Egyptian tales translated from the papyri ..
Read Egyptian tales translated from the papyri .. by Petrie, W. M. Flinders (William Matthew Flinders), Sir, 1853-1942, ed, a public-domain english edition published in 1899, sourced from the cited historical archive.
By Petrie, W. M. Flinders (William Matthew Flinders), Sir, 1853-1942, ed
Source and rights: Internet Archive historical scan, published 1899. The source text below is imported without translation or rewriting.
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EGYPTIAN TALES
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Egyptian Tales
TRANSLATED FROM THE PAPYRI
FIRST SERIES
IVth TO XIItH DYNASTY
Edited by
W. M. FLINDERS PETRIE
D.C.L., LL.D.., PH.D., HON. F.S.A. (sCOT.)
ILLUSTRATED BY TRISTRAM ELLIS
SECOND EDITION
METHUEN & CO.
36 ESSEX STREET, W.C.
LONDON
1899
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GENERAL,.
i
•^.\
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CONTENTS
Introduction
PAGB I
Tales of the Magicians —
Khafra’s Tale
10
Baufra’s Tale
i6
Hordedef’s Tale .
22
Remarks
46
The Peasant and the Workman
61
Remarks . . . ,
75
The Shipwrecked Sailor
81
Remarks
93
The Adventures of Sanehat .
97
Remarks
127
Index ….
H3
175182
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LIST OF ILLUSTRATIONS
PAGE
Frontispiece
THE STEWARD AND THE WAX CROCODILE . 1 3
ZAZAMANKH FINDING THE JEWEL . . I9
HORDEDEF LEADING DEDI TO THE SHIP . 23
DEDI ENCHANTING THE DUCK . . 29 THE GODDESSES AND KHNUMU COMING TO
RA-USER. . . . • 35
THE GODDESSES HIDING THE CROWNS . 39
THE HANDMAID LISTENING TO THE FESTIVITY 43
IN THE SEKHET HEMAT . . . 61
THE TRESPASS . . . • 63
THE BEATING OF THE SEKHTl . . 7I
GOING TO WAWAT . . . . 8l
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LIST OF ILLUSTRATIONS
PAGE
THE INQUIRY
• 85
BRETHREN AND CHILDREN .
. 88
THE FAREWELL
• 9>
THE FLIGHT ….
99
THE CROSSING
100
THE RESCUE ….
ICl
SANEHAT MEETING THE TENU
106
THE COMBAT. . . . .
109
EGYPTIAN MESSENGERS ARRIVING
“3
THE SONG OF THE PRINCESSES
123
THE SHAVING OF SANEHAT .
126
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INTRODUCTION
IT is strange that while literature occupies so much attention as at present, and while fiction is the largest division of our book-work, the oldest literature and fiction, of the world should yet have remained unpresented to English readers. The tales of ancient Egypt have appeared collectively only in French, in the charming volume :ii Maspero’s " Contes Populaires " ; while jome have been translated into English at scattered times in volumes of the " Records Df the Past. ’ But research moves forward ; ind translations that were excellent twenty ^ears ago may now be largely improved, as \ye attain more insight into the language.
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1 INTRODUCTION
For another reason also there is a wide
ground for the present volume. In no case
have any illustrations been attempted, to give
that basis for imagination which is all the
more needed when reading of an age and
a land unfamiliar to our ideas. When
following a narrative, whether of real events
or of fiction, many persons — perhaps most —
find themselves unconsciously framing in
their minds the scenery and the beings of
which they are reading. To give a correct
picture of the character of each of the various
ages to which these tales belong, has beer
the aim of the present illustrations. A
definite period has been assigned to each tale,
in accordance with the indications, or the
history, involved in it ; and, so far as our
present knowledge goes, all the details of life
in the scenes here illustrated are rendered in
accord with the period of the story.
To some purely scholastic minds it may seem presumptuous to intermingle translaH tions of notable documents with fancifu
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INTRODUCTION 3
illustrations. But, considering the greater precision with which in recent years we have been able to learn the changes and the fashions of ancient life in Egypt, and the essentially unhistorical nature of most of these tales, there seems ample reason to provide such material for the reader’s imaginatioil in following the stories; it may give them more life and reality, and may emphasise the differences which existed between the different periods to which these tales refer.
It will be noticed how the growth of the novel is shadowed out in the varied grounds and treatment of the tales. The earliest is purely a collection of marvels or fabulous incidents of the simplest kind. Then we advance to contrasts between town and rountry, between Egypt and foreign lands. Then personal adventure, and the interest in schemes and successes, becomes the staple material ; while only in the later periods does character come in as the groundwork. The
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4 INTRODUCTION I
same may be seen in English literaticre — first the tales of wonders and strange lands, then the novel of adventure, and lastly the novel of character.
In translating these documents into English I have freely used the various translations already published in other languages ; but in all cases more or less revision and retransla- tion from the original has been made. In this matter I am indebted to Mr. F. LI Griffith, who has in some cases — as in Anp and Bata — almost entirely retranslated th^ original papyrus. The material followed in each instance will be found stated in the notes accompanying the tales. As to the actual phraseology, I am alone responsible for that. How far original idiom should be retained in any translation is always a debated] question, and must entirely depend on the object in view. Here the purpose of render- ing the work intelligible to ordinary readers required the’ modifying of some idioms and the paraphrasing of others. But so fa.
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INTRODUCTION 5
as possible. the style and tone of the original ^ has been preserved, and whatever could be easily followed has been left to speak for itself. In many plainnesses of speech the t old Egyptian resembled the modern Oriental, i- or our own forefathers, more than ourselves in this age of squeamishness as yet un- paralleled in the world. To avoid offence a few little modifications of words have been made ; but rather than give a false impres-1 sion by tampering with any of the narrative, 1 have omitted the sequel of the last tale and, given only an outline of it. The diction adopted has been the oldest that could be used without affectation when dealing with the early times. It has been purposely modified in the later tales ; and in the last — which is of Ptolemaic authorship — a modern style has been followed as more compatible with the later tone of the narra- tive.
For the illustrations Mr. Tristram Ellis’s familiarity with Egypt has been of good
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6 INTRODUCTION ;
account in his life-like scenes here used. For each drawing I have searched for the material among the monuments and remains of the age in question. The details of the dresses, the architecture, and the utensils, are all in accord with the period of each tale. In the tale of Setnau two difFerent styles are introduced. Ahura is probably of the time of Amenhotep III., whereas Setnau is a son of Ramessu II. ; and the change of fashion between the two difFerent dynasties has been followed as distinctive o the two persons, one a ka or double of the deceased, the other a living man. To the reader who starts with the current idea that| all Egyptians were al’ke, this continual change from one period to another may seemi almost fanciful. But it rests on such certain | authority that we may hope that this little volume may have its use as an object-lesson j in practical archaeology.
The use and abuse of notes is a matter of dispute. To be constantly interrupted in
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INTRODUCTION 7
reading by some needless and elementary
explanation is an impertinence both to the
author and the reader : the one cannot resent
it, the other therefore resents it for both.
But what is to be deemed needless entirely
depends on the reader : I have been asked in
what country Pompei is, as it is not in the
English Gazetteer. Rather than intrude,
then, on the reader when he is in high
discourse with the ancients, I humbly set
up my interpreter’s booth next door ; and
if he cares to call in, and ask about any
difficulties, I shall be glad to help him if
I can. Not even numbers are intruded
to refer to notes; for how often an eager
reader has been led ofF his trail, and turned
blithely to refer to 37 or 186 only to find,
" See J. Z. xxxviii. 377,’’ at which he
gnashed his teeth and cursed such interrup- /
tions. So those to whom the original tales
ar,e obscure are humbly requested to try for
some profit from the remarks after them,
that have been gleaned by the translator.
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8 INTRODUCTION
Much might be said by a " folk-lorist " — ^i proportion to his ardour. But as there ar folk-lorists and folk Jorists, and the school of Rabbi Andrew and Rabbi Joseph writ different targums, I have left each to mak< his own commentary without prejudice.
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TALES OF THE MAGICIANS
.y'
1 1
1 L
ONE day, when King Khufu reigned over all the land, he said to his chancellor, who stood before him, " Go call me my sons and my councillors, that I may ask of them a thing.” And his sons and his councillors came and stood before him, and he said to them, " Know ye a man who can tell me tales of the deeds of the magicians?"
Then the royal son Khafra stood forth and Siiid, " I will tell thy majesty a tale of the days of thy forefather Nebka, the blessed ; of what came to pass when he went into the temple of Ptah of Ankhtaui."
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10 TALES OF THE MAGICIANS
KHAFRA’S TALE
“His majesty was walking unto the temple of Ptah, and went unto the house of the chief reciter Uba-aner, with his train. Now when the wife of Uba-aner saw a _gage, among those who stood behmd the king, her heart longed after him ; and she sent her servant unto him, with a present of a box full of garments.
**And he came then with the servant. Now there was a lodge in the garden of Uba- aner ; and one day the page said to the wife of Uba-aner, Mn the garden of Uba-aner there is now a lodge; behold, let us therein take our pleasure.’ So the wife of Uba- aner sent to the steward who had charge over the garden, saying, * Let the lodge which is in the garden be made ready.’ And she remained there, and rested and drank with the page until the sun went down.
*‘And when the even was now come th<
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page went forth to bathe. And the steward said, * I must go and tell Uba-aner of this matter/ Now when this day was past, and another day came, then went the steward to Uba-aner, and told him of all these things.
“Then said Uba-aner, * Bring me my casket of ebony and electrum.’ And they brought it; and he fashioned a crocodile of wax, seven fingers long : and he enchanted it, and said, * When the page comes and bathes in my lake, seize on him.’ And he gave it to the steward, and said to him, *When the page shall go down into the lake to bathej as he is daily wont to do, then throw in this crocodile behind him.’ And the steward went forth bearing the crocodile.
**And the wife of Uba-aner sent to the steward who had charge over the garden, saying, * Let the lodge which is in the garden be made ready, for I come to tarry there.’
“And the lodge was prepared with all good things ; and she came and made merry therein with the page. And when the even
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was now come, the page went forth to bath as he was wont to do. And the stewar( cast in the wax crocodile after him into th water ; and, behold ! it became a grea crocodile seven cubits in length, and it seize< on the page.
** And Uba-aner abode yet seven day with the king of Upper and Lower Egypt Nebka, the blessed, while the page wa stifled in the crocodile. And after the sevei days were passed, the king of Upper an( Lower Egypt, Nebka, the blessed, weil forth, and Uba-aner went before him.
“And Uba-aner said unto his majesty
- Will your majesty come and see this wondei that has come to pass in your days unto page ? ’ And the king went with Uba-aner And Uba-aner called unto the crocodile anc said, * Bring forth the page.* And the croco- dile came forth from the lake with the page Uba-aner said unto the king, * Behold, what ever I command this crocodile he will do it And his majesty said, * I pray you send bac.
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THE STEWARD AND THE WAX CROCODILE
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KHAFRA’S TALE 15
lis crocodile.’ And Uba-aner stooped and
ok up the crocodile, and it became in his ind a crocodile of wax. And then Uba- ler told the king that which had passed in is house with the page and his wife. And is majesty said unto the crocodile, * Take to lee thy prey.’ And the crocodile plunged ito the lake with his prey, and no man new whither he went. { / Vv ^ /
" And(his majesty the king of Upper and / * -ower Egypt, Nebka, the blessed, )com- landed, and they brought forth the wife of jfba-aner to the north side of the harem, id burnt her with fire, and cast her ashes in
e river
" Th s is a wonder that came to pass in
e days of thy forefather the king of Upper id Lower Egypt, Nebka, of the acts of the lief reciter Uba aner.”
