Khufu, delighted with the success of these experiments, then asked Dedi if he knew of the designs of the House of Thoth. The magician replied that he did not know their number, but that he knew where they were. Pharaoh then asked him their hiding-place, and was told that in a chamber in Heliopolis, called the Plan-room, was a chest of whetstone in which the plans were concealed, Dedi adding, "O king, it is not I that shall bring them to thee." "Who, then," asked Khufu, "shall bring them to me?" And Dedi replied, "The eldest of the three children of Rud-didet shall bring them to thee." "And who is Rud-didet?" asked Khufu. "She is," replied Dedi, "the wife of a priest of Ra, lord of Sakhebu. But these three sons of hers are the sons of Ra the god, who has promised her that they shall reign over all this land, and that the eldest of them shall be high-priest in Heliopolis." At this the king's heart was much troubled, and Dedi, seeing that he was in fear of the future, said to him, "Be not afraid because of what I have said, O king; for thy son shall reign, and thy son's son, before Rud-didet's sons shall rule the land; and behold! this progeny of Ra is not yet born." Khufu then announced his intention of visiting the temple of Ra when the banks of the canal of Letopolis were cut, and Dedi promised that the banks of the canal should hold at least four cubits of water. The sorcerer was then placed in the palace of Hordedef, and was daily provided with a thousand loaves, a hundred draughts of beer, an ox, and a hundred bunches of onions.
The Goddesses as Dancing-girls—Evelyn Paul.
The Goddesses as Dancing-girls—Evelyn Paul.
The Goddesses as Dancing-girls—Evelyn Paul.
Now when the sons of Ra and Rud-didet were born, that deity requested Isis, Nebhat, Meskhent, Hakt, and Khnumu to go to her, and taking the form of dancing-girls, all except the god Khnumu, who followed them as a porter, they descended to earth and approached the house of the priest Ra-user, Rud-didet's husband, and played before him with their instruments of music. They endowed the children with various attributes, and called them User-ref, Sah-ra, and Kaku. They then quitted the house and bade Ra-user rejoice. In return for their good wishes he bestowed upon them a bushel of barley, which Khnumu placed upon his head; but as they were on the way back to their divine abode Isis said unto the others, "Would it not have been better had we done a marvel for these children?" To this the others assented, and they there and then fashioned a likeness of the crowns of Egypt, of the crown of the Upper Land, and of the crown of the Lower, and hid them in the bushel of barley. They then returned to the house of Ra-user and requested permission to leave the barley in a closed chamber, which they sealed up, and then took their leave. A few weeks afterward Rud-didet asked her handmaid if the house and all that was in it were in good condition, and the handmaid replied that all was satisfactory except that the brewing barley was not yet brought. Her mistress then inquired why that had not been done, and the servant answered that their store had been given to the dancing-girls, who had arrived on the day of the children's birth, and that it now lay in the closed chamber under their seal. Rud-didet then ordered the maid to use it for the present, saying that Ra-usercould replace it before their return. The girl opened the chamber and, entering, was surprised to hear people talking and singing, music and the sound of dancing, and such sounds as one hears in the palace of the king. She quickly returned and acquainted her mistress with what she had heard. Rud-didet then entered the room herself and also heard the sounds, but could not locate them. At last she laid her ear to the sack which held the barley, and found that the sounds proceeded from it. She at once placed it in a chest, which she put for security in a greater chest, and this she bound round with leather and laid in a store-room, taking the precaution to seal it, and when Ra-user returned she told him what had occurred.
Some days after, Rud-didet had occasion to rebuke her servant and beat her with stripes, and the maid grumbled and said to her companions, "Why has this been done to me? I will go to King Khufu and tell him that her three sons are destined to become kings." She then betook herself to her uncle; but he would not hearken to her treachery and struck her a violent blow with a bunch of flax which he held. Feeling faint, she went down to the riverside for a draught of water, but was seized upon by a crocodile, who carried her away. Her uncle then presented himself to Rud-didet, whom he found in a most dejected condition. He asked her what made her downcast, and she replied that she feared treachery from the handmaiden. "You need not fear for her," replied the man, "because she has been seized upon by a crocodile." At this point the manuscript fails us. It is indeed unfortunate that such an interesting domestic passage has not been spared. The three kings whose names appear in the story as the triplet sons of Rud-didet reigned during the Fifth Dynasty, so that they could hardly have beenborn in the Fourth. The tale would seem to be based upon the official adoption of the worship of Ra in Egypt. It may be mentioned that the real names of the three children, User-ref, Sah-ra, and Kaku, are intended as a play upon the names of the first three kings of the Fifth Dynasty, User-kaf, Sahu-ra, and Kaka. The story of the fatal children born to usurp a throne is a very common one in all mythologies, and it is inevitable that the monarch whose line is doomed to extinction should make an effort to destroy them while yet they are in the cradle. The Greek myth of Danaë and the old romance of Sir Torrent of Portugal are examples of this. Mediæval romance is, indeed, full of such stories, but this is probably the earliest example on record.
