and meets the crocodile. It may be that a +passage has dropped out, describing his wife's accompanying him to +settle in Egypt. But the mighty man--that is another puzzle. He binds a +crocodile, and goes out while he is bound, but by night. The point of +this is not clear. It may have been, however, that the mighty man went +back to the house when the sun was high, that he might not lose his +shadow. In Arabia there was a belief that a hyasna could deprive a man +of speech and motion by stepping on his shadow--analogous to the belief +in many other lands of the importance of preserving the shadow, and +avoiding the shadowless hour of high noon (Frazer, "Golden Bough," p. +143). Hence the strength of the mighty man, and his magic power over the +crocodile, would perhaps depend on his not allowing his shadow to +disappear. And though Egypt is not quite tropical, yet shadows do +practically vanish in the summer, the shadow of the thin branches of a +tall palm appearing to radiate round its root without the stem casting +any shade. + +The use of milk to entice serpents is still well known in Egypt; and +when a serpent appeared in some of my excavations in a pit, the men +proposed to me to let down a saucer of milk to entice it out, that they +might kill it. + +The close of the tale would have explained much that is now lost to us. +The crocodile boasts of being the fate of the prince; but his dog is +with him, and one can hardly doubt that the dog attacks the crocodile. +There is also the mighty man to come in and manage the crocodile. Then +the dog is left to bring about the catastrophe. Or does the faithful +wife rescue him from all the fates? Hardly so, as the prediction of the +Hathors comes strictly to pass in the tale of Anpu and Bata. Let us hope +that another copy may be found to give us the clue to the working of the +Egyptian mind in this situation. + + + + +XIXTH DYNASTY + +ANPU AND BATA. + + +Once there were two brethren, of one mother and one father; Anpu was the +name of the elder, and Bata was the name of the younger. Now, as for +Anpu he had a house, and he had a wife. But his little brother was to +him as it were a son; he it was who made for him his clothes; he it was +who followed behind his oxen to the fields; he it was who did the +ploughing; he it was who harvested the corn; he it was who did for him +all the matters that were in the field. Behold, his younger brother grew +to be an excellent worker, there was not his equal in the whole land; +behold, the spirit of a god was in him. + +Now after this the younger brother followed his oxen in his daily +manner; and every evening he turned again to the house, laden with all +the herbs of the field, with milk and with wood, and with all things of +the field. And he put them down before his elder brother, who was +sitting with his wife; and he drank and ate, and he lay down in his +stable with the cattle. And at the dawn of day he took bread which he +had baked, and laid it before his elder brother; and he took with him +his bread to the field, and he drave his cattle to pasture in the +fields. And as he walked behind his cattle, they said to him, "Good is +the herbage which is in that place;" and he listened to all that they +said, and he took them to the good place which they desired. And the +cattle which were before him became exceeding excellent, and they +multiplied greatly. + +Now at the time of ploughing his elder brother said unto him, "Let us +make ready for ourselves a goodly yoke of oxen for ploughing, for the +land has come out from the water, it is fit for ploughing. Moreover, do +thou come to the field with corn, for we will begin the ploughing in the +morrow morning." Thus said he to him; and his younger brother did all +things as his elder brother had spoken unto him to do them. + +And when the morn was come, they went to the fields with their things; +and their hearts were pleased exceedingly with their task in the +beginning of their work. And it came to pass after this that as they +were in the field they stopped for corn, and he sent his younger +brother, saying, "Haste thou, bring to us corn from the farm." And the +younger brother found the wife of his elder brother, as she was sitting +tiring her hair. He said to her, "Get up, and give to me corn, that I +may run to the field, for my elder brother hastened me; do not delay." +She said to him, "Go, open the bin, and thou shalt take to thyself +according to thy will, that I may not drop my locks of hair while I +dress them." + +The youth went into the stable; he took a large measure, for he desired +to take much corn; he loaded it with wheat and barley; and he went out +carrying it. She said to him, "How much of the corn that is wanted, is +that which is on thy shoulder?" He said to her, "Three bushels of +barley, and two of wheat, in all five; these are what are upon my +shoulder:" thus said he to her. And she conversed with him, saying, +"There is great strength in thee, for I see thy might every day." And +her heart knew him with the knowledge of youth. And she arose and came +to him, and conversed with him, saying, "Come, stay with me, and it +shall be well for thee, and I will make for thee beautiful garments." +Then the youth became like a panther of the south with fury at the evil +speech which she had made to him; and she feared greatly. And he spake +unto her, saying, "Behold thou art to me as a mother, thy husband is to +me as a father, for he who is elder than I has brought me up. What is +this wickedness that thou hast said to me? Say it not to me again. For I +will not tell it to any man, for I will not let it be uttered by the +mouth of any man." He lifted up his burden, and he went to the field and +came to his elder brother; and they took up their work, to labour at +their task. + +Now afterward, at eventime, his elder brother was returning to his +house; and the younger brother was following after his oxen, and he +loaded himself with all the things of the field; and he brought his oxen +before him, to make them lie down in their stable which was in the farm. +And behold the wife of the elder brother was afraid for the words which +she had said. She took a parcel of fat, she became like one who is +evilly beaten, desiring to say to her husband, "It is thy younger +brother who has done this wrong." Her husband returned in the even, as +was his wont of every day; he came unto his house; he found his wife ill +of violence; she did not give him water upon his hands as he used to +have, she did not make a light before him, his house was in darkness, +and she was lying very sick. Her husband said to her, "Who has spoken +with thee?" + +Behold she said, "No one has spoken with me except thy younger brother. +When he came to take for thee corn he found me sitting alone; he said to +me, 'Come, let us stay together, tie up thy hair:' thus spake he to me. +I did not listen to him, but thus spake I to him: 'Behold, am I not thy +mother, is not thy elder brother to thee as a father?' And he feared, +and he beat me to stop me from making report to thee, and if thou +lettest him live I shall die. Now behold he is coming in the evening; +and I complain of these wicked words, for he would have done this even +in daylight." + +And the elder brother became as a panther of the south; he sharpened his +knife; he took it in his hand; he stood behind the door of his stable to +slay his younger brother as he came in the evening to bring his cattle +into the stable. + +Now the sun went down, and he loaded himself with herbs in his daily +manner. He came, and his foremost cow entered the stable, and she said +to her keeper, "Behold thou thy elder brother standing before thee with +his knife to slay thee; flee from before him." He heard what his first +cow had said; and the next entering, she also said likewise. He looked +beneath the door of the stable; he saw the feet of his elder brother; he +was standing behind the door, and his knife was in his hand. He cast +down his load to the ground, and betook himself to flee swiftly; and his +elder brother pursued after him with his knife. Then the younger brother +cried out unto Ra Harakhti, saying, "My good Lord! Thou art he who +divides the evil from the good." And Ra stood and heard all his cry; and +Ra made a wide water between him and his elder brother, and it was full +of crocodiles; and the one brother was on one bank, and the other on the +other bank; and the elder brother smote twice on his hands at not +slaying him. Thus did he. And the younger brother called to the elder on +the bank, saying, "Stand still until the dawn of day; and when Ra +ariseth, I shall judge with thee before Him, and He discerneth between +the good and the evil. For I shall not be with thee any more for ever; I +shall not be in the place in which thou art; I shall go to the valley of +the acacia." + +Now when the land was lightened, and the next day appeared, Ra Harakhti +arose, and one looked unto the other. And the youth spake with his elder +brother, saying, "Wherefore earnest thou after me to slay me in +craftiness, when thou didst not hear the words of my mouth? For I am thy +brother in truth, and thou art to me as a father, and thy wife even as a +mother: is it not so? Verily, when I was sent to bring for us corn, thy +wife said to me, 'Come, stay with me;' for behold this has been turned +over unto thee into another wise." And he caused him to understand of +all that happened with him and his wife. And he swore an oath by Ra +Har-akhti, saying, "Thy coming to slay me by deceit with thy knife was +an abomination." Then the youth took a knife, and cut off of his flesh, +and cast it into the water, and the fish swallowed it. He failed; he +became faint; and his elder brother cursed his own heart greatly; he +stood weeping for him afar off; he knew not how to pass over to where +his younger brother was, because of the crocodiles. And the younger +brother called unto him, saying, "Whereas thou hast devised +an evil thing, wilt thou not also devise a good thing, even like that +which I would do unto thee? When thou goest to thy house thou must look +to thy cattle, for I shall not stay in the place where thou art; I am +going to the valley of the acacia. And now as to what thou shalt do for +me; it is even that thou shalt come to seek after me, if thou perceivest +a matter, namely, that there are things happening unto me. And this is +what shall come to pass, that I shall draw out my soul, and I shall put +it upon the top of the flowers of the acacia, and when the acacia is cut +down, and it falls to the ground, and thou comest to seek for it, if +thou searchest for it seven years do not let thy heart be wearied. For +thou wilt find it, and thou must put it in a cup of cold water, and +expect that I shall live again, that I may make answer to what has been +done wrong.. And thou shalt know of this, that is to say, that things +are happening to me, when one shall give to thee a cup of beer in thy hand, +and it shall be troubled; stay not then, for verily it shall come to +pass with thee." + +And the youth went to the