His majesty the king of Upper and Lower ,gypt, Khufu, then said, “Let there be pre- inted to the king Nebka, the blessed, a ^ > lousand loaves, a hundred draughts of beer,
/.(/■
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i6 TALES OF THE MAGICIANS '
I
an ox, two jars of incense ; and let ther^ be presented a loaf, a jar of beer, a jar of I incense, and a piece of meat to the chieij ^ reciter Uba-aner ; for I have seen the toker’ of his learning.” And they did all things aci his majesty commanded. ^
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BAUFRA’S TALE \
The royal son Bau-f-ra then stood forth* and spake. He said, *’ I will tell thy majesty^ of a wonder which came to pass in the days^ of thy father Seneferu, the blessed, of tht deeds of the chief reciter Zazamankh. Ondi day King Seneferu, being weary, wen I throughout his palace seeking for a pleasur \ to lighten his heart, but he found none And he said, * Haste, and bring before nie the chief reciter and scribe of the roUf Zazamankh’ ; and they straightway brough him. And the king said, * I have sought ir my palace for some delight, but I have founc none.’ Then said Zazamankh to him, * Le
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^ BAUFRA’S TALE 17
ly majesty go upon thelake of the palace, tid let there be made ready a boat, with all le fair maidens of the harem of thy palace ; nd the heart of thy majesty shall be re- |*eshed with the sight, in seeing their rowing p and down the water, and seeing the ;oodly pools of the birds upon the lake, and eholding its sweet fields and grassy shores ; hus will thy heart be lightened. And I Iso will go with thee. Bring riie t^enty jars of ebony, inlayed with gold, with blades
f light wood, inlayed with electrum ; and ning me twenty maidens, fair in their limbs, heir bosoms and their hair, all virgins ; and )ring me twenty nets, and give these nets into the maidens for their garments.’ And hey did according to all the commands of lis majesty.
‘‘And they rowed down the stream and ip the stream, and the heart of his majesty vas glad with the sight of their rowing. Jut one of them at the steering struck her lair, and her jewel of new malachjte fell 3
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into the water. And she ceased her song and rowed not ; and her companions ceased and rowed not. And his majesty said ’ Row you not further ? ’ And they replied ’ Our little steerer here stays and rows not. His majesty then said to her, * Wherefor rowest thou not ? ’ She replied, ’ It is fo my jewel of new malachite which is fallei in the water.* And he said to her, * Ro\ on, for behold I will replace it.’ And sh answered, ’ But I want my own piece bad in its setting.’ And his majesty said, *Hast€ bring me th^ chief reciter Zazamankh,’ an they brought him. And his majesty saic Zazamankh, my brother, I have done i thou sayedst, and the heart of his majest is refreshed with the sight of their rowing But now a jewel of new malachite of one c the little ones is fallen in the water, and sh ceases and rows not, and she has spoilt th rowing of her side. And I said to hei " Wherefore rowest thou not ? " and sh answered to me, " It is for my jewel of ne^
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BAUFRA’S TALE 21 r /
lalachite which is fallen in the water.” I splied to her, " Row on, for behold I will splace it " ; and she answered to me, ** But
want my own piece again back in its etting.” ’ Then the chief reciter Zazamankh pake his magic speech. And he placed one ►art of the waters of the lake upon the •ther, and discovered the jewel lying upon . shard ; and he took it up and gave it unto ts mistress. And the water, which was :welve cubits deep in the middle, reached low to twenty-four cubits after he turned it. A.nd he spake, and used his magic speech; ind he brought again the water of the lake ‘o its place. And his majesty spent a joyful iay with the whole of the royal house. Then rewarded he the chief reciter Zaza- mankh with all good things. Behold, this is a wonder that came to pass in the days of thy father, the king of Upper and Lower Egypt, Seneferu, of the deeds of the chief reciter, the scribe of the rolls, Zazamankh.’’
Then said the majesty of the king of
; J
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22 TALES OF THE MAGICIANS
Upper and Lower Egypt, Khufu, t blessed, " Let there be presented an ofFerii of a thousand cakes, one hundred draugl of beer, aa ox, and two jars of incense the king of Upper and Lower Egypt, Sen feru, the blessed ; and let there be given loaf, a jar of beer, and a jar of incense i the chief reciter, the scribe of the roll Zazamankh ; for I have seen the tok( of his learning.” And they did all thinj as his majesty commanded.
HORDEDEFS TALE
The royal son Hordedef then stood for and spake. He said, " Hitherto hast th only heard tokens of those who have goi before, and of which no man knoweth the truth But I will show thy majesty a m^ of thine own days." And his majesty sal " Who is he, Hordedef? *’ And the roy son Hordedef answered, *‘It is a certa man named Dedi, who dwells at De
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HORDEDEF’S TALE 25
leferu. He is a man of one hundred and ^n years old ; and he eats five hundred )aves of bread, and a side of beef, and rinks one hundred draughts of beer, unto [lis day. He knows how to restore the ead that is smitten off ; he knows how to ause the lion to follow him trailing his alter on the ground ; he knows the iesigns of the dwelling of Tahuti. The aajesty of the king of Upper and Lower ilgypt, Khufu, the blessed, has long sought or the designs of the dwelling of Tahuti, hat he may make the like of them in his )yramid.*’
And his majesty said, " Thou, thyself, ^[ordedef, my son, bring him to me." Then vere the ships made ready for the king’s on Hordedef, and he went up the stream o Dedsneferu. And when the ships had noored at the haven, he landed, and sat lim in a litter of ebony, the poles of which ivere of cedar wood overlayed with gold. Now when he drew near to Dedi, they set
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down the litter. And he arose to gre Dedi, and found him lying on a palmstic couch at the door of his house ; one serva held his head and rubbed him, and anoth rubbed his feet.
And the king’s son Hordedef sai< ‘^ Thy state is that of one who lives 1 good old age; for old age is the end < our voyage, the time of embalming, tl time of burial. Lie, then, in the sun, ft of infirmities, without the babble of dotag« this is the salutation to worthy age. I cor from far to call thee, with a message frc my father Khufii, the blessed, for th shalt eat of the best which the king giv and of the food which those have who folh after him ; that he may bring thee in go tstate to thy fathers who are in the tomb
And Dedi replied to him, ’’ Peace to the^ Peace to thee ! Hordedef, son of the kir beloved of his father. May thy father Khu the blessed, praise thee, may he advar thee amongst the elders, may thy ka prev
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HORDEDEF’S TALE 27
jainst the enemy, may thy soul know the ght road to the gate of him who clothes le afflicted ; this is the salutation to the ing’s son." Then the king’s son, Hordedef, retched forth his hands to him, and raised m up, and went with him to the haven, ving unto him his arm. Then said Dedi, Let there be given me a boat, to bring me ly youths and my books.’* And they made ;ady for him two boats with their rowers, .nd Dedi went down the river in the barge I wjiich was the king’s son Hordedef Lnd when he had reached the palace, the ing’s son, Hordedef, entered in to give :count unto his majesty the king of Upper id Lower Egypt, Khufu, the blessed, ‘hen said the king’s son Hordedef, *‘0 ing, life, wealth, and health ! My lord, have brought Dedi." His majesty replied, Bring him to me speedily." And his lajesty went into the hall of columns of haraoh (life, wealth, and health), and )edi was led before him. And his majesty
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28 TALES OF THE MAGICIANS
said, " Wherefore is it, Dedi, that I have n yet seen thee ? " And Dedi answered, ** F who is called it is that comes ; the kit (life, wealth, and health) calls me, at behold I come." And his majesty sai " Is it true, that which men say, that the canst restore the head which is smitten oiF? And Dedi replied, *’ Truly, I know that, ’ king (life, wealth, and health), my lord And his majesty said, ‘Let one bring me prisoner who is in prison, that hispunishmi may be fulfilled.’ And Dedi said, *’ Let not be a man, O king, my lord ; behc we do not even thus to our cattle." An( duck was brought unto him, and its hi was cut ofF. And the duck was laid on west side of the hall, and its head on the e side of the hall. And Dedi spake his maj speech. And the duck fluttered along t ground, and its head came likewise ; a when it had come part to part the du stood and quacked. And they brou^ likewise a goose before him, and he (
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HORDEDEF’S TALE 31
tn so unto it. His majesty caused an to be brought, and its head cast on the
und. And Dedi spake his magic speech, d the ox stood upright behind him, and lowed him with his halter trailing on the und.
^nd King Khufu said, " And is it true at is said, that thou knowest the number the designs of the dwelling of Tahuti ? ’ id Dedi replied, " Pardon me, I know not iir number, O king (life, wealth, and ilth), but I know where they are.’ And
majesty said, " Where is that ? " And idi replied, ** There is a chest of whetstone a chamber named the plan-room, in Heli- oHs; they are in this chest." And Deii d further unto him, " O king (life, alth, and health), my lord, it is no It It is to bring them to thee." And his jesty said, ‘‘Who, then, is it that shall ing them to me ? " And Dedi answered
him, ‘‘It is the eldest of the three chil- en who are in the body of Rud-didet who
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32 TALES OF THE MAGICIANS
shall bring them to thee.’ And his maje said, " Would that it may be as thou saye And who is this Ruddidet?" And D replied, " She is the wife of a priest of lord of Sakhebu. And she_has concer these three sons by Ra, lord of Sakhebu, i the god has promised her that they si fulfil this noble office (of reigning) over this land, and that the eldest of them si be high priest in Heliopolis." And majesty’s heart became troubled for tl but Dedi spake unto him, " What is i that thou thinkest, O king (life, wea| health), my lord? Is it because of tV three children ? I tell thee thy son s reign, and thy son’s son, and then one them." His majesty said, ‘ And when s Rud-didet bear these ? ** And he repl " She shall bear them on the 25 th of month Tybi." And his majesty j *’ When the banks of the canal of Letof are cut, I will walk there that I may the temple of Ra, lord of Sakhebu." -
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HORDEDEF’S TALE 33
edi replied, " Then I will cause that there e four cubits of water by the banks of the inal of Letopolis." When his majesty ^turned to his palace, his majesty said, Let them place Dedi in the house ot the )yal son Hordedef, that he may dwell ith him, and let them give him a daily 3rtion of a thousand loaves, a hundred “aughts of beer, an ox, and a hundred inches of onions.” And they did every- ling as his majesty commanded. And one day it came to pass that Rud. det felt the pains of birth. And the ajesty of Ra, lord of Sakhebu, said unto is, to Nebhat^ to Meskhent, to Hakt, /£< < id to Khnumu, " Go ye, and deliver Rud- det of these three children that she shall lar, who are to fulfil this noble office over this land ; that they may build up your uples, furnish your altars with offerings, pply your tables of libation, and increase ►ur endowments." Then went these deities ; eir fashion they made as that of dancing- 4
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34 TALES OF THE MAGICIANS
girls, and Khnumu was with them as porter. They drew near unto the house Ra-user, and found him standing, with girdle fallen. And they played before h with their instruments of music. But said unto them, " My ladies, behold, here a woman who feels the pains of birtl They said to him, " Let us see her, for know how to help her." And he repli " Come, then." And they entered in straig way to Rud-didet, and they closed the di on her and on themselves. Then stood before her, and Nebhat stood beh her, and Hakt helped her. And Isis s *’ O child, by thy name of User-ref, do * do violence." And the child came v her hands, as a child of a cubit ; its b( were strong, the beauty of its limbs like gold, and its hair was like true 1 lazuli. They washed him, and prep him, and placed him on a carpet on brickwork. Then Meskhent approa him and said, “This is a king who
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HORDEDEF’S TALE 37
yn over all the land.” And Khnumu gave sngth to his limbs. Then Isis stood ore her, and Nebhat stood behind her, i Hakt helped her. And Isis said, “O Id, by thy name of Sah-ra, stay not in •.’’ Then the child came upon her hands, :hild of a cubit ; its bones were strong/ I beauty of its limbs was like gold, 1 its hair was like true lapis lazuli. They shed him, and prepared him, and layed 1 on a carpet on the brickwork. Then iskhent approached him and said, " This I king who shall reign over all the land.” d Khnumu gave strength to his limbs, en Isis stood before her, and Nebhat stood lind her, and Hakt helped her. And Isis i, " O child, by thy name of Kaku, lain not in darkness in her." And the Id came upon her hands, a child of a
it ; its bones were strong, the beauty of limbs was like gold, and its hair was i true lapis lazuli. And Meskhent ap- ►ached him and said, " This is a king who
,^’
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i
38 TALES OF THE MAGICIANS 1
shall reign over all the land/’ And Khnu gave strength to his limbs. And t washed him, and prepared him, and la him on a carpet on the brickwork.