Egypt was not without its lyric and folk poetry; however, the romantic was not theforteof the Egyptians. It is noteworthy at the same time that most Oriental peoples sing while at their work, and it would be strange if the labourer on the banks of the Nile had not done so. The fellah of to-day chants monotonously and endlessly while toiling, repeating the same words and music over and over again; but the scribe of early Egypt regarded the folk-song as unfit for transmission to posterity. Occasionally a song is recaptured from mural inscriptions. The shepherd who wades through the half-submerged fields, driving his sheep before him, sings: "In the water walks the shepherd with the fishes. He talks with the cat-fish; with the fish he exchanges a greeting." We have also a threshing song: "Thresh ye, O oxen; thresh for yourselves. Thresh straw for your fodder and grain for your masters. Rest not, for the air is cool this day."
A few love-songs have also survived. These were probably very numerous. For the most part they are intense and passionate. Three collections of love-songs of about 1200 B.C. have been unearthed, one of which is contained in a papyrus now in the British Museum. On a stele in the Louvre the praise of the wife of a king of about 700 B.C. is sung as follows: "The sweet one, sweet in love; the sweet one, sweet in love in the presence of the king; the sweet one, sweet in love before all men; the beloved before all women; the king's daughter who is sweet in love. The fairest among women, a maid whose like none has seen. Blacker is her hair than the darkness of night, blacker than the berries of the blackberry bush. Harder are her teeth than the flints on the sickle. A wreath of flowers is each of her breasts, close nestling on her arms."
This story was discovered written on some papyrus belonging to the British Museum. An English translation was published in 1900 by Mr. F. Ll. Griffiths, and one in French by Sir G. Maspero in 1901. It is written on the back of some official documents in Greek and dates from the seventh year of the Emperor Claudian. The papyrus is much dilapidated and pasted end to end; it is incomplete, and the beginning of the history has disappeared. By the writing one would judge the copy to belong to the latter half of the second century of our era. The Setne alluded to is the same who figures in the story of Setne and the Mummies related in the chapter on Magic.
Once upon a time there was a king called Ousimares,and he had a son called Setne. This son was a scribe; he was clever with his hands, indeed in all things, and he excelled all men of the world learned in the arts or those among the renowned scribes of Egypt. It happened that the chiefs of certain foreign lands sent a message to Pharaoh challenging him to find one who would do such and such a thing under certain conditions. If this were done, then these chiefs would acknowledge the inferiority of their country to Egypt; but if, on the other hand, neither scribe nor wise man could accomplish it, then they would proclaim the inferiority of Egypt. Now Ousimares called his son Setne and repeated these words to him, and immediately Setne gave the answer to that which the chiefs had propounded, so that the latter were forced to carry out the conditions and admit the superiority of Egypt. And thus were they robbed of their triumph, so great was the wisdom of Setne, and none other ever dared to send such messages to Pharaoh.
Now Setne and his wife Mahîtouaskhît were greatly grieved, for they had no son. One day when he was troubled more than usual over this his wife went to the temple of Imhetep, and she prayed before him, saying, "Turn thy face to me, O Imhetep, son of Ptah, thou who workest miracles, who art beneficent in all thy doings. It is thou who canst give a son to those who are sonless. Oh, hear my prayer, and grant that I shall bear a son!" And that night Mahîtouaskhît slept in the temple, and there she dreamed a dream wherein she was directed to prepare a magical remedy, and told that by this means her desire for a son should be fulfilled. On waking she did all according to her dream, and in time it was known that a child was to be born to her and Setne, who told it before Pharaoh with great joy, while to his wife, for her protection, he gave an amulet and put spells about her.
And one night Setne dreamed, and a voice said to him, "Mahîtouaskhît, thy wife, will bring forth a son, and through him many wonders shall be accomplished in the land of Egypt. And the name of thy son shall be Se-Osiris." When Setne awoke and remembered these words he rejoiced and was glad in heart.
In due time a son was born, and according to the dream he was called Se-Osiris. And the child developed rapidly beyond all other children, and Setne loved him so greatly that scarce an hour passed without his seeing him. In time he was put to school, but soon showed that he knew more than the tutor could teach him. He began to read the magical papyri with the priestly scribes in the 'Double House of Life' of the temple of Ptah, and all those about him were lost in astonishment. Then was Setne so pleased that he led his son before Pharaoh to the festival that all the magicians of the king might strive against him and have to acknowledge their defeat.