valley of the acacia; and his elder brother +went unto his house; his hand was laid on his head, and he cast dust on +his head; he came to his house, and he slew his wife, he cast her to the +dogs, and he sat in mourning for his younger brother. + +Now many days after these things, the younger brother was in the valley +of the acacia; there was none with him; he spent his time in hunting the +beasts of the desert, and he came back in the even to lie down under the +acacia, which bore his soul upon the topmost flower. And after this he +built himself a tower with his own hands, in the valley of the acacia; +it was full of all good things, that he might provide for himself a home. + +And he went out from his tower, and he met the Nine Gods, who were +walking forth to look upon the whole land. The Nine Gods talked one +with another, and they said unto him, "Ho! Bata, bull of the Nine Gods, +art thou remaining alone? Thou hast left thy village for the wife of +Anpu, thy elder brother. Behold his wife is slain. Thou hast given him +an answer to all that was transgressed against thee." And their hearts +were vexed for him exceedingly. And Ra Harakhti said to Khnumu, "Behold, +frame thou a woman for Bata, that he may not remain alive alone." And +Khnumu made for him a mate to dwell with him. + +She was more beautiful in her limbs than any woman who is in the whole +land. The essence of every god was in her. The seven Hathors came to see +her: they said with one mouth, "She will die a sharp death." + +And Bata loved her very exceedingly, and she dwelt in his house; he +passed his time in hunting the beasts of the desert, and brought and +laid them before her. He said, "Go not outside, lest the sea seize thee; +for I cannot rescue thee from it, for I am a woman like thee; my soul is +placed on the head of the flower of the acacia; and if another find it, +I must fight with him." And he opened unto her his heart in all its nature. + +Now after these things Bata went to hunt in his daily manner. And the +young girl went to walk under the acacia which was by the side of her +house. Then the sea saw her, and cast its waves up after her. She betook +herself to flee from before it. She entered her house. And the sea +called unto the acacia, saying, "Oh, would that I could seize her!" And +the acacia brought a lock from her hair, and the sea carried it to +Egypt, and dropped it in the place of the fullers of Pharaoh's linen. +The smell of the lock of hair entered into the clothes of Pharaoh; and +they were wroth with the fullers of Pharaoh, saying, "The smell of +ointment is in the clothes of Pharaoh." And the people were rebuked +every day, they knew not what they should do. And the chief fuller of +Pharaoh walked by the bank, and his heart was very evil within him after +the daily quarrel with him. He stood still, he stood upon the sand +opposite to the lock of hair, which was in the water, and he made one +enter into the water and bring it to him; and there was found in it a +smell, exceeding sweet. He took it to Pharaoh; and they brought the +scribes and the wise men, and they said unto Pharaoh, "This lock of hair +belongs to a daughter of Ra Harakhti: the essence of every god is in +her, and it is a tribute to thee from another land. Let messengers go to +every strange land to seek her: and as for the messenger who shall go to +the valley of the acacia, let many men go with him to bring her." Then +said his majesty, "Excellent exceedingly is what has been said to us;" +and they sent them. And many days after these things the people who were +sent to strange lands came to give report unto the king: but there came +not those who went to the valley of the acacia, for Bata had slain them, +but let one of them return to give a report to the king. His majesty +sent many men and soldiers, as well as horsemen, to bring her back. And +there was a woman amongst them, and to her had been given in her hand +beautiful ornaments of a woman. And the girl came back with her, and +they rejoiced over her in the whole land. + +And his majesty loved her exceedingly, and raised her to high estate; +and he spake unto her that she should tell him concerning her husband. +And she said, "Let the acacia be cut down, and let one chop it up." And +they sent men and soldiers with their weapons to cut down the acacia; +and they came to the acacia, and they cut the flower upon which was the +soul of Bata, and he fell dead suddenly. + +And when the next day came, and the earth was lightened, the acacia was +cut down. And Anpu, the elder brother of Bata, entered his house, and +washed his hands; and one gave him a cup of beer, and it became +troubled; and one gave him another of wine, and the smell of it was +evil. Then he took his staff, and his sandals, and likewise his clothes, +with his weapons of war; and .he betook himself forth to the valley of +the acacia. He entered the tower of his younger brother, and he found +him lying upon his mat; he was dead. And he wept when he saw his younger +brother verily lying dead. And he went out to seek the soul of his +younger brother under the acacia tree, under which his younger brother +lay in the evening. + +He spent three years in seeking for it, but found it not. And when he +began the fourth year, he desired in his heart to return into Egypt; he +said "I will go to-morrow morn:" thus spake he in his heart. + +Now when the land lightened, and the next day appeared, he was walking +under the acacia; he was spending his time in seeking it. And he +returned in the evening, and laboured at seeking it again. He found a +seed. He returned with it. Behold this was the soul of his younger +brother. He brought a cup of cold water, and he cast the seed into it: +and he sat down, as he was wont. Now when the night came his soul sucked +up the water; Bata shuddered in all his limbs, and he looked on his +elder brother; his soul was in the cup. Then Anpu took the cup of cold +water, in which the soul of his younger brother was; Bata drank it, his +soul stood again in its place, and he became as he had been. They +embraced each other, and they conversed together. + +And Bata said to his elder brother, "Behold I am to become as a great +bull, which bears every good mark; no one knoweth its history, and thou +must sit upon my back. When the sun arises I shall be in the place where +my wife is, that I may return answer to her; and thou must take me to +the place where the king is. For all good things shall be done for thee; +for one shall lade thee with silver and gold, because thou bringest me +to Pharaoh, for I become a great marvel, and they shall rejoice for me +in all the land. And thou shalt go to thy village." + +And when the land was lightened, and the next day appeared, Bata became +in the form which he had told to his elder brother. And Anpu sat upon +his back until the dawn. He came to the place where the king was, and +they made his majesty to know of him; he saw him, and he was exceeding +joyful with him. He made for him great offerings, saying, + +"This is a great wonder which has come to pass." There were rejoicings +over him in the whole land. They presented unto him silver and gold for +his elder brother, who went and stayed in his village. They gave to the +bull many men and many things, and Pharaoh loved him exceedingly above +all that is in this land. + +And after many days after these things, the bull entered the purified +place; he stood in the place where the princess was; he began to speak +with her, saying, "Behold, I am alive indeed." And she said to him, +"And, pray, who art thou?" He said to her, "I am Bata. I perceived when +thou causedst that they should destroy the acacia of Pharaoh, which was +my abode, that I might not be suffered to live. Behold, I am alive +indeed, I am as an ox." Then the princess feared exceedingly for the +words that her husband had spoken to her. And he went out from the +purified place. + +And his majesty was sitting, making a good day with her: she was at the +table of his majesty, and the king was exceeding pleased with her. And +she said to his majesty, "Swear to me by God, saying, 'What thou shalt +say, I will obey it for thy sake.'" He hearkened unto all that she said, +even this. "Let me eat of the liver of the ox, because he is fit for +nought:" thus spake she to him. And the king was exceeding sad at her +words, the heart of Pharaoh grieved him greatly. And after the land was +lightened, and the next day appeared, they proclaimed a great feast with +offerings to the ox. And the king sent one of the chief butchers of his +majesty, to cause the ox to be sacrificed. And when he was sacrificed, +as he was upon the shoulders of the people, he shook his neck, and he +threw two drops of blood over against the two doors of his majesty. The +one fell upon the one side, on the great door of Pharaoh, and the other +upon the other door. They grew as two great Persea trees, and each of +them was excellent. + +And one went to tell unto his majesty, "Two great Persea trees have +grown, as a great marvel of his majesty, in the night by the side of the +great gate of his majesty." And there was rejoicing for them in all the +land, and there were offerings made to them. + +And when the days were multiplied after these things, his majesty was +adorned with the blue crown, with garlands of flowers on his neck, and +he was upon the chariot of pale gold, and he went out from the palace to +behold the Persea trees: the princess also was going out with horses +behind his majesty. And his majesty sat beneath one of the Persea trees, +and it spake thus with his wife: "Oh thou deceitful one, I am Bata, I am +alive, though I have been evilly entreated. I knew who caused the acacia +to be cut down by Pharaoh at my dwelling. I then became an ox, and thou +causedst that I should be killed." + +And many days after these things the princess stood at the table of +Pharaoh, and the king was pleased with her. And she said to his majesty, +"Swear to me by God, saying, 'That which the princess shall say to me I +will obey it for her.'" And he hearkened unto all she said. And he +commanded, "Let these two Persea trees be cut down, and let them be made +into goodly planks." And he hearkened unto all she said. And after this +his majesty sent skilful craftsmen, and they cut down the Persea trees +of Pharaoh; and the princess, the royal wife, was standing looking on, +and they did all that was in her heart unto the trees. But a chip flew +up, and it entered into the mouth of the princess; she swallowed it, and +after many days she bore a son. And one went to tell his majesty, "There +is born to thee a son." And they brought him, and gave to him a nurse +and servants; and there were rejoicings in the whole land. And the king +sat making a merry day, as they were about the naming of him, and his +majesty loved him exceedingly at that moment, and the king raised him to +be the royal son of Kush. + +Now after the days had multiplied after these things, his majesty made +him heir of all the land. And many days after that, when he had +fulfilled many years as