And the deities went out, ha\ delivered Rud-didet of the three child And they said, ** Rejoice ! O Ra-user, behold three children are born unto th And he said unto them, " My ladies, what shall I give unto ye? Behold, j this bushel of barley here unto your poi that ye may take it as your reward to brew-house." And Khnumu loaded hir with the bushel of barley. And they away toward the place from which came. And Isis spake unto these godd< and said, " Wherefore have we come wit doing a marvel for these children, tha may tell it to their father who has sent i: Then made they the divine diadems of king (life, wealth, and health), and them in the bushel of barley. And caused the clouds to come with wind
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THE GODDESSES HIDING THE CROWN
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HORDEDEF’S TALE 41
I ; and they turned back again unto the ise. And they said, “Let us put this ley in a closed chamber, sealed up, until return northward, dancing.” And they :ed the barley in a close chamber, ^nd Rud-tlidet purified herself, with a ifi cation of fourteen day s. And she said ter handmaid, “Is the house made ready ? ‘* i she replied, ‘* All things are made ready, the brewing barley is not yet brought.” i Rud-didet said, " Wherefore is the wing barley not yet brought ? " And the ‘‘ant answered, **It would all of it long -e be ready if the barley had not been °n to the dancing-girls, and lay in the tnber under their seal." Rud didet said, fo down, and bring of it, and Ra-user ^1 give them in its stead when he shall IS." And the handmaid went, and opened chamber. And she heard talking and 5^ng, music and dancing, quavering, and things which are performed for a king in chamber. And she returned and told to
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42 TALES OF THE MAGICIANS
Rud-didet all that she had heard. And went through the chamber, but she foi not the place where the sound was. i she layed her temple to the sack, and fd that the sounds were in it. She placec in a chest, and put that in another loci and tied it fast with leather, and layed ii the store-room, where the things were, sealed it. And Ra-user came returning f the field ; and Rud-didet repeated unto these things ; and his heart was glad al all things ; and they sat down and ma joyful day.
And after these days it came to pass Rud-didet was wroth with her ser) and beat her with stripes. And the ser said unto those that were in the hi *’ Shall it be done thus unto me ? has borne three kings, and I will go tell this to his majesty King Kl the blessed." And she went, and f the eldest brother of her mother, whc binding his flax on the floor. And he s;
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THE HANDMAID LISTENING TO THE FESTIVITY
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HORDEDEFS TALE 45
r, " Whither goest thou, my little maid ? " nd she told him of all these things. And r brother said to her, " Wherefore comest ou thus to me ? Shall I agree to trea- ery ? " And he took a bunch of the flax
her, and laid on her a violent blow. And e servant went to fetch a handful of water, d a crocodile carried her away. Her uncle went therefore to tell of this Rud-didet; and he found Rud-didet ting, her head oh her knees, and her art beyond measure sad. And he said to r, " My lady, why makest thou thy heart us ? " And she answered, “It is because of is little wretch that was in the house ; ;hold she went out saying, * I will go and II it.’ ‘* And he bowed his head unto the ound, and said, ‘*My lady, she came and Id me of these things, and made her com- aint unto me ; and I laid on her a violent ow. And she went forth to draw water, id a crocodile carried her away.”
{T^he restofjhejiihds lost,)
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46 TALES OF THE MAGICIANS
REMARKS
The tales ot the magicians are only \ served in a single copy, and of that the bej ning is entirely lost. The papyrus was brou from Egypt by an English traveller, and purchased by the Berlin Museum from property of Lepsius, who had received from the owner, Miss Westcar : hence i known as the Westcar papyrus. It written probably in the^XIIth Dynasty, doubtless enibodied tales, which had I floating for generations before, about names of the early kings. It showi probably the kind of material that exi for the great recension of the pre-m< mental history, made in the time of Se^ Those ages of the first three dynasties as long before that recension as we are i it ; and this must always be remembere. considering the authority of the Egyj records.
This papyrus has been more thoroij
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THE ADVENTURES OF SANEHAT loi for fear of being seen by the guards, changed each day, who watch on the top of the fortress. I took my way by night, and at the hghting or the day I reached Peten, and turned me toward the valley of Kemur. Then thirst hasted me on ; I dried up, and «y throat narrowed, and I said, «’ This is the
0^^n -
THE RESCUE
^■ste of death." When I lifted up my heart id gathered strength, I heard a voice and ■e lowing of cattle. I saw men of the Sati, 3d one of them— a friend unto Egypt— •lew me. Behold he gave me water and ^led me milk, and I went with him to his pp ; they did me good, and one tribe jsed me on to another. I passed on
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jO|g
102 THE ADVENTURES OF SANEHAT
to Sun, and reached the land of Adim (Edom).
When I had dwelt there half a year Amu- an shi — who is the prince of the Upper Tenu — sent for me and said: “Dwell thou with me that thou mayest hear the speech of Egypt/* He said thus for that he knew of my excellence, and had heard tell of my worth, for men of Egypt who were there with him bore witness of me. Behold he said to me, ’ For what cause hast thou come hither? Has a matter come to pass in the palace? Has the king of the two lands, Sehetep- abra gone to heaven ? That which haj happened- about this is not known/ Bu I answered with concealment, and said " When I came from the land of thi Tamahu, and my desires were there change! J in me, if I fled away it was not by reason o remorse that I took the way of a fugitive ; / have not failed in my duty, my mouth hi not said any bitter words, I have not heat any evil counsel, my name has not come in’ ^
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REMARKS 47
most, perhaps more than any
In has devoted two volumes to
bg the whole in photographic
inscribed in hieroglyphs, tran-
le modern alphabet, translated
fcnslated freely, commented on
M word by word, and with a
^ossary of all words used in it.
stive publication is named " Der
ts Papyrus Westcar/* Moreover,
pas given a current translation in
Sites Populaires,” 2nd edit. pp.
theme of these tales is that they foW to King Khufu by his §ons ; [the beginning is lost, eight lines ’ added to explain this and introduce oject. The actual papyrus begins *■ the last few words of a previous concerning some other magician under earlier king. Then comes the tale of ^^’•a, next that of Bau-f-ra, and lastly • of Hor.dedef
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48 TALES OF THE MAGICIANS
It need hardly be said that these are quite fictitious. The king and successor Khafra are real, but the c sons cannot be identified ; and the
’ fusion of supposing three kings of Vth Dynasty to be triplets born earl;
,the IVth Dynasty, shows what very v;
.ideas ot their own history the Egypt had when these tales were formed, does not prevent our seeing that embodied some very important tradit and gives us an unequalled picture oi early civilisation.
In the earliest tale ot the three
seems at first sight merely a sketc
faithlessness and revenge. Faffe 10.
’ there is probably much moi:
it. To read it aright we must bed
mind the position of woman in ail
Egypt. If, in later ages, Islam has f
to the extreme of the man determiii?
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REMARKS 49
t own divorce at a word, in early
^nes almost the opposite system pre-
^iled. All property belonged to the
Sman ; all that a man could earn, or
lerit, was made over to his wife ; and
.^nilies always reckoned back further on
\ mother’s side than the father’s. As
H changes in historical times have been
the direction of men’s rights, it is
ry unlikely that this system of female
^^cdominance was invented or introduced,
nt rather that it descends from primitive
nes. In this tale we see, then, at the
ginning of our knowledge of the country,
e clashing of two different social systems.
he reciter is strong for men’s rights, he
‘ings destruction on the wife, and never
en gives her name, but always calls her
ferely " the wife of Uba-aner." But
hind all this there is probably the
‘mains of a very different system. The
rvant employed by the mistress seems
• see nothing outrageous in her proceed-
5
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56 Tales oi^ the Magicians
ings ; and even the steward, who i: the masters side, waits a day or before reporting matters. When we member the supremacy in property descent which women held in Egypt, then read this tale, it seems that belongs to the close of a social syi like that of the Nairs, in which the makes her selection — with variations i time to time. The incident of sendii present of clothing is curiously like tale about a certain English envoy, wl proprieties were sadly ruffled in the K country, when a lady sent him a gn shawl with an intimation of her choi The priestesses of Amen retained toi last this privilege of choice, as bd under divine, and not human protectios but it seems to have become unseemly i late times.
The hinging of this tale, and of that follow it, upon the use of i shows how thoroughly the belief in wi*
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REMARKS SI
^rers was ingrained in the Egyptians. w such a belief imph’es the presence of gicians, and - shows how familiar must ^e been the claim to such powers, and practising of the tricks of witchcraft,
prevalent in Africa in modern times, e efficacy of a model, such as this codile of wax, is an idea continually t with in Egypt. The system of tomb niture and decoration, of ka statues, of labtis or figures to work for the de- sed, and the models placed in founda- n deposits, all show how a model was )posed to have the efficacy of an actual lity. Even in the latest tale of all ritten in Ptolemaic times), Setnau makes model of a boat and men, to be sunk
the river to work for him. The re- iversion of the crocodile to wax, on ng taken up by the magician, reminds
of the serpent becoming again a rod len taken up by Aaron. The punishment of burning alive is very
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52 TALES OF THE MAGICIANS
rarely, if ever^ mentioned in EgjTp historj, though it occurs in mob Egyptian tales : and it looks as ii were brought in here rather as a c horror for the climax than as a proM incident. The place of the penalty] front of the harem, or the private poif of the palace, was evidently for the inii> dation of other ladies.
At the close of each tale, King Kiat to whom it is told, orders funenf^ offerings by the usual formula, to !* presented in honour of the king u0 whom the wonder took place. On tk tablets of the tombs in the early tifflft there is usually recorded the offering- or, rather, the pious desire that tW should be offered — thousands of loayes, il oxen, of gazelles, of cranes, &c., fori deceased person. Such expression cost rt more by the thousand than by the dozfl so thousands came to be the usual fl pression in all ordaining of offerings.
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REMARKS 53
We are so accustomed to think of tedium as something modern, that it seems strange to find in the oldest tales
- in the world how the first king of whom we know anything was bored by his pleasures. A reward for discover- ing a new pleasure is the very basis of the tale of Sneferu ; and the wise man’s remedy of a day in the country is still the best resource, though all that we know as human history has tried its experiments in enjoyment since then. The flavour of the ballet thrown in, by the introduction of the damsels of the house- hold clad in fishing nets, is not yet obsolete in modern amusements ; and even in this century Muhammed Ali had resource to the same way of killing time, as he was rowed about by his harem^ but on an artificial lake.
The ure of two large oars for steering explains, the detail of the story. The oars were one on each side of the stern, and
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54 TALES OF THE MAGICIANS
were each managed by a steerer. From tale we see that the steerer led the son the rowers, and if the leader ceased, all side of the boat ceased also. The posil of the lost jewel upon the hair shows i it was in a fillet set with inlaying, like i seen on early figures, such as Nefert Medum, who wears a fillet of rosettes retain the hair ; and the position of steering oar attached to a post, with ti handle rising high in the air, explains how could strike the fillet and displace the jewd
The last tale is really double, a tale witt
a tale. It begins with the wonders done^li;
_ ^ Dedi, and then goes on with tb Page 22. .
history of the children about whos
he prophesied to Khufu.
The village of Dedi was probably ne^r
Medum, as in the temple of Sneferu t
Medum an offering was found presented k]
a worshipper to the gods of Ded-snefem
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REMARKS 55
snce the background which is here given )r the scene of Hordedef leading old )edi. The translation of “the designs of tie dwelling of Tahuti " is not certain ; but lie passage seems to refer to some archi- ectural plan which was desired for the pyramid.
The story ot Rud-didet is remarkable listorically. She is said to be wife of the Driest of Ra, her children are sons of Ra, ind they are the first three kings of the Vth dynasty, and supplanted the line of [Chufu. This points to the Vth Dynasty [laving been a priestly usurpation ; and on looking at its history we see two confirma- tions of this. The title " Son of Ra " is so common in most ages in Egypt that it is taken for granted, and is applied in lists to any second cartouche ; but it is not found until well into the Vth Dynasty ; the earlier kings were not descendants of Ra, and it is only on arriving at this dynasty, which claimed descent from Ra, through the wife
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56 TALES OF THE MAGICIANS
of the priest of Ra, that we find the dd of each king to be a " son of Ra.” Anoa confirmation of this priestly descent isi abundance of priesthoods established for tl kings of the Vth Dynasty ; a care whi agrees with their having a priestly origi while in the tale it is particularly said t they would build up the temples, furni the altars with offerings, supply the tabia of libations, and increase the religious en* dowments.