And one day, when Setne, together with the boy Se-Osiris, was preparing for the festival, loud voices of lamentation rose upon the air, and Setne, looking forth from the terrace of his apartments, saw the body of a rich man being carried to the mountains for burial with great honour and loud wailing. Again he looked forth, and this time he saw the body of a peasant borne along wrapped in a mat of straw and without a soul to mourn him. And seeing this Setne exclaimed, "By the life of Osiris, god of Amenti, may it be that I come into Amenti as this rich man comes, honoured and lamented, and not as the peasant, alone and already forgotten!" Upon hearing this Se-Osiris said, "Nay, my father, rather may the fate of the poor man bethine, and not that of the rich one!" Setne was astonished and hurt at this and cried, "Are they the words of a son who loves his father?" Se-Osiris answered him: "My father, I will show to thee each in his place, the peasant unwept and the rich man so lamented."
Then Setne demanded of him how he could accomplish this. The child Se-Osiris began to recite words from the magical books, words of power. Next he took his father by the hand and led him to an unknown place in the mountains of Memphis. Here there were seven great halls filled with people of all conditions. They traversed three of these without hindrance. Upon entering the fourth Setne saw a mass of men who rushed hither and thither, writhing as creatures attacked them from behind; others, famished, were springing and jumping in their efforts to reach the food suspended above them, whilst some, again, dug holes at their feet to prevent them attaining their object. In the fifth hall were venerable shades who had each found their proper and fitting place, but those who were accused of crimes lingered kneeling at the door, which pivoted upon the eye of a man who ceaselessly prayed and groaned. In the sixth hall were the gods of Amenti, who sat in council, each in his place, whilst the keepers of the portals called out the causes. In the seventh hall was seated the great god Osiris on a golden throne, crowned with the plumed diadem. On his left was Anubis, and on his right the god Thoth. In the midst were the scales wherein were weighed the faults and virtues of the souls of the dead, while Thoth wrote down the judgment that Anubis pronounced. Then those whose faults outweighed their virtues were delivered toAmait, the attendant of the Lord of Amenti; their souls and bodies were destroyed for ever. But those whose virtues were greater than their failings took their place among the gods and shades, and there their souls found a heaven. Those, again, whose merits and faults were equal were put amongst the servitors of Sekerosiris.
Then Setne saw near the place of Osiris one of exalted rank and robed in the finest linen. And while Setne was marvelling at all he had seen in the land of Amenti, Se-Osiris, his little son, said unto him, "My father Setne, seest thou that great personage in fine robes and near to Osiris? That peasant whom thou didst see carried out of Memphis without a soul to accompany him, and his body wrapped in a mat, dost thou remember, my father? Well, that peasant is the one beside Osiris! When he had come to Amenti and they weighed his faults and virtues, lo! his virtues outweighed all. And by the judgment of the gods all the honours that had been the share of the rich man were given to the peasant, and by the law of Osiris he takes his place midst the honoured and exalted. But the rich man, when he had come to Hades and his merits were weighed, lo! his faults weighed heavier, and he is that man you have seen upon whose eye pivots the door of the fifth hall, the man who cries and prays aloud with great agony. By the life of Osiris, god of Amenti, if upon earth I said to thee, 'Rather may the fate of the peasant be thine than that of the rich man,' it was because I knew their fates, my father."
And Setne answered and said, "My son Se-Osiris, numberless marvels have I seen in Amenti; but tell me the meaning of those people we saw rushing before creatures who devoured them, and the others ever trying to reach the food beyond their reach."[8]
Se-Osiris answered him:
"In truth, my father, they are under the curse of the gods; they are those who upon earth wasted their substance, and the creatures who devour them without ceasing are the women with whom they squandered both life and substance, and now they have naught, though they should work day and night. And so it is with all: as they have been on earth, so it is with them in Amenti, according to their good and bad deeds. That is the immutable law of the gods, the law that knows no change and under which all men must come when they enter Hades."
Then Setne and his son returned hand in hand from the mountains of Memphis. A fear was upon Setne because of Se-Osiris, who answered not, and then he pronounced words that exorcize the ghosts of the dead. Always afterward he remembered all he had seen and marvelled thereat, but spoke of it to no man. And when Se-Osiris was twelve years of age there was no scribe or magician in Memphis who was his equal in the reading of the magical books.