heir, his majesty flew up to heaven. And the +heir said, "Let my great nobles of his majesty be brought before me, +that I may make them to know all that has happened to me." And they +brought also before him his wife, and he judged with her before him, and +they agreed with him. They brought to him his elder brother; he made him +hereditary prince in all his land. He was thirty years king of Egypt, +and he died, and his elder brother stood in his place on the day of +burial. + +_Excellently finished in peace, for the_ ka _of the scribe of the +treasury Kagabu, of the treasury of Pharaoh, and for the scribe Hora, +and the scribe Meremapt. Written by the scribe Anena, the owner of this +roll. He who speaks against this roll, may Tahuti smite him._ + + + + +REMARKS + + +This tale, which is perhaps, of all this series, the best known in +modern times, has often been published. It exists only in one papyrus, +that of Madame d'Orbiney, purchased by the British Museum in 1857. The +papyrus had belonged to Sety II. when crown prince, and hence is of the +XIXth Dynasty. Most of the great scholars of this age have worked at it: +__De Rouge, Goodwin, Renouf, Chabas, Brugsch, Ebers, Maspero, and Groff +have all made original studies on it. The present translation is, +however, a fresh one made by Mr. Griffith word for word, and shaped as +little as possible by myself in editing it. The copy followed is the +publication by Birch in "Select Papyri," part ii. pls. ix. to xix. +Before considering the details of the story, we should notice an +important question about its age and composition. That it is as old as +the XIXth Dynasty in its present form is certain from the papyrus; but +probably parts of it are older. The idyllic beauty of the opening of it, +with the simplicity and directness of the ideas, and the absence of any +impossible or marvellous feature, is in the strongest opposition to the +latter part, where marvel is piled on marvel in pointless profusion. In +the first few pages there is not a word superfluous or an idea out of +place in drawing the picture. That we have to do with an older story +lengthened out by some inartistic compiler, seems only too probable. And +this is borne out by the colophon. In the tales of the Shipwrecked +Sailor, and of Sanehat, the colophon runs--"This is finished from +beginning to end, even as it was found in the writing," and the earlier +of these two tales follows this with a blessing on the transcriber. But, +apparently conscious of his meddling, the author of Anpu and Bata ends +with a curse: "Written by the scribe Anena, the owner of this roll. He +who speaks against this roll, may Tahuti smite him." This points to a +part of it at least being newly composed in Ramesside times; while the +delicate beauty of the opening is not only far better than the latter +part, but is out of harmony with the forced and artificial taste of the +XIXth Dynasty. At the same time, the careful drawing of character is +hardly akin to the simple, matter-of-fact style of Sanehat, and seems +more in keeping with the emotional style of the Doomed Prince. If we +attribute the earlier part to the opening of the XVIIIth Dynasty--the +age of the pastoral scenes of the tombs of El Kab, which are the latest +instances of such sculptures in Egypt--we shall probably be nearest to +the truth. + +The description of Bata is one of the most beautiful character-drawings +in the past. The self-denial and sweet innocence of the lad, his +sympathy with his cattle, "listening to all that they said," and +allowing them their natural wishes and ways, is touchingly expressed. +And those who know Egypt will know that Bata still lives there--several +Batas I have known myself. His sweetness of manner, his devotion, his +untiringly earnest work, his modesty, his quietness, makes Bata to be +one of the most charming friends. Bata I have met in many places, Bata I +have loved as one of the flowers of human nature, and Bata I hope often +to meet again in divers forms and varied incarnations among the _fellah_ +lads of Egypt. + +The touches of description of Bata are slight, and yet so pointed. His +growing to be an excellent worker; his return at evening laden with all +the produce, just as may be seen now any evening as the lads come in +bearing on their backs large bundles of vegetables for the house, and of +fodder for the home-driven cattle; his sleeping with his cattle in the +stable; his zeal in rising before dawn to make the daily bread for his +brother, ready to give him when he arose; and then his driving out the +cattle to pasture--all contrasts with his elder brother's life of ease. +The making of the bread was rightly the duty of Anpu's wife; she ought +to have risen to grind the corn long before dawn, as the millstones may +now be heard grinding in the dark, morning by morning; she ought to have +baked the bread ready for the toiler who spent his whole day in the +field. But it was the ever-willing Bata who did the work of the house as +well as the work of the farm. "Behold the spirit of a god was in him." + +The driving in of the cattle at night is still a particular feature of +Egyptian life. About an hour before sunset the tether ropes are drawn in +the fields, and the cattle file off, with a little child for a +leader--if any; the master gathers up the produce that is required, some +buffalo is laden with a heap of clover, or a lad carries it on his back, +for the evening feed of the cattle, and all troop along the path through +the fields and by the canal. For two or three miles the road becomes +more and more crowded with the flocks driven into it from every field, a +long haze of dust lies glowing in the crimson glory of sunset over the +stream of cows and buffaloes, sheep and goats, that pour into the +village. Each beast well knows his master and his crib, and turns in at +the familiar gate to the stable under the house, or by the side of the +hut; and there all spend the night. Not a hoof is left out in the field; +the last belated stragglers come in while the gleam of amber still edges +the night-blue sky behind the black horizon. Then the silent fields lie +under the brightening moon, glittering with dew, untrodden and deserted. +It is not cold or climate that leads men to this custom, but the +unsafety of a country bordered by unseen deserts, whence untold men may +suddenly appear and ravage all the plain. + +The ploughing scene next follows, on "the land coming out from the +water"; as the inundation goes down the well-known banks and ridges +appear, "the back-bones of the land," as they were so naturally called; +and when the surface is firm enough to walk on--with many a pool and +ditch still full--the ploughing begins on the soft dark clay. + +The catastrophe of the story--the black gulf of deceit that suddenly +opens under Bata's feet--has always been seen to be strikingly like the +story of Joseph. And--as we have noticed--there is good reason for the +early part of this tale belonging to about the beginning of the XVIIIth +Dynasty, so it is very closely allied in time as well as character to +the account of Joseph. In this part again is one of those pointed +touches, which show the power of the poet--for a poem in prose this +is--"her heart knew him with the knowledge of youth." + +On reaching the mistaken revenge of Anpu, we see the sympathy of Bata +with his cattle, and his way of reading their feelings, returned to him +most fittingly by the cows perceiving the presence of the treachery. "He +heard what his first cow had said; and the next entering she also said +likewise." + +After this we find a change; instead of the simple and natural +narrative, full of human feeling, and without a touch of impossibility, +every subsequent episode involves the supernatural; Ra creating a wide +water, the extraction of the soul of Bata, his miraculous wife, and all +the transformations--these have nothing in common with the style or +ideas of the earlier tale. + +Whence this later tangle came, and how much of it is drawn from other +sources, we can hardly hope to explain from the fragments of literature +that we have. But strangely there is a parallel which is close enough to +suggest that the patchwork is due to popular mythology. In the myths of +Phrygia we meet with Atys or Attis, of whom varying legends are told. +Among these we glean that he was a shepherd, beautiful and chaste; that +he fled from corruption; that he mutilated himself; lastly he died under +a tree, and afterwards was revived. All this is a duplicate of the story +of Bata. And looking further, we see parallels to the three subsequent +transformations. Drops of blood were shed from the Atys-priest; and +Bata, in his first transformation as a bull, sprinkles two drops of +blood by the doors of the palace. Again, Atys is identified with a tree, +which was cut down and taken into a sanctuary; and Bata in his second +transformation is a Persea tree which is cut down and used in building. +Lastly, the mother of Atys is said to have been a virgin, who bore him +from placing in her bosom a ripe almond or pomegranate; and in his third +transformation Bata is born from a chip of a tree being swallowed by the +princess. These resemblances in nearly all the main points are too close +and continuous to be a mere chance, especially as such incidents are not +found in any other Egyptian tale, nor in few--if any--other classical +myths. It is not impossible that the names even may have been the same; +for Bata, as we write it, was pronounced Vata (or Vatiu or Vitiou, as +others would vocalise it), and the digamma would disappear in the later +Greek form in which we have Atys. + +The most likely course seems to have been that, starting with a simple +Egyptian tale, the resemblance to the shepherd of the Asiatic myth, led +to a Ramesside author improving the story by tacking on the branches of +the myth one after another, and borrowing the name. If this be granted, +we have here in Bata the earliest indications of the elements of the +Atys mysteries, a thousand years before the Greek versions. + +Returning now from the general structure to the separate incidents, we +note the expression of annoyance where the elder brother "smote twice on +his hands." This gesture is very common in Egypt now, the two hands +being rapidly slid one past the other, palm to palm, vertically, grating +the fingers of one hand over the other; the right hand moving downwards, +and the left a little up. This implies that there is nothing, that a +thing is worthless, that a desired result has not been attained, or +annoyance at want of success; but the latter meanings are now rare, and +more latent than otherwise, and this tale points to the gesture being +originally one of positive anger, though it has been transferred +gradually to express mere negative results. + +The valley of the acacia would appear from the indications to have been +by the sea, and probably in Syria; perhaps one of the half-desert wadis +toward Gaza was in the writer's mind. The idea of Bata taking out his +heart, and placing it on the flower of a tree, has