The Literature of the Ancient Egyptians Part 2

"The skies lower, the Star-G.o.ds tremble, the Archers[1] quake, the bones of the Akeru[1] G.o.ds tremble, and those who are with them are struck dumb when they see Unas rising up as a soul, in the form of the G.o.d who liveth upon his fathers, and who turneth his mothers into his food. Unas is the lord of wisdom, and his mother knoweth not his name. The adoration of Unas is in heaven, he hath become mighty in the horizon like Temu, the father that gave him birth, and after Temu had given him birth Unas became stronger than his father. The Doubles (_i.e._ vital strength) of Unas are behind him, the soles of his feet are beneath his feet, his G.o.ds are over him, his serpents are [seated] upon his brow, the serpent-guides of Unas are in front of him, and the spirit of the flame looketh upon [his] soul. The powers of Unas protect him. Unas is a bull in heaven. He directeth his steps where he willeth. He liveth upon the form which each G.o.d taketh upon himself, and he eateth the flesh of those who come to fill their bellies with the magical charms in the Lake of Fire. Unas is equipped with power against the spirit-souls thereof, and he riseth in the form of the mighty one, the lord of those who dwell in power (?). Unas hath taken his seat with his back turned towards Keb (the Earth-G.o.d). Unas hath weighed his words[2] with the hidden G.o.d (?) who hath no name, on the day of hacking in pieces the firstborn. Unas is the lord of offerings, the untier of the knot, and he himself maketh abundant the offerings of meat and drink. Unas devoureth men, and liveth upon the G.o.ds, he is the lord of envoys whom he sendeth forth on his missions. 'He who cutteth off hairy scalps,' who dwelleth in the fields, tieth the G.o.ds with ropes. Tcheser-tep shepherdeth them for Unas and driveth them unto him; and the Cord-master hath bound them for slaughter. Khensu, the slayer of the wicked, cutteth their throats, and draweth out their intestines, for it is he whom Unas sendeth to slaughter [them], and Shesmu[3] cutteth them in pieces, and boileth their members in his blazing caldrons of the night. Unas eateth their magical powers, and he swalloweth their spirit-souls. The great ones among them serve for his meal at daybreak, the lesser serve for his meal at eventide, and the least among them serve for his meal in the night. The old G.o.ds and the old G.o.ddesses become fuel for his furnace.

The mighty ones in heaven light the fire under the caldrons wherein are heaped up the thighs of the firstborn; and he who maketh those who live in heaven to go about for Unas lighteth the fire under the caldrons with the thighs of their women; he goeth about the Two Heavens in their entirety, and he goeth round about the two banks of the Celestial Nile.

Unas is the Great Power, the Power of Powers, and Unas is the Chief of the G.o.ds in visible forms. Whatsoever he findeth upon his path he eateth forthwith, and the magical might of Unas is before that of all the spirit-bodies who dwell in the horizon. Unas is the firstborn of the firstborn G.o.ds. Unas is surrounded by thousands, and oblations are made unto him by hundreds; he is made manifest as the Great Power by Saah (Orion), the father of the G.o.ds. Unas repeateth his rising in heaven, and he is crowned lord of the horizon. He hath reckoned up the bandlets and the arm-rings [of his captives], he hath taken possession of the hearts of the G.o.ds. Unas hath eaten the Red Crown, and he hath swallowed the White Crown; the food of Unas is the intestines, and his meat is hearts and their words of power. Behold, Unas eateth of that which the Red Crown sendeth forth, he increaseth, and the words of power of the G.o.ds are in his belly; his attributes are not removed from him. Unas hath eaten the whole of the knowledge of every G.o.d, and the period of his life is eternity, and the duration of his existence is everlastingness. He is in the form of one who doeth what he wisheth, and who doth not do what he hateth, and he abideth on the horizon for ever and ever and ever. The Soul of the G.o.ds is in Unas, their spirit-souls are with Unas, and the offerings made unto him are more than those that are made unto the G.o.ds. The fire of Unas is in their bones, for their soul is in Unas, and their shades are with those who belong unto them.