The names of the three children are i play upon the names of the first three kings of the Vth Dynasty. User-kaf is made inti User-ref ; Sahu-ra is written Sah-ra ; and Kaka is Kaku ; thus making allusions to their births. The comparison of the hair to true lapis lazuli seems very strange ; but there is often a confusion between black and blue in uneducated races, and azrd means either dark blue or green, or black, at present in Arabic. Lapis lazuli is brought in to the name of the queen of Ramessu
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REMARKS 57
., who was called “gold and lazuli,” ‘. If-khesdeb ; recalling the comparison here personal beauty to these precious materials. [t is noticeable here that in a tale of the b Dynasty, certainly written as early as Xllth Dynasty, we find professional icers commonly recognised, and gomg on vels through the country, with a^rter. From this tale we also learn that Egyptian ►men underwent a purification of fourteen ys, during which they kept apart and did t attend to any household matters. The stress of the house here inquires if the eparations are made for the feast on her turn to household aflFairs ; and hears then
w the beer cannot be made for lack of e barley.
The securing of the sack is just in accord ith the remains of this early period ; the je of boxes, of thongs of leather for tying id of clay sealings for securing property, ere all familiar matters in the Xllth dynasty, as we learn from Kahun.
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58 TALES OF THE MAGICIANS
The present close of the tale is evidently only a stage in it, when the treacherous maid meets with the common doom of the wicked in Egyptian romance. How it was continued is a matter of speculation, but Khufu ought certainly to reappear and to order great rewards for Dedi, who up to this has only had maintenance on his requi- site scale provided for him. Yet it is im- perative that the children shall be saved from his wrath, as they are the kings of the Vth Dynasty. There may be a long^ episode lost of their flight and adventures.
One reference to a date needs notice. The 25 th of the month Tybi is said to be the predicted birthday of the children; and Khufu refers to going to Sakhebu about that time apparently, when the banks of the canal are cut and the land was drying after the inundation, whereon Dedi threatens that the water shall still be deep there. This points to 25th Tybi being about the close of the inundation. This would be about
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REMARKS 59
the case both in the beginning of the IVth Dynasty, and also in the Xllth Dynasty, when the papyrus was perhaps written : hence there is nothing conclusive to be drawn from this allusion so far. But when we compare this tale with those following, we see good ground for its belonging to a time before the Xllth Dynasty The following tale of the peasant and the workman evidently belongs to the IXth or Xth Dynasties, when Herakleopolis was the capital, and Sanehat is certainly of the Xllth Dynasty. Yet in those we see character and incident made the basis of interest, in place of the childish profusion of marvels of the Tales of the Magicians. It seems impossible not to sup- pose that they belong to very different ages and canons of taste ; and hence we cannot refer the crudities ot the Khufu tales to the time of the far more elaborate and polished recital of the adventures of Sanehat in the Xllth Dynasty. Being thus obliged to suppose an earlier date for these tales, the
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6o TALES OF THE MAGICIANS
allusion to the month Tybi thrp-ws ui to a very early period — the IVth D — for their original outlines. Doubt le were modified by reciters, and probablj shape in the Vth or Vlth Dynasties; yet we must regard them as belois practically to the age to which they li
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IN THE SEKHET HEMAT
IXth dynasty THE PEASANT AND THE WORKMAN
THERE dwelt in the Sekhet Hemat— or salt coun try — a peasant called the Sekhti, with his wife and children, his asses and his dogs; and he trafficked in all good things of the Sekhet Hemat to Henenseten. Behold now he went] with rushes, natron, and salt, with wood and pods, with stones and seeds, and all good products of the Sekhet Hemat. And this Sekhti journeyed to the south unto Henenseten ; and when he came to the lands of the house of Fefa, north of
y
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L^’
62
SEKHTI AND HEMTI
Denat, he found a man there standing on the bank, a man called Hemti — the workman- son of a man called Asri, who was a serf ot the High Steward Meruitensa. Now this Hemti, when he saw the asses of Sekbfl that were pleasing in his eyes, “Oh some good god would grant me to stc awaj the goods of Sekhti from him ! "
Now the Hemti’s house was by t he dy of the tow-path, which was straitened, andl not wide, as much as the width of a waisjl cloth : on the one side of it was the water, 1 and on the other side of it grew his corn. Hemti said then to his servant, " Hasten! bring me a shawl from the house,” and it was brought instantly. Then spread he out this shawl on the face of the dyke, and it lay with its fastening on the water and its fringe on the corn.
Now Sekhti approached along the path used by all men. Said Hemti, ‘^Have a care, Sekhti ! you are not going to trample on my clothes ! " Said Sekhti, " I will do
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THE TRESPASS
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V
OF THE
iJ ^‘J I V E R S 1 T Y .
or
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PEASANT AND THE WORKMAN 65
as you like, I will pass carefully." Then went he up on the higher side. But Hemti said, " Go you over my corn, instead of the path ?’* Said Sekhti, " I am going carefully; this high field of corn is not my choice, but you have stopped your path with your clothes, and will you then not let us pass by the side of the path ? ‘* And one of the asses filled its mouth with a cluster of corn. Said Hemti, " Look you, I shall take away your ass, Sekhti, for eating my corn ; behold it will have to pay according to the amount of the injury/’ Said Sekhti, " I am going carefully ; the one way is stopped, therefore took I my ass by the enclosed ground, and do you seize it for filling its mouth with a cluster of corn ? Moreover, I know unto whom this domain “belongs, even unto the Lord Steward Meruitensa. He it is who smites every robber in this whole land ; and shall I then be robbed in his domain ? "
Said Hemti, " This is the proverb which men speak : * A poor man’s name is only his 6
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66 SEKHTI AND HEMTI
own matter.’ I am he of whom you sp even the Lord Steward of whom you think.” Thereon he took to him branches of green tamarisk and scourged all his limbs, took h^^ asses, and drave them into the pasture. Ati, Sekhti wept very greatly, by reason of the pain of what he had suiFered. Said Hemti “Lift not up your voice, Sekhti, or you shall go to the Demon of Silence.’ Sekhti answered, " You beat me, you steal my goods, and now would take away even my voice, O demon of silence ! If you will restore my goods, then will I cease to ct)’ out at your violence.”
Sekhti stayed the whole day petitioning Hemti, but he would not give ear unto him. And Sekhti went his way to Khenensuten to complain to the Lord Steward Meruitensa. He found him coming out from the door of his house to embark on his boat, that he might go to the judgment hall. Sekhti said, " Ho ! turn, that I may please thy heart with this discourse, Now at this time let
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PEASANT AND THE WORKMAN 67
one of thy followers whom thou wiJt, come
to me that I may send him to I hee concerning it/^ The Lord Steward Meruitensa made his L^ I follower, whom he
■L| k choscj go straight unto l^^yji him, and Sekhti sent ■ ‘" him back with an ac-
count of aJJ these mat- ters. Then the Lord S t e w ard
^’^S^^
Meruitensa Hemti unto
who sat with
they said unto him, ’’ By
your leave : As to this
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68 SEKHTI AND HEMTI
Sekhti of yours, let him bring a witness.
Behold thou it is our custom with our
Sekhtis ; witnesses come with them ; behold,
that is our custom. Then it will be fitting
to beat this Hemti for a trifle of natron and
a trifle of salt ; if he is commanded to pay
for it, he will pay for it." But the High
Steward Meruitensa held his peace; for he
would not reply unto these nobles, but
would reply unto the Sekhti.
Now Sekhti came to appeal to the Lord
Steward Meruitensa, and said, " O my Lord
Steward, greatest of the great, guide of the
needy :
When thou embarkest on the lake of truth, —
Mayest thou sail upon it with a fair wind ;
May thy mainsail not fly loose.
May there not be lamentation in thy cabin ;
May not misfortune come after thee.
May not thy mainstays be" snapped ;
Mayest thou not run aground.
May not the wave seize thee ;
Mayest thou not taste the impurities of the river ;
Mayest thou not see the face of fear.
May the fish come to thee without escape ; Mayest thou reach unto plump waterfowl.
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PEASANT AND THE WORKMAN 69
For thou art the orphan’s father, the widow’s husband. The desolate woman^s brother, the garment of the motherless.
Let me celebrate thy name in this land for every
virtue. A guide without greediness of heart ; A great one without any meanness.
Destroying deceit, encouraging justice; Coming to the cry, and allowing utterance.
Let me speak, do thou hear and do justice ; O praised ! whom the praised ones praise.
Abolish oppression, behold me, I am overladen. Reckon with me, behold me defrauded."
Now the Sekhti made this speech in the time of the majesty of the King Neb-ka-n-ra, blessed. The Lord Steward Meruitensa went away straight to the king and said, *’ My lord, I have found one of these Sekhti, excellent of speech, in very truth ; stolen are his goods, and he has come to complain to me of the matter."
His majesty said, " As thou wishest that I may see health ! lengthen out his com- plaint, without replying to any of his
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70 SEKHTI AND HEMTI
speeches. He who desireth him to continoe speaking should be silent ; behold, bring us his words in writing, that we may listen to them. But provide for his wife and his children, and let the Sekhti himself also have a living. Thou must cause one to give him his portion without letting him know that thou art he who is giving it to him."
There were given to him four loaves and two draughts of beer each day ; which the Lord Steward Meruitensa provided for him, giving it to a friend of his, who furnished it unto him. Then the Lord Steward Merui- tensa sent the governor of the Sekhet Hemat to make provision for the wife of the Sekhti, three rations of corn each day.
Then came the Sekhti a second time, and even a third time, unto the Lord Steward Meruitensa ; but he told two of his followers to go unto the Sekhti, and seize on him, and beat him with staves. But he came again unto him, even unto six times, and said —
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PEASANT AND THE WORKMAN 73
" My Lord Steward —
Destroying deceit, and encouraging justice ;
Raising up every good thing, and crushing every evil >
As plenty comes removing famine.
As clothing covers nakedness,
As clear sky after storm warms the shivering ;
As fire cooks that which is raw,
As water quenches the thirst ;
Look with thy face upon my lot; do not covet, but
content me without fail ]| do the right and do not
evil."
But yet Meruitensa would not hearken unto his complaint ; and the Sekhti came yet, and yet again, even unto the ninth time. Then the Lord Steward told two of his followers to go unto the Sekhti ; and the Sekhti feared that he should be beaten as at the third request. But the Lord Steward Meruitensa then said unto him, " Fear not, Sekhti, for what thou has done. The Sekhti has made many speeches, delightful to the heart of his majesty and I take an oath — as I eat bread, and as I drink water — that thou shait be remembered to eternity." Said the Lord Steward, " Moreover, thou shalt be satis-
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74 SEKHTI AND HEMTI
fied when thou shalt hear of thy complaints." He caused to be written on a clean roll ot papyrus each petition to the end, and the Lord Steward Meruitensa sent it to the majesty of the King Neb-ka-n-ra, blessed, and it was good to him more than anything that is in the whole land : but his majesty said to Meruitensa, ** Judge it thyself ; I do not desire it."
The Lord Steward Meruitensa made two of his followers to go to the Sekhet Hemat, and bring a list of the household of the Sekhti ; and its amount was six persons, beside his oxen and his goats, his wheat and his barley, his asses and his dogs ; and moreover he gave all that which belonged unto the Hemti to the Sekhti, even all his property and his offices, and the Sekhti was beloved of the king more than all his over- seers, and ate of all the good things of the king, with all his household.
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I
REMARKS 75
REMARKS
Of the tale of the peasant and the work- man thrg e cop ieSy more or less imperfect, remain to us. At Berlin are two papyri, Nos. 2 and 4, containing parts of the tale, published in fascimile in the ** Denkmaler " of Lepsius vi. 108-110 and 113; while portions of another copy exist in the Butler papyrus; and lately fragments of the same have been collated in the collection of Lord Amherst of Hackney. These last have been published in the Proceedings of the Society of Biblical Archaeology, xiv. 558. The number of copies seem to show that this was a popular tale in early times ; it certainly is of a more advanced type than the earlier tales of magic, though it belongs to a simpler style than the tales which follow. It has been translated partially by Chabas and Goodwin, and also by Maspero, but most completely by Griffith in the Proceedings of the Society of Biblical Archaeology, referred to above.
