Egyptian Literature Part 41

19 Whatsoever is done in secret, thy eye seeth it, 20 O Baenra Meriamen,(530) merciful Lord, creator of breath."

[This is not the language of a courtier. It seems to be a genuine expression of the belief that the King was the living representative of Deity, and from this point of view is much more interesting and remarkable than if treated as a mere outpouring of empty flattery.]

The Song Of The Harper

Translated by Ludwig Stern

The text of the following song, found in the tomb of Neferhetep at Abd-el-Gurnah, is a good specimen of Egyptian poetry of the eighteenth dynasty. It was first copied by Mr. Dumichen ("_Historische Inschriften_,"

ii. 40), and subsequently by myself. In addition to a translation in the "_Zeitschrift fur agyptische Sprache_," 1873, p. 58, I gave some critical observations in the same journal of 1875. Professor Lauth of Munich translated it in an appendix to his essay on the music of the ancient Egyptians.

The song is very remarkable for the form of old Egyptian poetry, which like that of the Hebrews delights in a sublimer language, in parallelisms and ant.i.theses, and in the ornament of a burden; no doubt it was sung, and it seems to be even rhythmic, forming verses of equal length-

"_Ured urui pu ma,_ _Pa shau nefer kheper_ _Khetu her sebt ter rek Ra_ _Jamau her at r ast-sen._"

Though part of the text is unhappily much mutilated, we yet may gather the general ideas of the poem from the _disjecta membra_ which remain.

It is a funeral song, supposed to be sung by the harper at a feast or anniversary in remembrance of the deceased patriarch Neferhetep, who is represented sitting with his sister and wife Rennu-m-ast-neh, his son Ptahmes and his daughter Ta-Khat standing by their side, while the harper before them is chanting. The poet addresses his speech as well to the dead as to the living, a.s.suming in his fiction the former to be yet alive. The room of the tomb, on the walls of which such texts were inscribed, may be thought a kind of chapel appointed for the solemn rites to be performed by the survivors. The song which bears a great resemblance to the "Song of the House of King Antef," lately translated by the eminent Mr. Goodwin, affords a striking coincidence with the words which Herodotus (ii. 78) a.s.serts to have been repeated on such occasions, while a wooden image of the deceased, probably the figure called "_usheb_," was circulating among the guests. "Look upon this!" they said; "then drink and rejoice, for thou shalt be as this is."

THE SONG OF THE HARPER

[Chanted by the singer to the harp who is in the chapel of the Osirian, the Patriarch of Amen, the blessed Neferhotep.]

He says:

The great one is truly at rest, the good charge is fulfilled.

Men pa.s.s away since the time of Ra(531) and the youths come in their stead.

Like as Ra reappears every morning, and Tum(532) sets in the horizon, men are begetting, and women are conceiving.

Every nostril inhaleth once the breezes of dawn, but all born of women go down to their places.

Make a good day, O holy father!

Let odors and oils stand before thy nostril.

Wreaths of lotus are on the arms and the bosom of thy sister, dwelling in thy heart, sitting beside thee.

Let song and music be before thy face, and leave behind thee all evil cares!

Mind thee of joy, till cometh the day of pilgrimage, when we draw near the land which loveth silence.

Not ...(533) peace of heart ...(534) his loving son.

Make a good day, O blessed Neferhotep, thou patriarch perfect and pure of hands!

He finished his existence ... (the common fate of men).

Their abodes pa.s.s away, and their place is not; they are as they had never been born since the time of Ra.

(They in the shades) are sitting on the bank of the river, thy soul is among them, drinking its sacred water, following thy heart, at peace ...(535) Give bread to him whose field is barren, thy name will be glorious in posterity for evermore; they will look upon thee ...(536) (The priest clad in the skin)(537) of a panther will pour to the ground, and bread will be given as offerings; the singing-women ...(538) Their forms are standing before Ra, their persons are protected ...(539) Rannu(540) will come at her hour, and Shu will calculate his day, thou shalt awake ...(541) (woe to the bad one!) He shall sit miserable in the heat of infernal fires.

Make a good day, O holy father, Neferhotep, pure of hands!

No works of buildings in Egypt could avail, his resting-place is all his wealth ...(542) Let me return to know what remaineth of him!

Not the least moment could be added to his life, (when he went to) the realm of eternity.

Those who have magazines full of bread to spend, even they shall encounter the hour of a last end.

The moment of that day will diminish the valor of the rich ...(543)

Mind thee of the day, when thou too shalt start for the land, to which one goeth to return not thence.

Good for thee then will have been (an honest life,) therefore be just and hate transgressions, for he who loveth justice (will be blessed).