After this it happened one day that the Pharaoh Ousimares was seated in the Hall of Audience with the princes, the military chiefs, and the nobles of Egypt, each according to his rank, gathered about him. One said unto Pharaoh, "Here is a rascally Ethiopian who would fain have speech with you and who carries a sealed letter." And Pharaoh commanded that the man be brought before him. And when he was come he made obeisance and said, "Here is a sealed letter which I bear, and I would fain know if amongst your wise men there are any who can read its contents without breaking the seals. If, O king, you have notsuch a one among your scribes and magicians, I shall take back to my country, the land of the Negro, the story of Egypt's failure and inferiority." Upon hearing these words all were amazed, and those about the king exclaimed loudly, while Pharaoh bade some bring to him his son Setne. When he had come, instantly obeying the royal command and bowing low before him, Pharaoh said, "My son Setne, hast thou heard the words of this insolent Ethiopian?" and then he repeated the challenge. Then was Setne astonished, but he answered immediately, "Great Lord, who can read a letter without its being opened and spread before him? But if you will give me ten days, I will think upon it and do what I can to avoid the report of Egypt's failure being carried to the Negroes, eaters of gum." And Pharaoh said, "Those days are granted, my son." Then were rooms appointed for the Ethiopian, and Pharaoh rose from his palace sad at heart and went fasting to his couch.
And Setne, pondering and much disturbed, threw himself upon his couch, but knew no rest. His wife Mahîtouaskhît came to him and would fain have shared his trouble, but he said that it was not for a woman to share or one that she might help him in. Later, his son Se-Osiris came and begged to know what so sorely troubled his father, and again Setne refused to speak, saying that it was not for a child. But the boy persisted, and at last Setne told him of the challenge of the Ethiopian. The moment he had finished Se-Osiris laughed, and his father asked the reason of his mirth.
"My father," he answered, "I laugh to see you there, so troubled in heart because of such a small affair. I will read that letter of the Ethiopian, read it all without breaking the seals."
Hearing this, Setne rose instantly.
"But what proof can you give me of the truth of what you say, my son?"
Se-Osiris answered, "My father, go thou to the lower floor of this house and take what books you please from their place. As you do so I shall read that which you have taken from its place while I stand before you."
And it happened as Se-Osiris had said. Each book that his father lifted the boy read without its being opened. Upon this Setne lost no time in acquainting Pharaoh with all that Se-Osiris had done, and so lightened was the heart of the king that he made a feast in honour of Setne and his young son.
After this Pharaoh sent for the Ethiopian. And when he entered the Hall of Audience he was placed in the midst of all, and the young Se-Osiris took up his place beside him. But first the boy put a curse upon the man and his gods if he should dare to say falsely that what he read was not true. And seeing the boy, the Ethiopian prostrated himself before him in fear. Then Se-Osiris began to read the letter with its seals still unbroken, and all heard his voice. And the words were:
"It happened during the reign of the Pharaoh Manakhphrê-Siamon, who was a beneficent ruler and in whose time the land overflowed with all good things, who endowed the temples richly, that when the King of Nubia was taking his rest in the pleasure-kiosk of Amen he overheard the voices of three Ethiopians who were talking behind the house. One of them was speaking in a high voice, saying, among other things, that if the god Amen would preserve him from the enmity of the King of Egypt he could put a spell on thepeople of that country so that a great darkness should reign and they should not see the moon for three days and three nights. Then the second man said that if Amen would guard him he would cause the Pharaoh to be transported to the land of the Negroes, and there, before the king of that country and in public, he should suffer five hundred blows, and afterward he should be taken back to his country in not more than six hours. After this the third man spoke, saying that if Amen would preserve him he would then send a blight upon the land of Egypt, a blight for the space of three years. When the king heard this he ordered that these three men be brought before him.
"He said unto them, 'Which of you said that he would cause that the people of Egypt should not see the moon for three days and three nights?' And they answered that it was Horus, the son of Tririt (the sow).
"Again the king said, 'Which of you said that he had power to cause the King of Egypt to be brought hither?' And they answered that it was Horus, the son of Tnahsit (the negress).
"Again the king said, 'Which of you said that he would cause a blight to fall upon Egypt?' And they answered that it was Horus, the son of Triphît (the princess).
"Then the king bade Horus, the son of Tnahsit, come near, and he said to him, 'By Amen, the Bull of Meroe, if thou canst accomplish what thou hast said, then rich rewards shall be thine.'
"And Horus, the son of Tnahsit, fashioned a litter and four bearers of wax. Over them he chanted magical words, he breathed upon them and gave them life, and finally he bade them wend their way to Egypt and bring back the king of that land in order that he mightsuffer five hundred blows from the kourbash before the King of the Negroes."
Here Se-Osiris paused and, turning to the Ethiopian, said, "The curse of Amen fall upon thee! These words that I have said, are they not written in the letter thou holdest in thine hand?" And the rascally Ethiopian bowed low before him, saying, "They are written there, my lord!"