seemed hopelessly +unintelligible. But it depends on what we are to understand by the heart +in Egyptian. Two words are well known for it, _hati_ and _ah;_ and as it +is unlikely that these should be mere synonyms, we have a presumption +that one of them does not mean the physical heart, but rather the mental +heart. We are accustomed to the same mixture of thought; and far the +more common usage in English is not to employ the name to express the +physical heart, but for the will, as when we say "good-hearted";--for +the spring of action, "broken-hearted ";--for the feelings, +"hard-hearted";--for the passions, "an affair of the heart";--or for the +vigour, as when a man in nature or in act is "hearty" The Egyptian, with +his metaphysical mind, took two different words where we only use one; +and when we read of placing the heart _(hati)_ out of a man, we are led +at once by the analogy of beliefs in other races to understand this as +the vitality or soul. In the "Golden Bough" Mr. Frazer has explained +this part of natural metaphysics; and in this, and the following points, +I freely quote from that work as a convenient text-book. The soul or +vitality of a man is thought of as separable from the body at will, and +therefore communicable to other objects or positions. In those positions +it cannot be harmed by what happens to the body, which is therefore +deathless for the time. But if the external seat of the soul be attacked +or destroyed, the man immediately dies. This is illustrated from the +Norse, Saxons, Celts, Italians, Greeks, Kabyles, Arabs, Hindus, Malays, +Mongolians, Tartars, Magyars, and Slavonians. It may well, then, be +considered as a piece of inherent psychology: and following this +interpretation, I have rendered "heart" in this sense "soul" in the +translation. + +The Nine Gods who meet Bata are one of the great cycles of divinities, +which were differently reckoned in various places. Khnumu is always the +formative god, who makes man upon the potter's wheel, as in the scene in +the temple of Luqsor. And even in natural birth it was Khnumu who "gave +strength to the limbs," as in the earlier "Tales of the Magicians." The +character of the wife of Bata is a very curious study. The total absence +of the affections in her was probably designed as in accord with her +non-natural formation, as she could not inherit aught from human +parents. Ambition appears as the only emotion of this being; her attacks +on the transformations of Bata are not due to dislike, but only to fear +that he should claim her removal from her high station; she "feared +exceedingly for the words that her husband had spoken to her." Her +Lilith nature is incapable of any craving but that for power. + +The action here of the seven Hathors we have noticed in the remarks on +the previous tale of the Doomed Prince. The episode of the sea is very +strange; and if we need find some rationalising account of it, we might +suppose it to be a mythical form of a raid of pirates, who, not catching +the woman, carried off something of hers, which proved an object of +contention in Egypt. But such renderings are unlikely, and we may the +rather expect to find some explanation in a mythological parallel. + +The carrying of the lock of hair to Pharaoh, and his proclaiming a +search for the owner, is plainly an early form of the story of the +little slipper, whose owner is sought by the king. The point that she +could not be caught except by setting another woman to tempt her with +ornaments, anticipates the modern novelist's saying, "Set a woman to +catch a woman." + +The sudden death of Bata, so soon as the depository of his soul was +destroyed, is a usual feature in such tales about souls. But it is only +in the Indian forms quoted by Mr. Frazer that there is any revival of +the dead; and in no case is there any transformation like that of Bata. +Perhaps none but an Egyptian or a Chinese would have credited Anpu with +wandering up and down for four years seeking the lost soul. But the idea +of returning the soul in water to the man is found as a magic process in +North America ("Golden Bough," i. 141). + +The first transformation of Bata, into a bull, is clearly drawn from the +Apis bull of Memphis. The rejoicings at discovering a real successor of +Apis are here, the rejoicings over Bata, who is the Apis bull, +distinguished as he says by "bearing every good mark." These marks on +the back and other parts were the tokens of the true Apis, who was +sought for anxiously through the country on the death of the sacred +animal who had lived in the sanctuary. The man who, like Anpu, brought +up a true Apis to the temple would receive great rewards and honours. + +The scene where the princess demands the grant of a favour is repeated +over again by Esther at her banquet, and by the daughter of Herodias. It +is the Oriental way of doing business. But the curious incongruity of +making a great feast with offerings to the ox before sacrificing it, +appears inexplicable until we note the habits of other peoples in +slaying their sacred animals at certain intervals. This tale shows us +what is stated by Greek authors, that the Egyptians slew the sacred Apis +at stated times, or when a new one was discovered with the right marks. +The annual sacrifice of a sacred ram at Thebes shows that the Egyptians +were familiar with such an idea. And though it was considered by the +writer of this tale as a monstrous act, yet the offerings and festivity +which accompanied it are in accordance with the strange fact found by +Mariette, that in the three undisturbed Apis burials which he discovered +there were only fragments of bone, and in one case a head, carefully +embalmed with bitumen and magnificent offerings of jewellery. The divine +Apis was eaten as a sacred feast. + +The reason that the princess desires the liver is strangely explained by +a present belief on the Upper Nile. The Darfuris think that the liver is +the seat of the soul ("Golden Bough," ii. 88); and hence if she ate the +liver she would destroy the soul of Bata, or prevent it entering any +other incarnation. + +The next detail is also curiously significant. If a bull was being +sacrificed we should naturally suppose the blood would flow, and that a +few drops would not be noticed. Here, however, two drops are said to +fall, and this was when the bull "was upon the shoulders of the people." +Now it is a very general idea that blood must not be allowed to fall +upon the ground; the eastern and southern Africans will not shed the +blood of cattle ("Golden Bough," i. 182); and strangely the Australians +avoid the falling of blood to the ground by placing the bleeding persons +upon the shoulders of other men. This parallel is so close to the +Egyptian tale that it seems as if the bull was borne "on the shoulders +of the people," that his blood should not fall to the ground; yet in +spite of this precaution "he shook his neck, and he threw two drops of +blood over against the doors of his majesty." In these drops of blood +was the soul of Bata, in spite of the princess having eaten his liver; +and we know how among Jews, Arabs, and other peoples, the blood is +regarded as the vehicle of the soul or life. + +The evidence of tree worship is plainer here than perhaps in any other +passage of Egyptian literature. The people rejoice for the two Persea +trees, "and there were offerings made to them." + +The blue crown worn by the king was the war cap of leather covered with +scales of copper: it is often found made in dark blue glaze for +statuettes, and it seems probable that the copper was superficially +sulphurised to tint it. Such head-dress was usually worn by kings when +riding in their chariots. The pale gold or electrum here mentioned was +the general material for decorating the royal chariot. + +The miraculous birth of Bata in his third transformation is, as we have +noticed, closely paralleled by the birth of Atys from the almond. The +idea at the root of this is that of self-creation or self-existence, as +in the usual Egyptian phrase, "bull of his mother." + +The king flying up to heaven is a regular expression for his death: "the +hawk has soared," "the follower of the god has met his maker," so +Sanehat describes it (see ist series, pp. 97, 98). + +This hawk-form of the king may be connected with the hawk bearing the +double crown which is perched on the top of the _ka_ name of each king. +That hawk is not Horus, nor even the king deified as Horus, because the +emblem of life is given to it by other gods (as by Set on a lintel of +XVIIIth Dynasty from Nubt), and therefore the hawk is the human king who +could perish, and not an immortal divinity. Further, this hawk-king is +always perched on the top of the drawing of the doorway to the sepulchre +which bears the _ka_ name of the king; and when we see the drawings of +the _ba_ bird or soul flying down the well to the sepulchre, it appears +as if the hawk were the royal _ba_ bird (ordinary men having a _ba_ bird +with a human head); and that the well-known first title of each king +represents the royal soul or _ba_ bird perched on the door of the +sepulchre, resting on his way to and from the visit to the corpse below. +The soul or _ba_ of the king at his death thus flew away as a hawk to +meet the sun. + +The veil drawn over the fate of the inhuman princess is well conceived. +That she should die a sharp death has been foretold; but how Bata should +slay the divine creation--his wife--his mother--is a matter that the +scribe reserves in silence; we only read that "he judged with her before +him, and the great nobles agreed with him." That judgment is best left +among the things unwritten, + +The strange manner in which we can see incident after incident in the +latter part of the tale, each to refer to some ceremony or belief, even +imperfect as our knowledge of such must be, and the evidence that the +whole being of Bata is a transference of the myth of Atys, must lead us +to look on this, the marvellous portion, as woven out of a group of +myths, ceremonies, and beliefs which were joined and explained by the +formation of such a tale. How far it is due to purely Egyptian ideas, +indicated by the Apis bull and the analogies in present African beliefs, +and how far it is Asiatic and belonging to Atys, it would be premature +to decide. But from the weird confusion and mystery of these +transformations, we turn back with renewed pleasure to the simple and +sweet picture of peasant life, and the beauty of Bata, and we see how +true a poet the Egyptian was in feeling and in expression. + + + + +XIXth DYNASTY, PTOLEMAIC WRITING + +SETNA AND THE MAGIC BOOK + + +The mighty King User.maat.ra (Ra-meses the Great) had a son named Setna +Kha.em.uast who was a great scribe, and very learned in all the ancient +writings. And he heard that the magic book of Thoth, by which a man may +enchant heaven and earth, and know the language of all birds and beasts, +was buried in the cemetery of Memphis. And he went to search for it with +his brother An.he.hor.eru; and when they found the tomb of the king's +son, Na.nefer.ka.ptah, son of the king of Upper and Lower Egypt, +Mer.neb.ptah, Setna opened it and went in. + +Now in the tomb was Na.nefer.ka.ptah, and with him was the _ka_ of his +wife Ahura; for though she was buried at Koptos, her _ka_ dwelt at +Memphis with her husband, whom she loved. And Setna saw them seated +before their offerings, and the book lay between them. And +Na.nefer.ka.ptah said to Setna, "Who are you that break into my tomb in +this way?" He said, "I am Setna, son of the great King User.maat.ra, +living for ever, and I come for that book which I see between you." And +Na.nefer.ka.ptah said, "It cannot be given to you." Then said Setna, +"But I will carry it away by force." + +Then Ahura said to Setna, "Do not take this book; for it will bring +trouble on you, as it has upon us. Listen to what we have suffered for it." + +"We were the two children of the King Mer.neb.ptah, and he loved us very +much, for he had no others; and Na.nefer.ka.ptah was in his palace as +heir over all the land. And when we were grown, the king said to the +queen, 'I will marry Na.nefer.ka.ptah to the daughter of a general, and +Ahura to the son of another general.' And the queen said, 'No, he is the +heir, let him marry his sister, like the heir of a king, none other is +fit for him.' And the king said, 'That is not fair; they had better be +married to the children of the general.' + +"And the queen said, 'It is you who are not dealing rightly with me.' +And the king answered, 'If I have no more than these two children, is it +right that they should marry one another? I will marry Na.nefer.ka.ptah +to the daughter of an officer, and Ahura to the son of another officer. +It has often been done so in our family.' + +"And at a time when there was a great feast before the king, they came +to fetch me to the feast. And I was very troubled, and did not behave as +I used to do. And the king said to me, 'Ahura, have you sent some one to +me about this sorry matter, saying, "Let me be married to my elder +brother"? 'I said to him, 'Well, let me marry the son of an officer, and +he marry the daughter of another officer, as it often happens so in our +family.' I laughed, and the king laughed. And the king told the steward +of the palace, 'Let them take Ahura to the house of Na.nefer.ka.ptah +to-night, and all kinds of good things with her.' So they brought me as +a wife to the house of Na.nefer.ka.ptah; and the king ordered them to +give me presents of silver and gold, and things from the palace. + +"And Na.nefer.ka.ptah passed a happy time with me, and received all the +presents from the palace; and we loved one another. And when I expected +a child, they told the king, and he was most heartily glad; and he sent +me many things, and a present of the best silver and gold and linen. And +when the time came, I bore this little child that is before you. And +they gave him the name of Mer-ab, and registered him in the book of the +'House of life.' + +"And when my brother Na.nefer.ka.ptah went to the cemetery of Memphis, +he did nothing on earth but read the writings that are in the catacombs +of the kings, and the tablets of the 'House of life,' and the +inscriptions that are seen on the monuments, and he worked hard on the +writings. And there was a priest there called Nesi-ptah; and as +Na.nefer.ka.ptah went into a temple to pray, it happened that he went +behind this priest, and was reading the inscriptions that were on the +chapels of the gods. And the priest mocked him and laughed. So +Na.nefer.ka.ptah said to him, 'Why are you laughing at me?' And he +replied, 'I was not laughing at you, or if I happened to do so, it was +at your reading writings that are worthless. If you wish so much to +read writings, come to me, and I will bring you to the place where the +book is which Thoth himself wrote with his own hand, and which will +bring you to the gods. When you read but two pages in this you will +enchant the heaven, the earth, the abyss, the mountains, and the sea; +you shall know what the birds of the sky and the crawling things are +saying; you shall see the fishes of the deep, for a divine power is +there to bring them up out of the depth. And when you read the second +page, if you are in the world of ghosts, you will become again in the +shape you were in on earth. You will see the sun shining in the sky, +with all the gods, and the full moon.' + +"And Na.nefer.ka.ptah said, 'By the life of the king! Tell me of +anything you want done and I'll do it for you, if you will only send me +where this book is.' And the priest answered Na.nefer.ka.ptah, 'If you +want to go to the place where the book is, you must give me a hundred +pieces of silver for my funeral, and provide that they shall bury me as +a rich priest.' So Na.nefer.ka.ptah called his lad and told him to give +the priest a hundred pieces of silver; and he made them do as he wished, +even everything that he asked for. Then the priest said to +Na.nefer.ka.ptah, 'This book is in the middle of the river at Koptos, in +an iron box; in the iron box is a bronze box; in the bronze box is a +sycamore box; in the sycamore box is an ivory and ebony box; in the +ivory and ebony box is a silver box; in the silver box is a golden box, +and in that is the book. It is twisted all round with snakes and +scorpions and all the other crawling things around the box in which the +book is; and there is a deathless snake by the box.' And when the priest +told Na.nefer.ka.ptah, he did not know where on earth he was, he was so +much delighted. + +"And when he came from the temple he told me all that had happened to +him. And he said, 'I shall go to Koptos, for I must fetch this book; I +will not stay any longer in the north.' And I said, 'Let me dissuade +you, for you prepare sorrow and you will bring me into trouble in the +Thebaid.' And I laid my hand on Na.nefer.ka.ptah, to keep him from going +to Koptos, but he would not listen to me; and he went to the king, and +told the king all that the priest had said. The king asked him, 'What is +it that you want?' and he replied, 'Let them give me the royal boat with +its belongings, for I will go to the south with Ahura and her little boy +Mer-ab, and fetch this book without delay.' So they gave him the royal +boat with its belongings, and we went with him to the haven, and sailed +from there up to Koptos. + +"Then the priests of Isis of Koptos, and the high priest of Isis, came +down to us without waiting, to meet Na.nefer.ka.ptah, and their wives +also came to me. We went into the temple of Isis and Harpokrates; and +Na.nefer.ka.ptah brought an ox, a goose, and some wine, and made a +burnt-offering and a drink-offering before Isis of Koptos and +Harpokrates. They brought us to a very fine house, with all good things; +and Na.nefer.ka.ptah spent four days there and feasted with the priests +of Isis of Koptos, and the wives of the priests of Isis also made +holiday with me. + +"And the morning of the fifth day came; and Na.nefer.ka.ptah called a +priest to him, and made a magic cabin that was full of men and tackle. +He put the spell upon it, and put life in it, and gave them breath, and +sank it in the water. He filled the royal boat with sand, and took leave +of me, and sailed from the haven: and I sat by the river at Koptos that +I might see what would become of him. And he said, 'Workmen, work for +me, even at the place where the book is.' And they toiled by night and +by day; and when they had reached it in three days, he threw the sand +out, and made a shoal in the river. And then he found on it entwined +serpents and scorpions and all kinds of crawling things around the box +in which the book was; and by it he found a deathless snake around the +box. And he laid the spell upon the entwined serpents and scorpions and +all kinds of crawling things which were around the box, that they should +not come out. And he went to the deathless snake, and fought with +him, and killed him; but he came to life again, and took a new form. He +then fought again with him a second time; but he came to life again, and +took a third form. He then cut him in two parts, and put sand +between the parts, that he should not appear again. + +"Na.nefer.ka.ptah then went to the place where he found the box. He +uncovered a box of iron, and opened it; he found then a box of bronze, +and opened that; then he found a box of sycamore wood, and opened that; +again, he found a box of ivory and ebony, and opened that; yet, he found +a box of silver, and opened that; and then he found a box of gold; he +opened that, and found the book in it. He took the book from the golden +box, and read a page of spells from it. He enchanted the heaven and the +earth, the abyss, the mountains, and the sea; he knew what the birds of +the sky, the fish of the deep, and the beasts of the hills all said. He +read another page of the spells, and saw the sun shining in the sky, +with all the gods, the full moon, and the stars in their shapes; he saw +the fishes of the deep, for a divine power was present that brought them +up from the water. He then read the spell upon the workmen that he had +made, and taken from the haven, and said to them, 'Work for me, back to +the place from which I came.' And they toiled night and day, and so he +came back to the place where I sat by the river of Koptos; I had not +drunk nor eaten anything, and had done nothing on earth, but sat like +one who is gone to the grave. + +"I then told Na.nefer.ka.ptah that I wished to see this book, for which +we had taken so much trouble. He gave the book into my hands; and when I +read a page of the spells in it I also enchanted heaven and earth, the +abyss, the mountains, and the sea; I also knew what the birds of the +sky, the fishes of the deep, and the beasts of the hills all said. I +read another page of the spells, and I saw the sun shining in the sky +with all the gods, the full moon, and the stars in their shapes; I saw +the fishes of the deep, for a divine power was present that brought them +up from the water. As I could not write, I asked Na.nefer.ka.ptah, who +was a good writer, and a very learned one; he called for a new piece of +papyrus, and wrote on it all that was in the book before him. He dipped +it in beer, and washed it off in the liquid; for he knew that if it were +washed off, and he drank it, he would know all that there was in the +writing. + +"We returned back to Koptos the same day, and made a feast before Isis +of Koptos and Harpokrates. We then went to the haven and sailed, and +went northward of Koptos. And as we went on Thoth discovered all that +Na.nefer.ka.ptah had done with the book; and Thoth hastened to tell Ra, +and said, 'Now know that my book and my revelation are with +Na.nefer.ka.ptah, son of the King Mer.neb.ptah. He has forced himself +into my place, and robbed it, and seized my box with the writings, and +killed my guards who protected it.' And Ra replied to him, 'He is before +you, take him and all his kin.'He sent a power from heaven with the +command, 'Do not let Na.nefer.ka.ptah return safe to Memphis with all +his kin.' And after this