The coward and the bold, neither can fly, (the grave) the friendless and proud are alike ...

Then let thy bounty give abundantly, as is fit, (love) truth, and Isis shall bless the good, (and thou shalt attain a happy) old age.

Hymn To Amen-Ra

Translated by C. W. Goodwin, M.A.

This hymn is inscribed upon a hieratic papyrus, No. 17, in the collection of papyri at the Museum of Boulaq. A fac-simile of the papyrus has been published by M. Marriette ("_Les papyrus Egyptiens du Musee de Boulaq_,"

fo. Paris 1272, pls. 11-13). It is not a very long composition, being contained in eleven pages of moderate size, and consisting of only twenty verses. It has the advantage of being nearly perfect from beginning to end, written in a legible hand, and free from any great difficulties for the translator.

From the handwriting of the papyrus it may be judged to belong to the nineteenth dynasty, or about the fourteenth century B.C. It purports to be only a copy, and the composition itself may be very much earlier.

In the original the beginning of each verse is indicated by rubricated letters; each verse is also divided into short phrases by small red points; these are indicated in the translation by colons.

This translation has just been published with exegetical notes in the "Transactions of the Society of Biblical Archaeology," vol. ii, p. 250.

HYMN TO AMEN-RA

1 Praise to Amen-Ra: the Bull in An(544) Chief of all G.o.ds: the good G.o.d beloved: giving life to all animated things: to all fair cattle: Hail to thee Amen-Ra, Lord of the thrones of the earth: Chief in Aptu:(545) the Bull of his mother in his field: turning his feet toward the land of the South: Lord of the heathen, Prince of Punt:(546) the Ancient of heaven, the Oldest of the earth: Lord of all existences, the Support of things, the Support of all things.

2 The ONE in his works, _single_ among the G.o.ds: the beautiful Bull of the cycle of G.o.ds: Chief of all the G.o.ds: Lord of truth, Father of the G.o.ds: Maker of men, Creator of beasts: Lord of existences, Creator of fruitful trees: Maker of herbs, Feeder of cattle: Good Being begotten of Ptah, beautiful youth beloved: to whom the G.o.ds give honor: Maker of things below and above, Enlightener of the earth: sailing in heaven in tranquillity: King Ra true speaker, Chief of the earth: Most glorious one, Lord of terror: Chief creator of the whole earth.

3 Supporter of affairs above every G.o.d: in whose goodness the G.o.ds rejoice: to whom adoration is paid in the great house: crowned in the house of flame: whose fragrance the G.o.ds love: when he comes from Arabia: Prince of the dew, traversing foreign lands: benignly approaching the Holy Land.(547)

4 The G.o.ds attend his feet: while they acknowledge his Majesty as their Lord: Lord of terror most awful: greatest of spirits, mighty in ...: bring offerings, make sacrifices: salutation to thee, Maker of the G.o.ds: Supporter of the heavens, Founder of the earth.

5 Awake in strength Min(548) Amen: Lord of eternity, Maker everlasting: Lord of adoration, Chief in ...: strong with beautiful horns: Lord of the crown high plumed: of the fair turban (wearing) the white crown: the coronet(549) and the diadem(550) are the ornaments of his face: he is invested with _Ami-ha_: the double crown is his head-gear, (he wears) the red crown: benignly he receives the Atef-crown: on whose south and on whose north is love: the Lord of life receives the sceptre: Lord _of the breastplate_ armed with the whip.

6 Gracious ruler crowned with the white crown: Lord of beams, Maker of light: to whom the G.o.ds give praises: who stretches forth his arms at his pleasure: consuming his enemies with flame: whose eye subdues the wicked:(551) sending forth its dart to the roof of the firmament: sending its _arrows_ against Naka to consume him.

7 Hail to thee Ra Lord of truth: whose command the G.o.ds were made: Athom Maker of men: supporting their works, giving them life: distinguishing the color of one from another: listening to the poor who is in distress: gentle of heart when one cries unto him.

8 Deliverer of the timid man from the violent: judging the poor, the poor and the oppressed: Lord of wisdom whose precepts are wise: at whose pleasure the Nile overflows: Lord of mercy most loving: at whose coming men live: opener of every eye: proceeding from the firmament: causer of pleasure and light: at whose goodness the G.o.ds rejoice: their hearts revive when they see him.

9 O Ra adored in Aptu:(552) high-crowned in the house of the obelisk:(553) King (Ani) Lord of the New-moon festival: to whom the sixth and seventh days are sacred: Sovereign of life health and strength, Lord of all the G.o.ds: who art visible in the midst of heaven: ruler of men ...: whose name is hidden from his creatures: in his name which is Amen.(554)