Then Se-Osiris resumed his magical reading:
"And all happened as Horus, the son of Tnahsit, had devised. By the power of sorcery was Pharaoh taken to the land of the Negroes, and there suffered five hundred blows of the kourbash. After that he was carried back to Egypt, as had been said, and, wakening the next morning in the temple of the god Horus, he lay in great pain, his body sorely bruised. Bewildered, he asked his courtiers how such could have happened in Egypt. They, thinking some madness had fallen upon their king, and yet ashamed of their thoughts, spoke soothingly to him, and said that the great gods would heal his afflictions. But still they asked him the meaning of his strange words, and suddenly he remembered all that had happened to him and recounted it to his courtiers."
"When they saw his bruised body they made a great clamour. And then Pharaoh sent for his chief magician, and he at once cried out that the evil and affliction of the king were due to the sorceries of the Ethiopians.
"'By the life of Ptah,' he continued, 'I shall bring them to torture and execution.'
"And Pharaoh bade him make all speed lest he should be carried away the next night. And the chief magician carried his secret books and amulets to theplace where Pharaoh lay, and chanted above him magical words and incantations. Then, with many gifts, he embarked in a boat and made haste to reach the temple of Khmounon, and there he prayed to the god Thoth that all evil should be averted from Pharaoh and the land of Egypt. And that night he slept in the temple, and he dreamed a dream in which the god Thoth appeared to him and instructed him in divine magic that would preserve the king from the wiles of the Ethiopians.
"On waking the magician remembered all, and without losing a moment fulfilled all that he had been told in his dream. And then he wrote the charm to preserve Pharaoh from all sorcery. On the second day the Ethiopians endeavoured to renew their enchantments, but all was now unavailing against the person of Pharaoh. The third morning Pharaoh recounted to his chief musicians all that had happened during the night, and how the Ethiopians had failed in their attempts.
"Then the magician fashioned a litter and four bearers of wax. He put a spell upon them and breathed life into them, bidding them go and bring before Pharaoh the King of the Negroes, that he might suffer five hundred blows upon his body and then be carried back to his own land again. And the waxen figures promised to do all as the magician had commanded."
Again Se-Osiris paused, and again he demanded of the Ethiopian if his words were not the words of the sealed letter. And the Ethiopian bowed low to the ground, saying they were the words in very truth.
Se-Osiris began again to read the hidden words:
"And as it happened to Pharaoh, so was the fate of the King of the Negroes, who awoke sorely bruised in the morning following. He called loudly for hiscourtiers, and when they saw the state of their king they made a great clamour. Again he called and commanded that Horus, the son of Tnahsit, be brought before him. When he had come the king threatened him, and commanded him to go to Egypt and there learn how to save him from the sorceries of Pharaoh's chief magician.
"But no spell devised by the Ethiopian could preserve the king from the magic of the Egyptians, and three times was he carried to that country and humiliated, whilst his body was in great pain, so sorely bruised was it. Then he cursed Horus, the son of Tnahsit, and threatened him with a slow and dreadful death unless he could preserve him from Pharaoh's vengeance.
"Then in fear and trouble Horus went to his mother Tnahsit and told her all, and that he must go to Egypt to see the one who had worked these powerful sorceries and endeavour to inflict upon him a fitting punishment. And his mother, Tnahsit, on hearing this, warned him against coming into the presence of Pharaoh's chief magician, for against him he would never prevail, but know defeat. But he answered that he must go. Then she arranged with him that by signs and signals between them he should let her know how he fared, and if he were in danger, then she should try to save him. And he promised, saying that if he were vanquished, then that which she ate, that which she drank, and the sky above should turn to the colour of blood."
Thoth and the Chief Magician—Evelyn Paul.
Thoth and the Chief Magician—Evelyn Paul.
Thoth and the Chief Magician—Evelyn Paul.
"And after this he journeyed to Egypt, tracking the one whose sorceries had prevailed against his own. He penetrated to the Royal Hall of Audience andcame before Pharaoh, crying in a high voice, 'Who is it among you who is putting spells upon me?'
"And Pharaoh's chief magician called out in answer, saying, 'Ha! Ethiopian, is it thou who workedst evil against Pharaoh?' and Horus, the son of Tnahsit, cried out in great anger and by a spell he caused a great flame to rise from the midst of the hall, at which Pharaoh and the Egyptians cried out to the chief of the magicians to succour them. Then by his power he caused a shower of rain to fall so that the flame was extinguished.
"Again the Ethiopian wrought his magic and thereby caused a great darkness to fall upon them all so that the people could not see each other, but this also was dispersed by the magician of the Egyptians. Then followed more machinations by Horus, the son of Tnahsit, but each time was he vanquished. At last he asked for mercy and vowed before the gods that never again would he trouble Egypt or Pharaoh. They gave him a boat and sent him back to his own land. So were the sorceries of the Ethiopians rendered as naught."