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76 SEKHTI AND HEMTI
The beginning of the tale is lost in all the copies, and an introductory sentence is here •added in brackets, to explain the position of affairs at the opening of the fragment. The". essence of the tale is the difference in sociaJ position between the Sekhti, or peasant, and the Hemti, or workman — th^ fellah and the’ client of the noble ; and the impossibility of getting justice against a client, unless by some extraordinary means of attracting his patron’s attention, is the basis of the action. There is not a single point of incident here which might not be true in modern times ; every turn of it seems to live, as one reads it in view of country life in Egypt.
The region of the tale is Henenseten, or Herakleopolis, now Ahnas, a little south of the Fayum. This was the seat of the IXih > and Xth Dynasties, apparently ejected from | Memphis by a foreign invasion of the Delta ; I and here it is that the High Steward lives ’ and goes to speak to the king. The district . of the Sekhti is indicated by his travelling I
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soutii to Henenseten, and going with asses and not by boat. Hence we are led to look for the Sekhet Hemat, or salt country, in the • borders of the Fayum lake, whence the journey would be southward, and across the desert. This lake was not regulated artifici- ally until the Xllth Dynasty ; and hence at the period of this tale it was a large sheet of water, fluctuating with each rise and fall of the Nile, and bordered by lagoons where rushes would flourish, and where salt and natron would accumulate during the dry season of each year. At the present time the lake of the Fayum is brackish, and the cliffs which border it contain so much salt that rain pools which collect on them are not drinkable. The paths and roads of Egypt are not protected by law as in Western countries. Each person encroaches on a path or diverts it as may suit his purpose, only checked by the liberties taken by passers-by in trespassing if a path be insufficient. Hence, it is very usual to see a house built over half of a path.
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and driving the traffic into the field or almost over the river bank. In this case the Hemti had taken in as much of the path as he could, and left it but a narrow strip along the top of the canal bank. The frequent use of the public way for drying clothes, or spreading out property, gave the idea of choking the way altogether, and leaving no choice but trespassing on the crops. No sooner does a donkey pause, or even pass, by a field of corn than he snatches a mouthful, and in a delay or altercation such as this the beast is sure to take the advantage. Donkeys carry- ing loads by cornfields are usually muzzled with rope nets, to prevent their feeding ; and even sheep and goats are also fended in the same way.
The proverb, ’ A poor man’s name is only his own matter,’ refers to the independent fellah having no patron or protector who will take up and defend his name from accu- sations, as the interests of clients and serfs would be protected. This being the case,
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:iti therefore seizes on the property, and ^s the asses into his own pasture field. he scene of Meruitensa laying the case re the nobles who sat with him is inter- ig as showing that even simple cases were decided by one judge, but referred to a icil. Similarly, Una lays stress on the ate trial of the queen being confided to
and only one other judge. Apparently, rring cases to a bench of judges was the ms of preventing corruption. The speeches of the Sekhti were given at
length in the papyrus, but owing to iries we cannot now entirely recover m ; they are all in much the same tin, only the first and last are translated e, and the others are passed over. The , le of these speeches was evidently looked as eloquent in those days, and this papy- i really seems to show the time when long- iwn comparisons and flowery wishes were fashion. It is far diflferent from later com- sitions, as it is also from the earlier simple
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narration of crude marvels in the tales of th
t
magicians. '
The close of the tale is defective, but froa the remains it appears to have ended bytli^ gift of the Hemti’s property to the (^ pressed Sekhti and the triumph of the injuid peasant.
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THE SHIPWRECKED SAILOR 87
d the width of it 40 cubits. It had 1 50 lors of the best of Egypt, who had seen aven and earth, and the hearts of whom jre stronger than lions. They said that e wind would not be contrary, or that ere would be none. Each of them ex- eded his companion in the prudence of his tart and the strength of his arm, and I was
t beneath any of them. A storm came upon 5 while we were on the sea. Hardly could e reach to the shore when the wind waxed yet reater, and the waves rose even eight cubits. lS for me, I seized a piece of wood, while lose who were in the boat perished without ne being left with me for three days. Be- old me now before thee, for I was brought D this isle by a wave of the sea.’
" Then said he to me, * Fear not, fear not, Lttle one, and make not thy face sad. If hou hast come to me, it is God who has let ^ h^e live. For it is He who has brought hee to this isle of the blest, where nothing is acking, and which is filled with all good
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after another, until thou shalt be four months in this isle. Then a ship shall come from thy land with sailors, and thou shalt leave with them and go to thy country, and thou shalt die in thy town,
‘*^ Con- verse is pleasing, brethren and children
and he who tastes of it passes over his misery.
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I will therefore tell thee of that which is in this isle. I am here with my brethren and my children around me ; we are seventy-five serpents, children, and kindred ; without naming a young girl who was brought unto me by chance, and on whom the fire of heaven fell, and burnt her to ashes.
" * As for thee if thou art strong, and if thy heart waits patiently, thou shalt press thy infants to thy bosom and embrace thy wife. Thou shalt return to thy house which is full of all good things, thou shalt see thy land, where thou shalt dwell in the midst of thy kindred.’
“Then I bowed, in my obeisance, and I touched the ground before him. ’ Behold now that which I have told thee before. I shall tell of thy presence unto Pharaoh, I shall make him to know of thy greatness, and I will bring to thee of the sacred oils and perfumes, and of incense of the temples with which all gods are honoured. I shall tell, moreover, of that which I do now see
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(thanks to him), and there shall be rendered to thee praises before the fulness of all the land. I shall slay asses for thee in sacrifice, I shall pluck for thee the birds, and f shall bring for thee ships full of all kinds of the treasures of Egypt, as is comely to do unto a god, a friend of men in a far country, of which men know not/
" Then he smiled at my speech, because of that which was in his heart, for he said to me, ’ Thou art not rich in perfumes, for all that thou hast is but common incense. As for me I am prince of the land of Punt, and I have perfumes. Only the oil which thou sayedst thou wouldest bring is not common in this isle. But, when thou shalt depart from this place, thou shalt never more see this isle ; it shall be changed into waves.’
" And, behold, when the ship drew near, according to all that he had told me before, 1 got me up into an high tree, to strive to see those who were within it. Then I came and told to him this matter ; but it was already
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known unto him before. Then he said to me. * Farewell, farewell, go to thy house, little one, see again thy children, and let thy name be good in thy town ; these are my wishes for thee.’
THE FAREWELL
**Then I bowed myself before him, and held my arms low before him, and he, he gave me gifts of precious perfumes, of cassia, of sweet woods, of kohl, of cypress, an
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abundance of incense, of ivory tusks, of baboons, of apes, and all kind of precious things. I embarked all in the ship which was come, and bowing myself, I prayed God for him.
" Then he said to me, * Behold thou shalt come to thy country in two months, thou shalt press to thy bosom thy children, and thou shalt rest in thy tomb.’ After this I went down to the shore unto the ship, and I called to the sailors who were there. Then on the shore I rendered adoration to the master of this isle and to those who dwelt therein.
" When we shall come, in our return, to the house of Pharaoh, in the second months according to all that the serpent has said, we shall approach unto the palace. And I shall go in before Pharaoh, I shall bring the gifts which I have brought from this isle into the country. Then he shall thank me before the fulness of all the land. Grant then unto me a follower, and lead me to the courtiers of
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the king. Cast thy eye upon me, after that I am come to land again, after that I have both seen and proved this. Hear my prayer, for it is good to listen to people. It was said unto me, ’ Become a wise man, and thou shalt come to honour,* and behold I have become such.”
This is finished from its beginning unto its “^ * ’ end, even as it was found in a writing. It jju written by the scribe of cunning fingers’. ; Ameni-amen-aa ; may he live in life, wealtfi, and health! v* “^
REMARKS
This tale is only known in one ’ copy, preserved in the Hermitage collection at St. Petersburg. The papyrus has not yet been published, either in facsimile or tran- scription. But two translations of it have appeared by M. GolenischefF : from the earlier a modified translation is given by Maspero in the *’ Contes Populaires,” 2nd edit., pp. 133-146, and the later trans- lation is in M. GolenischefF’s excellent
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" Inventaire de la collection Egyptienne (Ermitage Imperial),” p. 177-182.
The tale is that of a returned sailor, speaking to his superior and telling his adventures, to induce him to send him on with an introduction to the king. At first his master professes to disbelieve him, and then the sailor protests that this happened to himself, and gives his narrative. The idea of an enchanted island, which has risen from the waves and will sink again, is here found to be one of the oldest plots for a tale of marvels. But the construction is far ^ more advanced than that of the tales of the magicians. The family of serpents and the manner of the great serpent is well con- ceived, and there are many fine touches of literary quality : such as noise as of thunder, the trees shaking and the earth being moved at the appearance of the great serpent — ^the speeches of the serpent and his threat — ^the sailors who had seen heaven and earth — the contempt of the serpent for his offerings,
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" As for me, I am prince of the land of Punt, and I have perfumes " — ^and the scene of departure. All of these points show a firm hand and practised taste, although there is still a style of simplicity clinging to it which agrees well to its date in the Xllth Dynasty.
The great serpent is not of a type usual in Egyptian designs. The human-headed uraeus is seldom bearded ; and the best example of such a monster is on an Ethiopian temple, where a great uraeus has human arms and a lion’s head. The colours again repeat the favourite combina- tion expressive of splendour — gold and lazuli. Though lazuli is very rare in early times, yet it certainly was known in the Xllth Dynasty, as shown by the forms of some beads of lazuli.
The slaughter of asses in sacrifice is a very peculiar offering, and no sign of this is found in any representations or groups of offerings.
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The colophon of the copyist at the end shows by the style of the name that it belongs to the earlier part of the Xllth Dynasty, and if so, the composition might be referred to the open ing of for eign trade under Sanlchkara or Amenemhat I.
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THE ADVENTURES OF SANEHAT
C-
THE hereditary prince, royal seal-bearer, confidential friend, judge, keeper of • the gate of the foreigners, true and beloved royal acquaintance, the royal follower Sanehat says : —
I attended my lord as a follower of the king, of the house of the hereditary princess, the greatly favoured, the royal wife, Ankhet- Usertesen, who shares the dwelling ot the royal son Amenemhat in Kanefer.
In the thirtieth year, the month Paophi, the seventh day the god entered his horizon, the king Sehotepabra flew up to heaven and joined the sun’s disc, the follower of the god
8 97
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met his maker. The palace was silenced, and in mourning, the great gates were closed, the courtiers crouching on the ground, the people in hushed mourning.
His majesty had sent a great army with the nobles to the land of the Temehu (Lybia), his son and heir, the good god king Usertesen as their leader. Now he was returning, and had brought away living captives and all kinds of cattle without end. The councillors of the palace had sent to the West to let the king know the matter that had come to pass in the inner hall. The messenger was to meet him on the road, and reach him at the time of evening : the matter was urgent. “A hawk had soared with his followers.” Thus said he, not to let the army know of it. Even if the royal sons who commanded in that army send a message, he was not to speak to a single one of them. But I was standing near, and heard his voice while he was speaking. I fled far away, my heart beating, my arms
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failing, trembling had fallen on all my limbs. I turned about in running to seek a place to hide me, and I threw myself between two bushes, to wait while they should pass by.
T^it?**^ €l|(j.
THE FLIGHT
Then I turned me toward the south, not from wishing to come into this palace — for I knew not if war was declared — nor even thinking a wish to live after this sovereign.