hour, the little boy Mer-ab, going out from the +awning of the royal boat, fell into the river: he called on Ra, and +everybody who was on the bank raised a cry. Na.nefer.ka.ptah went out of +the cabin, and read the spell over him; he brought his body up because a +divine power brought him to the surface. He read another spell over him, +and made him tell of all what happened to him, and of what Thoth had +said before Ra. + +"We turned back with him to Koptos. We brought him to the Good House, we +fetched the people to him, and made one embalm him; and we buried him in +his coffin in the cemetery of Koptos like a great and noble person. + +"And Na.nefer.ka.ptah, my brother, said, 'Let us go down, let us not +delay, for the king has not yet heard of what has happened to him, and +his heart will be sad about it.' So we went to the haven, we sailed, and +did not stay to the north of Koptos. When we were come to the place +where the little boy Mer-ab had fallen in the water, I went out from the +awning of the royal boat, and I fell into the river. They called +Na.nefer.ka.ptah, and he came out from the cabin of the royal boat; he +read a spell over me, and brought my body up, because a divine power +brought me to the surface. He drew me out, and read the spell over me, +and made me tell him of all that had happened to me, and of what Thoth +had said before Ra. Then he turned back with me to Koptos, he brought +me to the Good House, he fetched the people to me, and made one embalm +me, as great and noble people are buried, and laid me in the tomb where +Mer-ab my young child was. + +"He turned to the haven, and sailed down, and delayed not in the north +of Koptos. When he was come to the place where we fell into the river, +he said to his heart, 'Shall I not better turn back again to Koptos, +that I may lie by them? For, if not, when I go down to Memphis, and the +king asks after his children, what shall I say to him? Can I tell him, +"I have taken your children to the Thebaid, and killed them, while I +remained alive, and I have come to Memphis still alive"?' Then he made +them bring him a linen cloth of striped byssus; he made a band, and +bound the book firmly, and tied it upon him. Na.nefer.ka.ptah then went +out of the awning of the royal boat and fell into the river. He cried on +Ra; and all those who were on the bank made an outcry, saying, 'Great +woe! Sad woe! Is he lost, that good scribe and able man that has no +equal?' + +"The royal boat went on, without any one on earth knowing where +Na.nefer.ka.ptah was. It went on to Memphis, and they told all this to +the king. Then the king went down to the royal boat in mourning, and all +the soldiers and high priests and priests of Ptah were in mourning, and +all the officials and courtiers. And when he saw Na.nefer.ka.ptah, who +was in the inner cabin of the royal boat--from his rank of high +scribe--he lifted him up. And they saw the book by him; and the king +said, 'Let one hide this book that is with him.' And the officers of the +king, the priests of Ptah, and the high priest of Ptah, said to the +king, 'Our Lord, may the king live as long as the sun! Na.nefer.ka.ptah +was a good scribe, and a very skilful man.' And the king had him laid in +his Good House to the sixteenth day, and then had him wrapped to the +thirty-fifth day, and laid him out to the seventieth day, and then had +him put in his grave in his resting-place. + +"I have now told you the sorrow which has come upon us because of this +book for which you ask, saying, 'Let it be given to me.' You have no +claim to it; and, indeed, for the sake of it, we have given up our life +on earth." + +And Setna said to Ahura, "Give me the book which I see between you and +Na.nefer.ka.ptah; for if you do not I will take it by force." Then +Na.nefer.ka.ptah rose from his seat and said, "Are you Setna, to whom +my wife has told of all these blows of fate, which you have not +suffered? Can you take this book by your skill as a good scribe? If, +indeed, you can play games with me, let us play a game, then, of 52 +points." And Setna said, "I am ready," and the board and its pieces were +put before him. And Na.nefer.ka.ptah won a game from Setna; and he put +the spell upon him, and defended himself with the game board that was +before him, and sunk him into the ground above his feet. He did the same +at the second game, and won it from Setna, and sunk him into the ground +to his waist. + +He did the same at the third game, and made him sink into the ground up +to his ears. Then Setna struck Na.nefer.ka.ptah a great blow with his +hand. And Setna called his brother An.he.hor.eru and said to him, + +"Make haste and go up upon earth, and tell the king all that has +happened to me, and bring me the talisman of my father Ptah, and my +magic books." + +And he hurried up upon earth, and told the king all that had happened to +Setna. The king said, "Bring him the talisman of his father Ptah, and +his magic books." And An.he.hor.eru hurried down into the tomb; he laid +the talisman on Setna, and he sprang up again immediately. And then +Setna reached out his hand for the book, and took it. Then--as Setna +went out from the tomb--there went a Light before him, and Darkness +behind him. And Ahura wept at him, and she said, "Glory to the King of +Darkness! Hail to the King of Light! all power is gone from the tomb." +But Na.nefer.ka.ptah said to Ahura, "Do not let your heart be sad; I +will make him bring back this book, with a forked stick in his hand, and +a fire-pan on his head." And Setna went out from the tomb, and it closed +behind him as it was before. + +Then Setna went to the king, and told him everything that had happened +to him with the book. And the king said to Setna, "Take back the book to +the grave of Na.nefer.ka.ptah, like a prudent man, or else he will make +you bring it with a forked stick in your hand, and a fire-pan on your +head." But Setna would not listen to him; and when Setna had unrolled +the book he did nothing on earth but read it to everybody. + +[Here follows a story of how Setna, walking in the court of the temple +of Ptah, met Tabubua, a fascinating girl, daughter of a priest of Bast, +of Ankhtaui; how she repelled his advances, until she had beguiled him +into giving up all his possessions, and slaying his children. At the +last she gives a fearful cry and vanishes, leaving Setna bereft of even +his clothes. This would seem to be merely a dream, by the disappearance +of Tabubua, and by Setna finding his children alive after it all; but on +the other hand he comes to his senses in an unknown place, and is so +terrified as to be quite ready to make restitution to Na.nefer.ka.ptah. +The episode, which is not creditable to Egyptian society, seems to be +intended for one of the vivid dreams which the credulous readily accept +as half realities.] + +So Setna went to Memphis, and embraced his children for that they were +alive. And the king said to him, "Were you not drunk to do so?" Then +Setna told all things that had happened with Tabubua and +Na.nefer.ka.ptah. And the king said, "Setna, I have already lifted up my +hand against you before, and said, 'He will kill you if you do not take +back the book to the place you took it from.' But you have never +listened to me till this hour. Now, then, take the book to +Na.nefer.ka.ptah, with a forked stick in your hand, and a fire-pan on +your head." + +So Setna went out from before the king, with a forked stick in his hand, +and a fire-pan on his head. He went down to the tomb in which was +Na.nefer.ka.ptah. And Ahura said to him, "It is Ptah, the great god, +that has brought you back safe." Na.nefer.ka.ptah laughed, and he said, +"This is the business that I told you before." And when Setna had +praised Na.nefer.ka.ptah, he found it as the proverb says, "The sun was +in the whole tomb." And Ahura and Na.nefer.ka.ptah besought Setna +greatly. And Setna said, "Na.nefer.ka.ptah, is it aught disgraceful +(that you lay on me to do)?" And Na.nefer.ka.ptah said, "Setna, you know +this, that Ahura and Mer-ab, her child, behold! they are in Koptos; +bring them here into this tomb, by the skill of a good scribe. Let it be +impressed upon you to take pains, and to go to Koptos to bring them +here." Setna then went out from the tomb to the king, and told the king +all that Na.nefer.ka.ptah had told him. + +The king said, "Setna, go to Koptos and bring back Ahura and Mer-ab." He +answered the king, "Let one give me the royal boat and its belongings." +And they gave him the royal boat and its belongings, and he left the +haven, and sailed without stopping till he came to Koptos. + +And they made this known to the priests of Isis at Koptos and to the +high priest of Isis; and behold they came down to him, and gave him +their hand to the shore. He went up with them and entered into the +temple of Isis of Koptos and of Harpo-krates. He ordered one to offer +for him an ox, a goose, and some wine, and he made a burnt-offering and +a drink-offering before Isis of Koptos and Harpokrates. He went to the +cemetery of Koptos with the priests of Isis and the high priest of Isis. +They dug about for three days and three nights, for they searched even +in all the catacombs which were in the cemetery of Koptos; they turned +over the steles of the scribes of the "double house of life," and read +the inscriptions that they found on them. But they could not find the +resting-place of Ahura and Mer-ab. + +Now Na.nefer.ka.ptah perceived that they could not find the +resting-place of Ahura and her child Mer-ab. So he raised himself up as +a venerable, very old, ancient, and came before Setna. And Setna saw +him, and Setna said to the ancient, "You look like a very old man, do +you know where is the resting-place of Ahura and her child Mer-ab?" +The ancient said to Setna, "It was told by the father of the father of +my father to the father of my father, and the father of my father has +told it to my father; the resting-place of Ahura and of her child Mer-ab +is in a mound south of the town of Pehemato (?)" And Setna said to the +ancient, "Perhaps we may do damage to Pehemato, and you are ready to +lead one to the town for the sake of that." The ancient replied to +Setna, "If one listens to me, shall he therefore destroy the town of +Pehemato! If they do not find Ahura and her child Mer-ab under the south +corner of their town may I be disgraced." They attended to the ancient, +and found the resting-place of Ahura and her child Mer-ab under the +south corner of the town of Pehemato. Setna laid them in the royal boat +to bring them as honoured persons, and restored the town of Pehemato as +it originally was. And Na.nefer.ka.ptah made Setna to know that it was +he who had come to Koptos, to enable them to find out where the +resting-place was of Ahura and her child Mer-ab. + +So Setna left the haven in the royal boat, and sailed without stopping, +and reached Memphis with all the soldiers who were with him. And when +they told the king he came down to the royal boat. He took them as +honoured persons escorted to the catacombs, in which Na.nefer.ka.ptah +was, and smoothed down the ground over them. + +_This is the completed writing of the tale of Setna Kha.em.uast, and +Na.nefer.ka.ptah, and his wife Ahura, and their Mid Mer-ab. It was +written in the 35th year, the month Tybi._ + + + + +REMARKS + + +This tale of Setna only exists in one copy, a demotic papyrus in the +Ghizeh Museum. The demotic was published in facsimile by Mariette in +1871, among "Les Papyrus du Musee de Boulaq;" and it has been +translated by Brugsch, Revillout, Maspero, and Hess. The last +version--"Der Demotische Roman von Stne Ha-m-us, von J. J. Hess"--being +a full study of the text with discussion and glossary, has been followed +here; while the interpretation of Maspero has also been kept in view in +the rendering of obscure passages. + +Unhappily the opening of this tale is lost, and I have therefore +restored it by a recital of the circumstances which are referred to in +what remains. Nothing has been introduced which is not necessarily +involved or stated in the existing text. The limit of this restoration +is marked by ]; the papyrus beginning with the words, "It is you who are +not dealing rightly with me." + +The construction is complicated by the mixture of times and persons; and +we must remember that it was written in the Ptolemaic period concerning +an age long past. It stood to the author much as Tennyson's "Harold" +stands to us, referring to an historical age, without too strict a tie +to facts and details. Five different acts, as we may call them, succeed +one another. In the first act--which is entirely lost, and here only +outlined--the circumstances which led Setna of the XIXth Dynasty to +search for the magic book must have been related. In the second act +Ahura recites the long history of herself and family, to deter Setna +from his purpose. This act is a complete tale by itself, and belongs to +a time some generations before Setna; it is here supposed to belong to +the time of Amenhotep III., in the details of costume adopted for +illustration. The third act is Setna's struggle as a rival magician to +Na.nefer.ka.ptah, from which he finally comes off victorious by his +brother's use of a talisman, and so secures possession of the coveted +magic book. The fourth act--which I have here only summarised--shows how +Na.nefer.ka.ptah resorts to a bewitchment of Setna by a sprite, by +subjection to whom he loses his magic power. The fifth act shows Setna +as subjected to Na.nefer.ka.ptah, and ordered by him to bring the bodies +of his wife and child to Memphis into his tomb. + +While, therefore, the sentimental climax of the tale--the restoration of +the unity of the family in one tomb--belongs to persons of the XVIIIth +Dynasty, the action of the tale is entirely of the XIXth Dynasty, for +what happened in the XVIIIth Dynasty (second act) is all related in the +XIXth. And the actual composition of it belongs to Ptolemaic times, not +only on the evidence of the manuscript, but also of the language; this +being certified by the importance of Isis and Horus at Koptos, which is +essentially a late worship there. + +Turning now to the details, we may note that the statement that Setna +Kha.em.uast was a son of User.maat.ra (or Ramessu II.) occurs in the +fourth act which is here only summarised. Among the sons of Ramessu +historically known, the Prince Kha.em.uast (or "Glory-in-Thebes") was +the most important; he appears to have been the eldest son, exercising +the highest offices during his father's life. That the succession fell +on the thirteenth son, Mer.en.ptah, was doubtless due to the elder sons +having died during the preternaturally long reign of Ramessu. + +The other main personage here is Na.nefer.ka.ptah (or "Excellent is the +_ka_ of Ptah"), who is said to be the son of a King Mer.neb.ptah. No +such name is known among historical kings; and it is probably a popular +corruption or abbreviation. It was pronounced Minibptah, the r being +dropped in early times. It would seem most like Mine-ptah or +Mer.en.ptah, the son and successor of Ramessu II.; but as the date of +Mer.neb.ptah is supposed to be some generations before that, such a +supposition would involve a great confusion on the scribes' part. +Another possibility is that it represents Amenhotep III., +Neb.maat.ra.mer.ptah, pronounced as Nimu-rimiptah, which might be +shortened to Neb. mer.ptah or Mer.neb.ptah. Such a time would well suit +the tale, and that reign has been adopted here in fixing the style of +the dress of Ahura and her family. + +This tale shows how far the _ka_ or double might wander from its body or +tomb. Here Ahura and her child lie buried at Koptos, while her husband's +tomb is at Memphis. But that does not separate them in death; her _ka_ +left her tomb and went down to Memphis to live with the _ka_ of her +husband in his tomb. Thus, when Setna forces the tomb of +Na.nefer.ka.ptah, he finds Ahura seated by him with the precious magic +roll between them and the child Mer-ab; and the voluble Ahura recounts +all their history, and weeps when the roll is carried away by Setna. Yet +all the time her body is at Koptos, and the penalty imposed on Setna is +that of bringing her body to the tomb where her _ka_ already was +dwelling. If a _ka_ could thus wander so many hundred miles from its +body to gratify its affections, it would doubtless run some risks of +starving, or having to put up with impure food; or might even lose its +way, and rather than intrude on the wrong tomb, have to roam as a +vagabond _ka._ It was to guard against these misfortunes that a supply +of formulas were provided for it, by which it should obtain a guarantee +against such misfortunes--a kind of spiritual directory or guide to the +unprotected; and such formulas, when once accepted as valid, were +copied, repeated, enlarged, and added to, until they became the complex +and elaborate work--The Book of the Dead, Perhaps nothing else +gives such a view of the action of the _ka_ as this tale of Setna. + +There is here also an insight into the arrangement of marriages in +Egypt. It does not seem that anything was determined about a marriage +during childhood; it is only when the children are full-grown that a +dispute arises between the king and queen as to their disposal. But the +parents decide the whole question. It is, of course, well known that the +Egyptians had no laws against consanguinity in marriages; on the +contrary, it was with them, as with the Persians, essential for a king +to marry in the royal family, and also usual for private persons to +marry in their family. Even to the present day in Egypt, although +sister-marriage has disappeared, yet it is the duty of a man to marry +his first cousin or some one in the family. The very idea of +relationship being any possible impediment to marriage was un-thought of +by the Egyptian; his favourite concrete expression for a self-existent +or self-created being--"husband of his mother "--shows this unmistakably. + +The objection made by the king to the marriage of Na.nefer.ka.ptah and +Ahura turns on the point that he has only these two children, and hence, +if they marry the children of the generals, there will be two families +instead of only one to ensure future posterity. The queen, however, +talks the king over on the matter. The cause of Ahura's being troubled +at the feast is not certain, but the king evidently supposes that she +has been pleading to be allowed to marry her beloved brother, and when +taxed with it she only expresses her willingness to give way to his +exogamic views. The brief sentence, "I laughed and the king laughed," +seems to mean that she pleased and amused her father so that he gave +way, and immediately told the steward to arrange for her marriage as she +desired. I have here abbreviated a few needlessly precise details. We +also learn, by the way, that there was a regular registry of births, in +which Mer-ab was entered. + +It appears that the court was considered to be at Memphis, and not at +Thebes. This would not have been so arranged had this been written in +the Ramesside times, but under the Ptolemies Memphis was the seat of the +court--when not at Alexandria. The name of the priest, Nesi-ptah, also +shows another anachronism. Such a name was not usual till some time +after the XIXth Dynasty. Another touch of late times is in the +antiquarian curiosity of Na.nefer.ka.ptah about ancient writings, "He +did nothing on earth but read the writings that are in the catacombs of +the kings, and the tablets of the House of Life." In the XIXth Dynasty +there is no sign of interest in such records, but in the Renascence +ancient things came into fashion, all the old titles were revived, the +old style was copied, and very long genealogies were worked up and +carved in the inscriptions. In such an age many a _dilettante_ rich +young man would amuse himself, as in this tale, with reading inscriptions +and hunting up his family genealogy from the tombstones and the registers. + +The firm belief in magic which underlies all this tale might perhaps be +thought to be inappropriate to the enlightenment of Greek times. We have +seen how in the earliest tales magic is a mainspring of the action, and +it is at first sight surprising that its sway should last through so +many thousands of years. But there may well have been a recrudescence of +such beliefs, along with the revival of interest in the earlier history. +The enormous spread and popularity of Gnosticism--the belief in the +efficacy of words and formulas to control spirits and their actions--in +the centuries immediately after this, shows how ingrained magic ideas +were, and how ready to sprout up when the counterbalancing interests of +the old mythology were gone, and their place taken by the intangible +spirituality of Platonism and the early Christian atmosphere. + +A most Egyptian turn is given where the priest bargains for a large +payment for his funeral, and to be buried as a rich priest. The +enclosing of the magic roll in a series of boxes has many parallels. In +an Indian tale we read: "Round the tree are tigers and bears and +scorpions and snakes; on the top of the tree is a very fat great snake; +on his head is a little cage; in the cage is a bird; and my soul is in +that bird" ("Golden Bough," ii. 300). In Celtic tales the series-idea +also occurs. The soul of a giant is in an egg, the egg is in a dove, the +dove is in a hare, the hare is in a wolf, and the wolf is in an iron +chest at the bottom of the sea ("Golden Bough," ii. 314). The Tartars +have stories of a golden casket containing the soul, inside a copper or +silver casket ("Golden Bough," ii. 324). And the Arabs tell of a soul +put in the crop of a sparrow, and the sparrow in a little box, and this +in another small box, and this put into seven other boxes, and these in +seven chests, and the chest in a coffer of marble ("Golden 10 +Bough," ii. 318). The notion, therefore, of a series of boxes, one +enclosing another, and the whole guarded by dangerous animals, is well +known as an element in tales. The late date is here shown by the largest +and least precious of the