With this Se-Osiris finished the reading of the sealed letter. And then he began to reveal to all there, Pharaoh, the princes, and the nobles, that the Ethiopian now before them was none other than that Horus, son of Tnahsit, returned after five hundred years to trouble Egypt and its king again. But against this day he himself, Se-Osiris, had been born again, for he was that former chief magician of the Pharaoh Manakhphrê come back once more to protect Egypt and Pharaoh from the wiles of the Ethiopians.
And with these words he caused a great flame to consume the Ethiopian, there in the midst of the Hall of Audience, so that not a vestige of the creature remained. But afterward when they looked for Se-Osirishe had disappeared as a shadow from before Pharaoh and his father Setne, and never again was he seen of them.
At these happenings everyone marvelled, and Pharaoh said that Se-Osiris was the wisest and most wonderful of all magicians, and that never again would the world see his like.
But the hearts of Setne and his wife were troubled, and they grieved sorely for their son Se-Osiris. Then comfort came to them, and again the wife of Setne bore a son, and they called him Ousimanthor. And so the heart of Setne was glad and he made offerings in the name of Se-Osiris in remembrance.
After the close of the reign of Amysis a priest of 'Vulcan' named Setnau ascended the throne. And this king treated the army with contempt and disdain, thinking he had no need of them. Among other injustices he appropriated the lands which former kings had given to them.
Now it came to pass that when Sennacherib, King of the Arabs and Assyrians, led his hosts against Egypt, the soldiers of the Egyptian army refused to fight and repel them. Setnau, thus reduced to powerlessness, went to the temple and prayed the gods to help him in his dire straits. While thus troubled a sleep fell upon him, and in a dream it seemed that the god himself appeared and exhorted him to courage, saying that all would fall to his advantage in the campaign against the Assyrians.
Greatly cheered by this dream, Setnau called upon those of the army who would follow him, and they camped at Peluce, a main approach into Egypt. Not only soldiers followed him, but merchants, artisans, and men of the street.
Now when the Assyrians besieged the town, as they lay encamped about the field rats during the night gnawed and devoured all the quivers, bows, and fittings of shields of the invaders, so that, on the morrow, when they would have given battle, behold! they were weaponless. Thus disarmed, many of the hosts fled and many perished.
And now in the temple of Vulcan stands a stone image of the god, bearing in his hand the figure of a rat. And the legend inscribed thereon runs, "Who beholds me beholds God."
A tale of the Ninth Dynasty, which from the number of copies extant would seem to have been very popular, relates how a peasant succeeded in obtaining justice after he had been robbed. Justice was not very easily obtained in Egypt in those times, for it seems to have been requisite that a peasant should attract the judge's attention by some special means, if his case were to be heard at all. The story runs thus:
In the Salt Country there dwelt a sekhti (peasant) with his family. He made his living by trading with Henenseten in salt, natron, rushes, and the other products of his country, and as he journeyed thither he had to pass through the lands of the house of Fefa. Now there dwelt by the canal a man named Tehuti-nekht, the son of Asri, a serf to the High Steward Meruitensa. Tehuti-nekht had so far encroached on the path—for roads and paths were not protected by law in Egypt as in other countries—that there was but a narrow strip left, with the canal on one side and a cornfield on the other. When Tehuti-nekht saw the sekhti approaching with his burdened asses, his evil heart coveted the beasts and the goods theybore, and he called to the gods to open a way for him to steal the possessions of the sekhti.
This was the plan he conceived. "I will take," said he, "a shawl, and will spread it upon the path. If the sekhti drives his asses over it—and there is no other way—then I shall easily pick a quarrel with him." He had no sooner thought of the project than it was carried into effect. A servant, at Tehuti-nekht's bidding, fetched a shawl and spread it over the path so that one end was in the water, the other among the corn.
When the sekhti drew nigh he drove his asses over the shawl. He had no alternative.
"Hold!" cried Tehuti-nekht with well-simulated wrath, "surely you do not intend to drive your beasts over my clothes!"
"I will try to avoid them," responded the good-natured peasant, and he caused the rest of his asses to pass higher up, among the corn.
"Do you, then, drive your asses through my corn?" said Tehuti-nekht, more wrathfully than ever.
"There is no other way," said the harassed peasant. "You have blocked the path with your shawl, and I must leave the path."
While the two argued upon the matter one of the asses helped itself to a mouthful of corn, whereupon Tehuti-nekht's plaints broke out afresh.
"Behold!" he cried, "your ass is eating my corn. I will take your ass, and he shall pay for the theft."