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I turned my back to the sycamore, I reached Shi-Seneferu, and rested on the open field. In the morning I went on and overtook a man, who passed by the edge of the road. He asked of me mercy, for he feared me. By the evening I drew near to Kher-ahau (? old Cairo), and I crossed the river on a
THE CROSSING
raft without a rudder. Carried over by the west wind, I passed over to the east to the quarries of Aku and the land of the goddess Herit, mistress of the red mountdn (Gebel Ahmar). Then I fled on foot, north- ward, and reached the walls of the prince, built to repel the Sati. I crouched in a bush
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^ the mouth of a magistrate. I know not by what I have been led into tWs land." And Amu-an-shi said, " This is by the will of the god (king of Egypt), for what is a land like if it know not that excellent god, of whom the dread is upon the lands of strangers, as they dread Sekhet in a year of pestilence/’ I spake to him, and replied, " Forgive me, his son now enters the palace, and has re- ceived the heritage of his father. He is a god who has none like him, and there is none before him. He is a master of wisdom, prudent in his designs, excellent in his decrees, with good-will to him who goes or who comes ; he subdued the land of strangers ^ while his father yet lived in his palace, and jj he rendered account of that which his father ^j^ destined him to perform. He is a brave ^ man, who verily strikes with his sword ; a j^ valiant one, who has not his equal ; he ^ springs upon the barbarians, and throws ^ himself on the spoilers ; he breaks the horns ^ and weakens the hands, and those whom he
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smites cannot raise the buckler. He is fear- less, and dashes the heads, and none can stand before him. He is swift of foot, to destroy him who flies ; and none who flees from him reaches his home. His heart is strong in his time ; he is a lion who strikes with the claw, and never has he turned his back. His heart is closed to pity ; and when he sees multitudes, he leaves none to live behind him. He is a valiant one who springs in front when he sees resistance ; he is a warrior who rejoices when he flies on the barbarians. He seizes the buckler, he rushes forward, he never needs to strike again, he slays and none can turn his lance ; and when he takes the bow the barbarians flee from his arms like dogs ; for the great goddess has given to him to strike those who know her not ; and if he reaches forth he spares none, and leaves nought behind. He is a friend of great sweetness, who knows how to gain love ; his land loves him more than itself, and rejoices in him more than in its own
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god ; men and women run to his call. A king, he has ruled from his birth ; he, from his birth, has increased births, a sole being, a divine essence, by whom this land rejoices to be governed. He enlarges the borders of the South ; but he covets not the lands of the North : he does not smite the Sati, nor crush the Nemau-shau If he descends here, let him know thy name, by the homage which thou wilt pay to his majesty. For he refuses not to bless the land which obeys him."
And he replied to me, " Egypt is j indeed happy and well settled ; behold thou art far from it, but whilst thou art with me I will do good unto thee." And he placed me before his children, he mar- ried his eldest daughter to me, and gave me the choice of all his land, even among the best of that which he had on the border t of the next land. It is a goodly land, laa I is its name. There are figs and grapes ; there is wine commoner than water; abun-
1
OF THE
UNIVERSITY^ o,:„…, Google
io6 THE ADVENTURES OF SANEHAi
dant is the honey, many are its olives ; and all fruits are upon its trees ; there is barley and wheat, and cattle of kinds without end. 1 his was truly a great thing that he granted me, when the prince came to invest me, and
ii-iit?
SANEHAT MEETING THE TENU
establish me as prince of a tribe in the best of his land. I had my continual portion of bread and of wine each day, of cooked meat, of roasted fowl, as well as the wild game which I took, or which was brought to me,
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btrsides what my dogs captured. They made
me much butter, and prepared milk of all
kinds. I passed many years, the children
that I had became great, each ruling his tribe.
When a messenger went or came to the
palace, he turned aside from the way to come
to me ; for I helped every man. I gave
water to the thirsty, I set on his way him
who went astray, and I rescued the robbed.
The Sati who went far, to strike and turn
back the princes of other lands, I ordained
their goings ; for the Prince of the Tenu for
many years appointed me to be general of his
soldiers. In every land which I attacked 1
played the champion, I took the cattle, I led
away the vassals, I carried off the slaves, I
slew the people, by my sword, my bow, my
marches and my good devices. I was
excellent to the heart of my prince ; he
loved me when he knew my power, and set
me over his children when he saw the
strength of my arms.
A champion of the Tenu came to defy
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me in my tent : a bold man without equal, for he had vanquished the whole country. He said, " Let Sanehat fight with me ; " for he desired to overthrow me, he thought to take my cattle for his tribe. The prince councilled with me. I said, *’ I know him not. I certainly am not of his degree, I hold me far from his place. Have I ever opened his door, or leaped over his fence.? It is some envious jealousy from seeing me ; does he think that I am like some steer among the cows, whom the bull overthrows.? If this is a wretch who thinks to enrich him- self at my cost, not a Bedawi and a Beda^ fit for fight, then let us put the matter to judgment. Verily a true bull loves battle, but a vain-glorious bull turns his back for fear of contest ; if he has a heart for combat, let him speak what he pleases. Will God forget what He has ordained, and how shall that be known ? " I lay down ; and when I had rested I strung my bow, I made ready my arrows, I loosened my poignard, I
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furbished my arms. At dawn the land of the Tenu came together ; it had gathered its tribes and called all the neighbouring people, it spake of nothing but the fight. Each heart burnt for me, men and women crying out; for each heart was troubled for
THE COMBAT
me, and they said, ** Is there another strong one who would fight with him ? Behold the adversary has a buckler, a battle axe, and an armful of javelins." Then I drew him to the attack ; I turned aside his arrows, and they struck the ground in vain. One drew
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near to the other, and he fell on me, and then I shot him. My arrow fastened in his neck, he cried out, and fell on his face : I drove his lance into him, and raised my shout of victory on his back. Whilst all the men of the land rejoiced, I, and his vassals whom he had oppressed, gave thanks unto Mentu. This prince, Amu-an-shi, embraced me. Then I carried off his goods and took his cattle, that which he had wished to do to me, I did even so unto him ; I seized that which was in his tent, I spoiled his dwelling. As time went on I increased the richness of my treasures and the number of my cattle.
Petition to the king of Egypt.
" Now behold what the god has done for me who trusted in him. Having once fled away, yet now there is a witness of me in the palace. Once having fled away, as a
fugitive, now all in the palace give unto
me a good name. After that I had been
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dying of hunger, now I give bread to those around. I had left my land naked, and now I am clothed in fine linen. After having been a wanderer without ft)llowers, now I possess many serfs. My house is fine, my land wide, my memory is established in the temple of all the gods. And let this flight obtain thy forgiveness ; that I may be appointed in the palace ; that I may see the place where my heart dwells. How great a thing is it that my body should be embalmed in the land where I was born ! To return there is happiness. I have made oflTering to God to grant me this thing. His heart suflTers who has run away unto a strange land. Let him hear the prayer of him who is afar off, that he may revisit the place of his birth, and the place ft*om which he removed.
" May the king of Egypt be gracious to me that I may live of his favour. And I render my homage to the mistress of the land, who is in his palace ; may I hear the news of her
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children. Thus will my limbs grow young again. Now old age comes, feebleness seizes me, my eyes are heavy, my arms are feeble, my legs will not move, my heart is slow. Death draws nigh to me, soon shall they lead me to the city of eternity. Let me follow the mistress of all (the queen, his former mistress) ; lo ! let her tell me the excellencies of her children; may she bring eternity to me."
Then the majesty of King Kheper-ka-ra, the blessed, spake upon this my desire that I had made to him. His majesty sent unto me with presents from the king, that he might enlarge the heart of his servant, like unto the province of any strange land ; and the royal sons who are in the palace addressed themselves unto me.
Copy of the decree which was brought — to me who speak to you — to lead me back into Egypt. “The Horus, life of births, lord of the
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crowns, life of births, king of Upper and Lower Egypt, Kheper-ka-ra, son of the Sun, Amen-em-hat, ever living unto eternity. Order for the follower Sanehat. Behold this order of the king is sent to thee to instruct thee of his will.
EGYPTIAN MESSENGERS ARRIVING
Now, although thou hast gone through strange lands from Adim to Tenu, and passed from one country to another at the wish of thy heart— behold, what hast thou done, or what has been done against thee, that is amiss ? Moreover, thou reviledst not ; 9
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but if thy word was denied, thou didst not speak again in the assembly of the nol)les, even if thou wast desired. Now, therefore, that thou hast thought on this rhatter which has come to thy mind, let thy heart not change again ; for this thy Heaven (queen), who is in the palace is fixed, she is flourish- ing, she is enjoying the best in the kingdom of the land, and her children are in the chambers of the palace.
" Leave all the riches that thou hast, and that are with thee, altogether. When thou shalt come into Egypt behold the palace, and when thou shalt enter the palace, bow thy face to the ground before the Great House ; thou shalt be chief among the companions. And day by day behold thou growest old ; thy vigour is lost, and thou thinkest on the day of burial. Thou shalt see thyself come to the blessed state, they shall give thee the bandages from the hand of Tait, the night of applying the oil of embalming. They shall follow thy funeral,)
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and visit the tomb on the day of burial, which shall be in a gilded case, the head painted with blue, a canopy of cypress wood above thee, and oxen shall draw thee, the singers going before thee, and they shall dance the funeral dance. The weepers crouching at the door of thy tomb shall cry aloud the prayers for offerings : they shall slay victims for thee at the door of thy pit ; and thy pyramid shall be carved in white stone, in the company of the royal children. Thus thou shalt not die in a strange land, nor be buried by the Amu ; thou shalt not be laid in a sheep-skin when thou art buried ; all people shall beat the earth, and lament on thy body when thou goest to the tomb.”
When this order came to me, I was in the midst of my tribe. When it was read unto me, I threw me on the dust, I threw dust in my hair ; I went around my tent
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rejoicing and saying, **How may it be that such a thing is done to the servant, who with a rebellious heart has fled to strange lands ? Now with an excellent deliverance, and mercy delivering me from death, thou shall cause me to end my days in the palace."
Copy of the answer to this order,
** The follower Sanehat says : In excellent peace above everything consider of this flight that he made here in his ignorance ; Thou, the Good God, Lord of both Lands, Loved of Ra, Favourite ot Mentu, the lord of Thebes, and of Amen, lord of thrones of the lands, of Sebek, Ra, Horus, Hathor, Atmu, and of his fellow-gods, of Sopdu, Neferbiu, Samsetu, Horus, lord of the east, and of the royal uraeus which rules on thy head, of the chief gods of the waters, of Min, Horus of the desert, Urrit, mistress of Punt, Nut, Harnekht, Ra, all the gods of the land of Egypt, and of the isles of the sea. May they give life and peace to
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thy nostril, may they load thee with their gifts, may they give to thee eternity without end, everlastingness without bound. May the fear of thee be doubled in the lands of the deserts. Mayest thou subdue the circuit of the sun’s disc. This is the prayer to his master of the humble servant who is saved from a foreign land.
*‘0 wise king, the wise words which are pronounced in the wisdom of the majesty of the sovereign, thy humble servant fears to tell. It is a great thmg to repeat. O great God, like unto Ra in fulfilling that to which he has set his hand, what am I that he should take thought for me ? Am I among those whom he regards, and for whom he arranges ? Thy majesty is as Horus, and the strength of thy arms extends to all lands.
" Then let his Majesty bring Maki of Adma, Kenti-au-ush of Khenti-keshu, and Tenus from the two lands ol the Fenkhu; these are the princes who bear witness of
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me as to all that has passed, out of love for thyself. Does not Tenu believe that it belongs to thee like thy dogs. Behold this flight that I have made : I did not have it in my heart ; it was like the leading of a dream, as a man of Adehi (Delta) sees himself in Abu (Elephantine), as a man of the plain of Egypt who sees himself in the deserts. There was no fear, there was no hastening after me, I did not listen to an evil plot, my name was not heard in the mouth of the magistrate ; but my limbs went, my feet wandered, my heart drew me ; my god commanded this flight, and drew me on ; but I am not stiff-necked. Does a man fear when he sees his own land? Ra spread thy fear over the land, thy terrors in every strange land. Behold me now in the palace, behold me in this place; and lo ! thou art he who is over all the horizon ; the sun rises at thy pleasure, the water in the rivers is drunk at thy will, the wind in heaven is breathed at thy saying.
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“I who speak to thee shall leave my goods to the generations to follow in this land. And as to this messenger who is come even let thy majesty do as pleaseth him, for one lives by the breath that thou givest. O thou who art beloved of Ra, of Horus, and of Hathor ; Mentu, lord of Thebes, desires that thy august nostril should live for ever.”
I made a feast in laa, to pass over mj^ goods to my children. My eldest son was/ leading my tribe, all my goods passed td him, and I gave him my corn and all my cattle, my fruit, and all my pleasant trees.’ When I had taken my road to the south, and arrived at the roads of Horus, the officer who was over the garrison sent a messenger to the palace to give notice. His majesty sent the good overseer of the peasants of the king’s domains, and boats laden with presents from the king for the Sati who
7/ / J ^^ ^ ^ *■
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120 THE ADVENTURES OF SANEHAT
had come to conduct me to the roads of Horus. I spoke to each one by his name, and I gave the presents to each as was intended. I received and I returned the salutation, and I continued thus until I reached the city of Thetu.