boxes being of iron, which was rarely, if +ever, used in Ramesside times, and was not common till the Greek age. + +The magic engineering of Na.nefer.ka. ptah is very curious. The cabin or +air-chamber of men in model, who are let down to work for him, suggests +that Egyptians may have used the principle of a diving-bell or +air-chamber for reaching parts under water. Certainly the device of +raising things by dropping down sand to be put under them is still +practised. An immense sarcophagus at Gizeh was raised from a deep well +by natives who thrust sand under it rammed tight by a stick, and by this +simple kind of hydraulic press raised it a hundred feet to the surface. +In this way the magic men of Na.nefer.ka.ptah raised up the chest when +they had discovered it by means of the sand which he poured over from +the boat. + +There is some picturesqueness in this tale, though it has not the charm +of the earlier compositions. The scene of Ahura sitting for three days +and nights, during the combat, watching by the side of the river, where +she "had not drunk or eaten anything, and had done nothing on earth but +sat like one who is gone to the grave," is a touching detail. + +The light on the education of women is curious. Ahura can read the roll, +but she cannot write. We are so accustomed to regard reading and writing +as all one subject that the distinction is rare; but with a writing +comprising so many hundred signs as the Egyptian, the art of writing or +draw-Ing all the forms, and knowing which to use, is far more complex +than that of reading. There are now ten students who can read an +inscription for one who could compose it correctly. Here a woman of the +highest rank is supposed to be able to read, but not to write; that is +reserved for the skill of "a good writer, and a very learned one." + +The writing of spells and then washing the ink off and drinking it is a +familiar idea in the East. Modern Egyptian bowls have charms engraved on +them to be imparted to the drink, and ancient Babylonian bowls are +inscribed with the like purpose. + +An insight into the powers of the gods is here given us. The Egyptian +did not attribute to them omniscience. Thoth only discovered what +Na.nefer.ka.ptah had done as they were sailing away, some days after the +seizure of the book. And even Ra is informed by the complaint of Thoth. +If Ra were the physical sun it would be obvious that he would see all +that was being done on earth; it would rather be he who would inform +Thoth. The conception of the gods must therefore have been not +pantheistic or materialist, but solely as spiritual powers who needed to +obtain information, and who only could act through intermediaries. +Further, nothing can be done without the consent of Ra; Thoth is +powerless over men, and can only ask Ra, as a sort of universal +magistrate, to take notice of the offence. Neither god acts directly, +but by means of a power or angel, who takes the commission to work on +men. How far this police-court conception of the gods is due to Greek or +foreign influence can hardly be estimated yet. It certainly does not +seem in accord with the earlier appeals to Ra, and direct action of Ra, +in "Anpu and Bata." + +The power of spells is limited, as we have just seen the abilities of +the gods were limited. The most powerful of spells, the magic book of +Thoth himself, cannot restore life to a person just drowned. All that +Na. nefer.ka.ptah can do with the spell is to cause the body to float +and to speak, but it remains so truly dead that it is buried as if no +spell had been used. Now it was recognised that the _ka_ could move +about and speak to living persons, as Ahura does to Setna. Hence all +that the spells do is not to alter the course of nature, but only to put +the person into touch and communication with the ever-present +supernatural, to enable him to know what the birds, the fishes, and the +beasts all said, and to see the unseen. + +Modern conceptions of the spiritual are so bound up with the sense of +omnipresence and omniscience that we are apt to read those ideas into +the gods and the magic of the ancients. Here we have to deal with gods +who have to obtain information, and who order powers to act for them, +with spells which extend the senses to the unseen, but which do not +affect natural results and changes. + +The inexorable fate in this tale which brings one after another of the +family to die in the same spot is not due to Greek influence, though it +seems akin to that. In the irrepressible transmigrations of Bata, and +the successive risks of the Doomed Prince, the same ideas are seen +working in the Egyptian mind. The remorse of Na.nefer.ka.ptah is a +stronger touch of conscience and of shame than is seen in early times. + +There is an unexplained point in the action as to how Na.nefer.ka.ptah, +with the book upon him, comes up from the water, after he is drowned, +into the cabin of the royal boat. The narrator had a difficulty to +account for the recovery of the body without the use of the magic book, +and so that stage is left unnoticed. The successive stages of embalming +and mourning are detailed. The sixteen days in the Good House is +probably the period of treatment of the body, the time up to the +thirty-fifth day that of wrapping and decoration of the mummy +cartonnage, and then the thirty-five days more of lying in state until +the burial. + +We now reach the third act, of Setna's struggle to get the magic roll. +Here the strange episode comes in of the rival magicians gambling; it +recalls the old tale of Rampsinitus descending into Hades and playing at +dice with Ceres, and the frequent presence of draught-boards in the +tombs, shows how much the _ka_ was supposed to relish such pleasures. +The regular Egyptian game-board had three rows of ten squares, or thirty +in all. Such are found from the XIIth Dynasty down to Greek times; but +this form has now entirely disappeared, and the _man-galah_ of two rows +of six holes, or the _tab_ of four rows of nine holes, have taken its +place. Both of these are side games, where different sides belong to +opposite players. The commoner _siga_ is a square game, five rows of +five, or seven rows of seven holes, and has no personal sides. The +ancient game was played with two, or perhaps three, different kinds of +men, and the squares were counted from one end along the outer edge; but +what the rules were, or how a game of fifty-two points was managed, has +not yet been explained. + +The strange scene of Setna being sunk into the ground portion by +portion, as he loses successive games, is parallel to a mysterious story +among the dervishes in Palestine. They tell how the three holy shekhs of +the Dervish orders, Bedawi, Erfa'i, and Desuki, went in succession to +Baghdad to ask for a jar of water of Paradise from the Derwisha Bint +Bari, who seems to be a sky-genius, controlling the meteors. The last +applicant, Desuki, was refused like the others; so he said, "Earth! +swallow her," and the earth swallowed her to her knees; still she gave +not the water, so he commanded the earth, and she was swallowed to her +waist; a third time she refused, and she was swallowed to her breasts; +she then asked him to marry her, which he would not; a fourth time she +refused the water and was swallowed to her neck. She then ordered a +servant to bring the water ("Palestine Exploration Statement, 1894," p. +32). The resemblance is most remarkable in two tales two thousand years +apart; and the incident of Bint Bari asking the dervish to marry her has +its connection with this tale. Had the dervish done so he +would--according to Eastern beliefs--have lost his magic power over her, +just as Setna loses his magic power by his alliance with Tabubua, to +which he is tempted by Na.nefer.ka.ptah, in order to subdue him. The +talisman here is a means of subduing magic powers, and is of more force +than that of Thoth, as Ptah is greater than he. + +The fourth act recounts the overcoming of the power of Setna by +Na.nefer.ka.ptah, who causes Tabubua to lead to the loss of his superior +magic, and thus to subdue him to the magic of his rival. Ankhtaui, here +named as the place of Tabubua, was a quarter of Memphis, which is also +named as the place of the wife of Uba-aner in the first tale. + +The fifth act describes the victory of Na.nefer.ka.ptah, and his +requiring Setna to reunite the family in his tomb at Memphis. The +contrast between Ahura's pious ascription to Ptah, and her husband's +chuckle at seeing his magic successful, is remarkable. Setna at once +takes the position of an inferior by addressing praises to +Na.nefer.ka.ptah: after which the tomb became bright as it was before he +took away the magic roll. Setna then having made restitution, is +required to give some compensation as well. + +The search for the tomb of Ahura and Mer-ab is a most tantalising +passage. The great cemetery of Koptos is the scene, and the search +occupies three days and nights in the catacombs and on the steles. +Further, the tomb was at the south corner of the town of Pehemato, as +Maspero doubtfully reads it. Yet this cemetery is now quite unknown, and +in spite of all the searching of the native dealers, and the examination +which I have made on the desert of both sides of the Nile, it is a +mystery where the cemetery can be. The statement that the tomb was at +the south corner of a town pretty well excludes it from the desert, +which runs north and south there. And it seems as if it might have been +in some raised land in the plain, like the spur or shoal on which the +town of Koptos was built. If so it would have been covered by the ten to +twenty feet rise of the Nile deposits since the time of its former use. + +The appearance of the ancient to guide Setna gives some idea of the time +that elapsed between then and the death of Ahura. The ancient, who must +be allowed to represent two or three generations, says that his +great-grandfather knew of the burial, which would take it back to five +or six generations. This would place the death of Ahura about 150 years +before the latter part of the reign of Ramessu II., say 1225 B.C.: thus, +being taken back to about 1375 B.C., would make her belong to the +generation after Amenhotep III., agreeing well with Mer.neb. ptah, being +a corruption of the name of that king. No argument could be founded on +so slight a basis; but at least there is no contradiction in the slight +indications which we can glean. + +The fear of Setna is that this apparition may have come to bring him +into trouble by leading him to attack some property in this town; and +Setna is particularly said to have restored the ground as it was before, +after removing the bodies. + +The colophon at the end is unhappily rather illegible. But the +thirty-fifth year precludes its belonging to the reign of any Ptolemy, +except the IInd or the VIIIth; and by the writing Maspero attributes it +to the earlier of these reigns. + + + + + +End of the Project Gutenberg EBook of Egyptian Tales, Second Series +by W. M. 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