"Shall I be robbed," cried the sekhti, "in the lands of the Lord Steward Meruitensa, who treateth robbers so hardly? Behold, I will go to him. He will not suffer this misdeed of thine."
"Thinkest thou he will hearken to thy plaint?" sneered Tehuti-nekht. "Poor as thou art, who will concern himself with thy woes? Lo,Iam the LordSteward Meruitensa," and so saying he beat the sekhti sorely, stole all his asses and drove them into pasture.
In vain the sekhti wept and implored him to restore his property. Tehuti-nekht bade him hold his peace, threatening to send him to the Demon of Silence if he continued to complain. Nevertheless, the sekhti petitioned him for a whole day. At length, finding that he was wasting his breath, the peasant betook himself to Henen-ni-sut, there to lay his case before the Lord Steward Meruitensa. On his arrival he found the latter preparing to embark in his boat, which was to carry him to the judgment-hall. The sekhti bowed himself to the ground, and told the Lord Steward that he had a grievance to lay before him, praying him to send one of his followers to hear the tale. The Lord Steward granted the suppliant's request, and sent to him one from among his train. To the messenger the sekhti revealed all that had befallen him on his journey, the manner in which Tehuti-nekht had closed the path so as to force him to trespass on the corn, and the cruelty with which he had beaten him and stolen his property. In due time these matters were told to the Lord Steward, who laid the case before the nobles who were with him in the judgment-hall.
"Let this sekhti bring a witness," they said, "and if he establish his case, it may be necessary to beat Tehuti-nekht, or perchance he will be made to pay a trifle for the salt and natron he has stolen."
The Lord Steward said nothing, and the sekhti himself came unto him and hailed him as the greatest of the great, the orphan's father, the widow's husband, the guide of the needy, and so on.
Very eloquent was the sekhti, and in his florid speech he skilfully combined eulogy with his plea forjustice, so that the Lord Steward was interested and flattered in spite of himself.
Now at that time there sat upon the throne of Egypt the King Neb-ka-n-ra, and to him came the Lord Steward Meruitensa, saying:
"Behold, my lord, I have been sought by a sekhti whose goods were stolen. Most eloquent of mortals is he. What would my lord that I do unto him?"
"Do not answer his speeches," said the king, "but put his words in writing and bring them to us. See that he and his wife and children are supplied with meat and drink, but do not let him know who provides it."
The Lord Steward did as the king had commanded him. He gave to the peasant a daily ration of bread and beer, and to his wife sufficient corn to feed herself and her children. But the sekhti knew not whence the provisions came.
A second time the peasant sought the judgment-hall and poured forth his complaint to the Lord Steward; and yet a third time he came, and the Lord Steward commanded that he be beaten with staves, to see whether he would desist. But no, the sekhti came a fourth, a fifth, a sixth time, endeavouring with pleasant speeches to open the ear of the judge. Meruitensa hearkened to him not at all, yet the sekhti did not despair, but came again unto the ninth time. And at the ninth time the Lord Steward sent two of his followers to the sekhti, and the peasant trembled exceedingly, for he feared that he was about to be beaten once more because of his importunity. The message, however, was a reassuring one. Meruitensa declared that he had been greatly delighted by the peasant's eloquence and would see that he obtained satisfaction. He then caused the sekhti's petitions tobe written on clean papyri and sent to the king, according as the monarch had commanded. Neb-ka-n-ra was also much pleased with the speeches, but the giving of judgment he left entirely in the hands of the Lord Steward.
Meruitensa therefore deprived Tehuti-nekht of all his offices and his property, and gave them to the sekhti, who thenceforth dwelt at the king's palace with all his family. And the sekhti became the chief overseer of Neb-ka-n-ra, and was greatly beloved by him.
The manuscript of this tale of the Nineteenth Dynasty was bought in Italy by Mme. Elizabeth d'Orbiney, and is called the d'Orbiney Papyrus. It was acquired by the British Museum in 1857 and copied in facsimile. It has been translated over and over again. The manuscript extends to nineteen pages of ten lines each, the first five pages having been considerably torn. Several gaps have been filled in by the modern possessors of the manuscript, and the restorations are signed. The original manuscript is stamped in two places with the name of its ancient owner, Sety Merenptah, whom we know as Sety II. It was executed by Anena, a scribe who lived during the reigns of Rameses II, Merenptah, and Sety II, and is more than three thousand years old. Bitou, the hero of the story, a herd and husbandman, is perhaps identifiable with the Greek god Bitys.