When the land was brightened, and the new day began, four men came with a summons for me; and the four men went to lead me to the palace. I saluted with both my hands on the ground ; the royal children stood at the courtyard to conduct me : the courtiers who were to lead me to the hall brought me on the way to the royal chamber.
I found his Majesty on the great throne in the hall of pale gold. Then I threw myself on my belly ; this god, in whose presence I was, knew me not. He questioned me graciously, but I was as one seized with blindness, my spirit fainted, my limbs failed, my heart was no longer in my bosom, and I knew the difference
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THE ADVENTURES OF SANEHAT 121
between life and death. His majesty said to one of the companions, “Lift him up, let him speak to me/* And his majesty said, " Behold thou hast come, thou hast trodden the deserts, thou hast played the wanderer. Decay falls on thee, old age has reached thee; it is no small thing that^ thy body should be embalmed, that the ^ Pedtiu shall not bury thee. Do not, do not, be silent and speechless ; tell thy name ; is it fear that prevents thee ? " I answered in reply, “I fear, what is it that my lord has said that I should answer it? I have not called on me the hand of God, but it is terror in my body, like that which brings sudden death. Now behold I am before thee ; thou art life ; let thy majesty do what pleaseth him.*’
The royal children were brought in, and his majesty said to the queen, " Behold thou Sanehat has come as an Amu, whom the Sati have produced/’
She cried aloud, and the royal children
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122 THE ADVENTURES OF SANEHAT
spake with one voice, saying, before his majesty, *’ Verily it is not so, O king, my lord.” Said his majesty, ** It is verily he.” Then they brought their collars, and their wands, and their sistra in their hands, and displayed them before his majesty ; and they sang —
" May thy hands prosper, O king ;
May the ornaments of the Lady of Heaven continue.
May the goddess Nub give life to thy nostril ;
May the mistress of the stars favour thee, when thou
sailest south and north. All wisdom is in the mouth of thy majesty; Thy uraeus is on thy forehead, thou drivest away
the miserable. Thou art pacified, O Ra, lord of the lands ; They call on thee as on the mistress of all. Strong is thy horn. Thou Icttest fly thine arrow. Grant the breath to him who is without it ; Grant good things to this traveller, Samehit the Pedti,
born in the land of Egypt, Who fled away from fear of thee. And fled this land from thy terrors. Does not the face grow pale, of him who beholds thy
countenance ; Does not the eye fear, which looks upon thee."
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THE SONG OF THE PRINCESSES
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THE ADVENTURES OF SANEHAT 125
Said his majesty, ‘* Let him not fear, let him be freed from terror. He shall be a Royal Friend amongst the nobles ; he shall be put within the circle of the courtiers. Go ye to the chamber of praise to seek wealth for him.’’
When I went out from the palace, the royal children offered their hands to me ; we walked afterwards to the Great Gates. I was placed in a house of a king’s son, in which were delicate things, a place of coolness, fruits of the granary, treasures of the White House, clothes of the king’s guardrobe, frankincense, the finest perfumes of the king and the nobles whom he loves, in every chamber. All the servitors were in their several offices.
Years were removed from my limbs : I was shaved, and polled my locks of hair ; the foulness was cast to the desert with the garments of the Nemau-sha. I clothed me in fine linen, and anointed myself with the fine oil of Egypt ; I laid me on a bed. I
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126 THE ADVENTURES OF SANEHAT
gave up the sand to those who He on it ; the oil of wood to him who would anoint him- self therewith. There was given to me the mansion of a lord of serfs, which had be- longed to a royal friend. There many ex-
THE SHAVING OF SANEHAT
cellent things were in its buildings; all its wood was renewed. There were brought to me portions from the palace, thrice and four times each day ; besides the gifts of the royal children, always, without ceasing. There was built for me a pyramid of stone
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REMARKS 127
amongst the pyramids. The overseer of the architects measured its ground ; the chief treasurer wrote it ; the sacred masons cut the well ; the chief of the labourers on the tombs brought the bricks ; all things used to make strong a building were there used. There were given to me peasants ; there were made for me a garden, and fields in it before my mansion, as is done for the chief royal friend. My statue was inlayed with gold, its girdle of pale gold ; his majesty caused it to be made. Such is not done to a man of low degree.
May I be in the favour of the king until the day shall come of my death.
{This is finished from beginning to end^ as was found in the writing.)
REMARKS
The Adventures of Sanehat appears to have been a popular tale, as portions of three copies remain. The first papyrus
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y
128 THE ADVENTURES OF SANE HAT
known (Berlin No. i) was imperfect at the beginning ; but since then a flake of lime- stone found in a tomb bore the beginning of the tale, and the same part is found on a papjn’us in the Amherst collection. The main text has been translated by Chabas (“Le papyrus de Berlin,” 37-51), Goodwin, and Maspero (" Mel. d’arch.," iii. 68, 140, and “Contes Populaire,” 89-130); while the beginning is treated in ‘* Memoires de rinstitut Egyptien," ii. 1-23, and in Proc. S.B.A., 452. The present translation is mainly based on Mr. GriflSth’s readings in all cases of diflSculty.
This is perhaps the most interesting of all the tales, because it bears such signs of being written in the times of which it treats, it throws so much light on the life of the time in Egypt and Syria, and if not a real narra- ^ tive, it is at least so probable that it may be ^ accepted without much difficulty. For my own part, I incline to look on it as strictly historical ; and in the absence of a single
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REMARKS 129
point of doubt, I shall here treat it as seriously as the biographical inscriptions of the early tombs. Possibly some day the tomb of Sanehat may be found, and the whole insipription be read complete upon the ^alls.
The name Sa-nehat means " son of the sycamore," probably from his having been born, or living, at some place where was a celebrated sacred sycamore. This was a common tree in ancient, as in modern, Egypt ; but an allusion in the tale, to Sanehat turning his back on the sycamore, when he was fleeing apparently up the west side of the Delta, makes it probable that the sycamore was that of Aa-tenen, now Batnun, at the middle of the west side of the Delta.
The titles given to Sanehat at the opening are of a very high rank, and imply that he was the son either of the king or of a great noble. And his position in the queen’s household shows hini to have been of im- portance ; the manner in which he is received 10
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i30 THE ADVENTURES OF SANEHAT
by the royal family at the end implying that he was quite familiar with them in early days.
But the great difficulty in the account has been the sudden panic of Sanehat on hearing of the death of Amenemhat, and no explana- tion of this has yet been brought forward. It seems not unlikely that he was a son of Amenemhat by some concubine. This would at once account for his high titles — for his belonging to the royal household — for his fear of his elder brother Usertesen, who might see in him a rival, and try to slay him after his father’s death — for the command to him to leave all his possessions and family behind him in Syria, as the condition of his being allowed to return to end his days in Egypt — for his familiar reception by the royal family, and for the property given to him on his return.
The date recorded for the death of Sehote- pabra — Amenemhat I., the founder of the Xllth Dynasty — agrees with the limit of his reign on the monuments. And the expres-
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REMARKS 131
sions for his death are valuable as showing the manner in which a king’s decease was ^ regarded ; under the emblem of a hawk — the bird of Ra — he flew up and joined the sun.
Sometime before his death Amenemhat had been in retirement ; after twenty years of reign (which was probably rather late in his life, as he seems to have forced his way to the front as a successful man and founder of a family) he had associated his son, the first Usertesen, on the throne, and apparently resigned active life ; for in the third year of Usertesen we find the coregent summoning his court and decreeing the founding of the temple of Heliopolis without any mention of his father. The old king, however, lived yet ten years after his retirement, and died (as this narrative shows us) during an expedi- tion of his son Usertesen.
The time of year mentioned here would fall in about the middle of the inundation in those days. Hence it seems that the military expeditions were made after the harvest was
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132 THE ADVENTURES OF SANEHAT
usecured, and while the country was under water and the population disengaged from other labour.
The course of Sanehat’s flight southward, reaching the Nile at Cairo after two days’ haste, indicates that the army was somewhere west of the Delta. This would point to its being on the road to the oasis of the Natron Lakes, which would be the natural course for a body of men needing water supply. His throwing himself between two bushes to hide from the army shows that the message came early in the day, otherwise he would have fled in the dark. He then fled a day’s journey to the south, turning his back on the sycamore, and slept in the open field at Shi-Seneferu somewhere below the Barrage. The second day he reached the Nile opposite Old Cairo in the afternoon, and ferried himself over, passed the quarries at Gebel Mokattam, and the red hill of Gebel Ahmar, and came to a frontier wall before dark. This cannot have been far from Old Cairo, by the time ;
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REMARKS 133
and as HeliopoHs was in course of building by Usertesen, it would be probably on the desert near there, for the protection of the town. Passing the desert guards by night he pushed on and reached Peten, near Belbeis, by dawn, and turned east toward the valley of Kemur, or Wady Tumilat. Here in his extremity he was found by the Sati or Asiatics, and rescued. This shows that the eastern desert was left to the wandering tribes, and was without any regular govern- ment at this period; though all the eastern Delta was already well in Egyptian hands, as we know by the monuments at Bubastis, Dedamun, and Tanis.
The land of Adim to which Sanehat fled appears to be the same as Edom or the south- east corner of Syria. It was evidently near the upper Tenu, or Rutennu, who seem to have dwelt on the hill country of Palestine. The hill and the plain of Palestine are so markedly different, that in all ages they have tended to be held by opposing people. In
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134 THE ADVENTURES OF SANEHAT
the time of Sanehat the upper Tenuwho held the hills were opposed to the Tenu in general who held the plains ; later on the Semites ot the hills opposed the Philistines of the plain, and now the fellah of the hills opposes the Bedawi of the plain. The district of Amuanshi in which Sanehat settled was a goodly land, bearing figs and grapes and olives, flowing with wine and honey and oil, yielding barley and wheat without end, and much cattle. This abundance points rather to the hill country near Hebron or between there and Beit Jibrin, as this south part of the hills is notably fertile. The Tenu who came to defy Sanehat, being in opposition to the upper Tenu, were probably those of the plain ; and the opposition to Sanehat may have arisen from his encroaching on the fertile plain at the foot of his hills, as he was in the best of the land ** on the border of the next land.’*
The Egyptian was evidently looked on as being of a superior race by the Tenu, and
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REMARKS 135
his civilisation won for him the confidence which many wandering Englishmen now find in Africa or Polynesia, like John Dunn. The set combat of two champions seems — by the large gathering — to have been a well- recognised custom among the Tenu, while it exactly accords with Goliath’s oflTer in later times. And raising the shout of victory on the back of the fallen champion reminds us of David’s standing on Goliath.
The transition from the recital ot the Syrian adventures to the petition to Pharaoh is not marked in the manuscript ; but from the construction the beginning of the petition is evidently at the place here marked. The manner in which Sanehat appeals to the queen shows how well he must have been known to her in his former days.
The decree in reply to Sanehat is in the regular style of royal decrees of the period. Apparently by a clerical error the scribe has substituted the name Amenemhat for Userte- sen, but the Horus name and the throne name
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136 THE ADVENTURES OF SANEHAT
]eave no doubt that Usertesen I. is intended here. The tone of the reply is as gracious as possible, according with the king’s cha- racter as stated by Sanehat, " He is a friend of great sweetness, and knows how to gain love." He quite recognises the inquiries after the queen, and replies concerning her. And then he assures Sanehat of welcome on his return, and promises him all that he asks, including a tomb *in the company of the royal children,’ a full recognition of his real rank. Incidentally we learn that the Amu buried their dead wrapped in a sheep’s skin ; as we alsc learn, further on, that they anointed themselves with oil (olive?), wore the hair long, and slept on the ground.
The fimeral that is promised accords with the burials of the Xllth Dynasty : the gilded case, the head painted blue, and the canopy of cypress wood, are all known of this period, but would be out of place in describing a Ramesside burial.
Sanehat’s reply is a full course of the usual
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REMARKS 137
religious adulation, and differs in this remark- ably from his petition. In fact it is hard to be certain where his petition begins ; possibly the opening of it has been lost out of the text in copying from a mutilated papyrus ; or possibly it was sent merely as a memorandum of Sanehat’s position and desires, without ven- turing to address it personally to the king ; or even it may have not been allowable then to make such petitions formally, so as to leave the initiative to the king’s free will, just as it is not allowable nowadays to question royalty, but only to answer when spoken to.