Anapou and Bitou were two brothers who lived in Egypt a long time ago. To Anapou, as the elder, belonged house, cattle, and fields; and Bitou, the younger, worked for him. Bitou was marvellously clever in his management of the cattle and in all things relating to agriculture—he could even tell whatthe cattle said to him and to each other. One day, as the brothers were working in the fields, Anapou sent Bitou home for a large quantity of seed, as he saw the time had come for sowing. Bitou went and got the seed, and after their day's work the two returned, to find Anapou's wife lying moaning, and saying she had been thrashed by Bitou until she was sore because she would not yield him something he had asked of her when he came for the seed. Then Anapou sought to kill Bitou by stealth, but Bitou, warned by the cattle, fled. His brother overtook him, but the god Phra-Harmakhis caused a wide stream full of crocodiles to arise between them, and Bitou asked his brother to wait till break of day, when he would explain all that had happened. When day broke Bitou told Anapou the truth, refusing at the same time ever to return to the house where Anapou's wife was. "I shall go," he said, "to the Vale of the Acacia. Now listen to what will happen. I shall tear out my heart by magic so as to place it on the topmost bough of the acacia, and when the acacia is cut down, and my heart will fall to the ground, you will come to look for it. After you have looked for seven years do not be discouraged, but put it in a vessel of cold water; that will bring me to life again. I shall certainly live again and be revenged on my enemies. You will know that something of moment is about to happen to me when a jug of beer is given you and the froth shall run over. They will then give you a jug of wine of which the sediment will rise to the top. Rest no more when these things come about."
He went to the valley and his brother returned home, killed his wife, and mourned for Bitou.
Bitou, in the valley, spent his days in hunting, and at night slept under the acacia, on top of which hisheart was placed. One day he met the nine gods, who gave him the daughter of the gods for his wife; but the Seven Hathors swore she should die by the sword. He told her about his heart, and that whoever should find the acacia would have to fight with him.
Pharaoh, hearing of this beautiful woman, desired to take possession of her, and sent armed men into the valley, all of whom Bitou killed. Pharaoh at last enticed her away and made her his chief favourite. She told him her husband's secret and bade him cut down the acacia-tree, which was accordingly done, and Bitou fell down dead at the same moment.
Then what Bitou had foretold happened to his brother. Beer that foamed was brought to him, and then wine which became muddy while he held the cup. By these signs he knew that the time had come to act, and taking his clothes and sandals and weapons, he set off for the valley. When he got there he found his brother lying dead on his bed. He went to the acacia to look for the heart, but could find only a berry, which, however, was the heart. He placed it in cold water, and Bitou was restored to life. They embraced each other, and Bitou said to his brother, "I shall now become a sacred bull (Apis). Lead me, then, to Pharaoh, who will reward you with gold and silver for having brought me. I shall then find means to punish my wife for having betrayed me." Anapou did as Bitou directed, and when the sun rose again next day, Bitou having then assumed the form of a bull, he led him to court. There were great rejoicings over the miraculous bull, and Pharaoh rewarded Anapou richly and preferred him before any other man.
Some days after, the bull entered the harem andaddressed his former wife. "You see, I am still alive, after all," he said. "Who are you?" she replied. He said, "I am Bitou. You knew well what you were doing when you got Pharaoh to have the acacia cut down." Then she was very much afraid, and begged Pharaoh to grant her any request she would make. Pharaoh, who loved her so much that he could refuse her nothing, consented. "Then," she said, "give me the liver of the sacred bull to eat, for nothing else will satisfy me." Pharaoh was very much grieved at this, but he had sworn, and one day when the people were offering up sacrifices to the bull he sent his butchers to cut its throat. When the bull was being killed two big drops of blood fell from his neck, and flowing till they were opposite Pharaoh's doorway, they sprang up in the form of two great trees, one at either side of the portal.
At this second miracle all the people rejoiced again and offered sacrifices to the two trees.
A long time after, Pharaoh, in his crown of lapis-lazuli, with a garland of flowers round his neck, got into his electrum chair and was carried out to look at the two trees. His chief favourite—Bitou's wife—was brought after him and they were set down, one under each tree. Then Bitou, the tree under which his wife was seated, whispered to her, "Faithless woman! I am Bitou, and I am still alive in spite of you. You made Pharaoh cut down the acacia, and killed me. Then I became a bull and you had me slain."
Afterward, when she was seated again with Pharaoh at table, she made him swear another oath to do whatever she asked him, and Pharaoh swore again. Then she said, "Cut me down these two trees and make them into two good beams." What she demanded was done, but as the trees were being cut down a chip flew intoher mouth. In due time she brought forth a male child, whom Pharaoh loved and made Prince of the Upper Nile, and when Pharaoh died, Bitou, forhewas this child, succeeded him. Then he summoned all the great officials, had his wife brought before him, and told them all that had happened. So she was put to death. Bitou lived and reigned for twenty years, and then his brother Anapou, whom he had made his successor, reigned in his stead.