The proposal to bring forward his fellow- sheikhs as witnesses of his unabated loyalty is very curious, and seems superfluous after Usertesen’s assurances. Beyond Abisha of the Amu at Beni Hasan, these are the only early personal names of Syrians that we know. The Fenkhu in this connection can hardly be other than the Phoenicians ; and, if so, this points to their being already estab-
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138 THE ADVENTURES OF SANEHAT
lished in southern Syria at this date. But these chiefs were not allowed to come for- ward ; and it seems to have been the policy of Egypt to keep the Syrians off as much as possible, not a single man who came with Sanehat being allowed to cross the frontier. The allusion to the Tenu belonging to Pharaoh, like his dogs, is peculiarly fitting to this period, as the dog seems to have been more familiarly domesticated in the Xlth and Xllth Dynasties than at any other age, and dogs are often then represented on the funereal steles, even with their names.
The expression for strangeness — " as a man of the Delta sees himself at the cataract, as a man of the plain who sees himself in the deserts’* — is true to this day. Nothing upsets an Egyptian’s self-reliance like going back a few miles into the desert ; and almost any man of the cultivated plain will flee with terror if he finds himself left alone far in the desert, or even taken to the top of the desert hills.
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REMARKS 139
We learn incidentally that the Egyptian frontier, even in the later years of Usertesen I., had not been pushed beyond the Wady Tumilat ; for Sanehat travels south to the Roads of Horus, where he finds the frontier garrison, and leaves his Syrian finends; and there laden boats meet him, showing that it must have been somewhere along a water- way from the Nile.
The abasement of Sanehat might well be due to natural causes, beside the reverence for the divine person of the king. The Egyptian court must have seemed oppres- sively splendid, with the brilliant and costly workmanship of Usertesen, to one who had lived a half-wild life for so many years ; and, more than that, the recalling of all his early days and habits and friendships would over- whelm his mind and make it difficult to collect his thoughts.
Sanehat’s appearance was so much changed by his long hair, his age, and his strange dress, that his former mistress and com-
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140 THE ADVENTURES OF SANEHAT
panions could not recognise him. The use of collars and sceptres in the song and dance is not clear to us. The sistra were, of course, to beat or rattle in time with the song ; the sceptres or wands were perhaps the same as the engraved wands of ivory common in the Xllth Dynasty, or of blue glazed ware in XVIIIth, and would be used to wave or beat time with ; but the use of the collar and counterpoise, or menat^ is unexplained, though figures of dancers are shown holding a collar and menat^ and such objects were found buried in the ceremonial foundation deposit of Tahutmes III. at Koptos.
This song of the princesses is clearly in parallel phrases. First are four wishes for the king and queen, in four lines. Second, an ascription of wisdom and power, in two lines. Third, a comparison of the king to Ra, and of the queen to the great goddess, in two lines. Fourth, an ascription of fighting power. Fifth, a petition for Sanehat, wind- ing up with the statement of fear inspired by
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REMARKS 141
the king, as explaining Sanehat’s abasement. To this the king responds by reassuring Sanehat, and promising him position and wealth.
The account of Sanehat’s renewal of his old national ways can best be appreciated by any one who has lived a rough life for a time and then comes back to civilisation. Doubt- less these comforts were all the more grateful to him in his old age, when he was weary of his unsettled life.
In the preparation of his tomb it is stated to have been a pyramid, with rock-cut well chamber, and built of bricks above. This just accords with the construction of the pyramids of the Xllth Dynasty.
The last phrase implies that this was com- posed during Sanehat’s life ; and such a life would be so remarkable that this biography might be prepared with good reason. Also it is very unlikely that a mere story-teller would have dropped the relation without describing his grand funeral which was pro-
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142 THE ADVENTURES OF SANEHAT
mised to him. From suddenly stopping at the preparation of the tomb, without going further, we have a strong presumption that this was a true narrative, written at Sanehat’s dictation, and probably intended to be in- scribed on his tomb wall. In any case, we have here an invaluable picture of life in Palestine and in Egypt, and the relations of the two countries, at an epoch before the time of Abraham, and not paralleled by any other document until more than a thousand years later.
Digitized by
INDEX
Aa-tenen, 129
Adim (Edom), 102, 133
Age of 1 10 years, 25
Ahnas, 76
Aku, 100
Amen, priestesses of, 50
Amenemhat I., death, 97, 130
Amu, burial of, 115, 136
Amu-an-shi, 102-103
Ankhet-Usertesen, 97
Asri, 62
Asses, 61-78 ; sacrificed, 90, 95
Bathing at even, 11
Baufra, 16
Beating of servants, 42 ; of sekhti,
70 Brewing barley, 41 Burial of Amu, 115, 136 Burning, punishment of, 15, 51,
89 Burnt-offering, 83
Casket of ebony, 11 Champion fight, 108 Combat, single, 109 Crocodile, carried away by, 15, 45; magic, II
Dancing girls, 34-57 Date of Hordedefs tale, 55 Decree royal, 113, 135 Dedi, 22, 54 Ded-sneferu, 22, 54 Diadem’s hidden, 38 Dogs, 138 Dyke path, 62
Enchanted crocodile, 1 1 ; duck, 28 ; isle, 83-87, 94 ; ox, 31
Fefa, 61
Fenkhu, 117, 137
Flax binding, 42
Funeral ceremonies, 115, 136
Digitized by
144
INDEX
Gebel Ahmar, icx), 132 Goliath, 135
Hakt, 33-37 Heliopolis, 31 Hemti, or typical workman, 62,
76 Henenseten, 61, 76 Ilerakleopolis, 76
Iaa, 105, 119
Isis, 33-38
Isle of the blessed, 87
Jewel found, 21 ; lost, 17
Kanefer, 97
Kemur, loi, 133
Khafra, 9
Kher-ahau, 100
Khnumu, 34-38
Khufu, 9
Kings of the Vth Dynasty, 37, 55
King’s decease, 97, 130
Lapis Lazuli, 34, 56, 83, 95 Letopolis, 32
Magic, belief in, 50 ; crocodile, 1 1 ; powers over animals, 25 ; serpent, 83
Malachite jewel, 17, 21
Medum, 54
Mentu, no
Meruitensa, 62-66
Meskhent, 33-37
Mourning, 45, 98
Natron lakes, 132 Nebhat, 33-37 Nebka, 9, 15 Neb-ka-n-ra, 69 Nemau-shaw, 105, 126 Nets for garments, 17 Nobles, council of, 67, 79
Oars, inlayed, 17 ; steering, I7»53
Palestine, 133
Path, rights of, 77 ; stopped, 62
Peten, loi, 133
Petitions of Sekhti, 68, 73 ; of
Sanehat, no, 116 Pleasure, demand for new, 16,
53 Present of garments, 10, 50 Priestly descent of Vth Dynasty,
56 Proverbs, 28, 65, 78, 118, 138 Ptah of Ankhtaui, 9 Punishment, capital, 28 ; bum •
ing, IS, 51, 89 Purification of women, 41, 57
Ra, children of, 32, 55 ; son of, title, 55 ; temple of, 32
Ra-user, 34
Rowers, maidens, 17
Rubbing by servants, 26
Rud-didet, 31, 55 ; children ot, 33-38
Sakhebu, 32 Salutations, 26, 27
Digitized by
INDEX
145
Sanehai, 97-142
Sati, 100-12 1
Sealing property, 41, 57
Sekhet Heniat, 61- 77
Sekbti, or typical peasant, 61,
76 Seneferu, 16 Senmut, 81 Ship, 25, 82 Sbi-Seneferu, 100, 132 Song of princesses, 122, 140 Steercr, 17, 53, 54 Storm raised, 38, 82 Syrian chiefs, 102, 117, 137
TAHUxf, dwelling of, 25, 55 Tedium, ancient, 53 Temehu (Lybians), 98
Temple of Ptah, 9, 10 Tenu, 102, 107, 117, 133 Thetu, 120 Trespass, 65
Uba-aner, 10, 49 Usertesen I., 98, 131
Wady Tumilat, 133 Water party, 17 Waters removed, 21 Wawat (Nubia), 81 Wax figures, 11, 51 Women, position of, 49 ; rights of, 49, 50
Zazamankh, 16, 18, 22
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GRAVES OF BALGOWRIE. QaUon(Toni). RICKERBY’S FOLLY. aaskeU(Mrs.). CRANFORD. MARY BARTON. NORTH AND SOUTH. Qerard (Dorothea). HOLY MATRI- MONY. THE CONQUEST OF LONDON. MADE OF MONEY. Ql8slnflr(a). THE TOWN TRAVELLER. THE (TrOWN of LIFE. Qlanvllle (Erneat). ’ THE INCA’S
TREASXJRE. THE KLOOF BRIDE. Olelg (Charles). BUNTER’S CRUISE. arlmm (The Brothers). GRIMM’S
FAIRY TALES. Hope (Anthony). A MAN OF MARK. A CHANGE OF AIR. THE CHRONICLES OF COUNT
ANTONIO. PHROSO.
THE DOLLY DIALOGUES. Homnnff (E. W.). DEAD MEN TELL
NO TALES. Ingraham (J. H.). THE THRONE OF
DAVID. Le Qneuz (W.). THE HUNCHBACK OF
WESTMINSTER. Levett-Yeats(S. K.). THE TRAITOR’S
WAY. Unton (B. Lynn). THE TRUE HIS- TORY OF JOSHUA DAVIDSON. Lyan(Bdna). DERRICK VAUGHAN. Malet (Lucas). THE CARISSIMA. A COUNSEL OF PERFECTION. Mann (Mrs.). MRS. PETER HOWARD. A LOST^ ESTATE. THE CEDAR STAR. ONE ANOTHER’S BURDENS. Marchmont (A. W.). MISER HOAD-
LEY’S SECRET. A MOMENT’S ERROR. 5V»n3?U^^V*«Jnk PETER SIMPLE. JACOB FAITHFin*
Marsh (Richard). A METAMORPH THE TWICKENHAM PEERAGE. THE GODDESS. THE JOSS.
Mason (A. E. W.). CLEMENTIN Mathers (Helen). HONEY. GRIFF OF GRIFFITHSCOURT SAM’S SWEETHEART. Meade (Mrs. L. T.). DRIFT. Mltford (Bertram). THE SIGN 01
SPIDER Montresor (P. P.). THE ALIEN. Morrison (Arthur). THE HOL
THE WALL. NesbltCE.) THE RED HOUSE Norris(W. E.). HIS GRACE. GILES INGILBY. THE CREDIT OF THE COUNTS LORD LEONARD THE LUCKLE MATTHEW AUSTIN. CLARISSA FURIOSA. 01iphant(Mrs.). THE LADY’S W SIR ROBERTS FORTUNE. THE PRODIGALS. THE TWO MARYS. Oppenhehn(E. P.). MASTER OF Parker (Qllbert). THE POMP 01
LAVILETTES. WHEN VALMOND CAME TO P0^ THE TRAIL OF THE SWORD. Pemberton (Max). THE FOOT!
OF A THRONE. I CROWN THEE KING. Phillpotts (Eden). THE HUMA^ CHILDREN OF THE MIST. THE POACHER’S WIFE. THE RIVER. 0 (A. T. Quiller CouchX
WHITE WOLF. Ridjre(W. Pett). A SON OF THE S LOST PROPERTY. GEORGE and THE GENERAL. Russell (W. Clark). ABANDONI A MARRIAGE AT SEA. MY DANISH SWEETHEART. HIS ISLAND PRINCESS. Sereeant (Adeline). THE MAST]
BEECHWOOD. BARBARA’S MONEY. THE YELLOW DIAMOND. THE LOVE THAT OVERCAME. Surtees (U. S.). HANDLEY C MR. SPONGE’S SPORTING : ASK MAMMA.
Walford(Mrs. L. B.). MR. SMIT COUSINS.
THE BABY’S GRANDMOTHER. Wallace (Qeneral Lew). BEN-HU THE FAIR GOD. Watson (H. B. Marriott). THE Al
TURERS. Weekes (A. B.). PRISONERS OF Wells (H. a.). THE SEA LADY. White (Percy). A PASSIOI
PtLGRIM.
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Beeki may b« R«n*w«d by catliim M2-3405.
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FORM NO. DD6
UNIVERSITY OF CALIFORNIA, BERKELl BERKELEY, CA 94720
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