Unas hath been with the two hidden (?) Kha (?) G.o.ds, ...; the seat of the heart of Unas is among those who live upon this earth for ever and ever and ever."

[Footnote 1: These are names of groups of stars.]

[Footnote 2: _i.e._ entered into judgment.]

[Footnote 3: The executioner of Osiris.]

The following extract is from one of the later Pyramid Texts:

"Pepi was brought forth by the G.o.d Nu, when there was no heaven, when there was no earth, when nothing had been established, when there was no fighting, and when the fear of the Eye of Horus did not exist. This Pepi is one of the Great Offspring who were brought forth in Anu (Heliopolis), who have never been conquered by a king or ruled by chiefs, who are irresistible, whose words cannot be gainsaid. Therefore this Pepi is irresistible; he can neither be conquered by a king nor ruled by chiefs. The enemies of Pepi cannot triumph. Pepi lacketh nothing. His nails do not grow long [for want of prey]. No debt is reckoned against Pepi. If Pepi falleth into the water Osiris will lift him out, and the Two Companies of the G.o.ds will bear him up on their shoulders, and Ra, wheresoever he may be, will give him his hand. If Pepi falleth on the earth the Earth-G.o.d (Keb) will lift him up, and the Two Companies of the G.o.ds will bear him up on their shoulders, and Ra, wheresoever he may be, will give him his hand.... Pepi appeareth in heaven among the imperishable stars. His sister the star Sothis (the Dog-star), his guide the Morning Star (Venus) lead him by the hand to the Field of Offerings. He taketh his seat on the crystal throne, which hath faces of fierce lions and feet in the form of the hoofs of the Bull Sma-ur. He standeth up in his place between the Two Great G.o.ds, and his sceptre and staff are in his hands. He lifteth up his hand to the Henmemet spirits, and the G.o.ds come to him with bowings. The Two Great G.o.ds look on in their places, and they find Pepi acting as judge of the G.o.ds. The word of every spirit-soul is in him, and they make offerings to him among the Two Companies of the G.o.ds.

CHAPTER III

STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE

The short stories of the wonderful deeds of ancient Egyptian magicians here given are found in the Westcar Papyrus, which is preserved in the Royal Museum in Berlin, where it is numbered P. 3033. This papyrus was the property of Miss Westcar of Whitchurch, who gave it to the eminent German Egyptologist, Richard Lepsius, in 1839; it was written probably at some period between the twelfth and eighteenth dynasties. The texts were first edited and translated by Professor Erman.

THE MAGICIAN UBAANER AND THE WAX CROCODILE

The first story describes an event which happened in the reign of Nebka, a king of the third dynasty. It was told by Prince Khafra to King Khufu (Cheops). The magician was called Ubaaner,[1] and he was the chief Kher-heb in the temple of Ptah of Memphis, and a very learned man. He was a married man, but his wife loved a young man who worked in the fields, and she sent him by the hands of one of her maids a box containing a supply of very fine clothes. Soon after receiving this gift the young man proposed to the magician's wife that they should meet and talk in a certain booth or lodge in her garden, and she instructed the steward to have the lodge made ready for her to receive her friend in it. When this was done, she went to the lodge, and she sat there with the young man and drank beer with him until the evening, when he went his way. The steward, knowing what had happened, made up his mind to report the matter to his master, and as soon as the morning had come, he went to Ubaaner and informed him that his wife had spent the previous day drinking beer with such and such a young man. Ubaaner then told the steward to fetch him his casket made of ebony and silver-gold, which contained materials and instruments used in working magic, and when it was brought him, he took out some wax, and fashioned a figure of a crocodile seven spans long. He then recited certain magical words over the crocodile, and said to it, "When the young man comes to bathe in my lake thou shalt seize him." Then giving the wax crocodile to the steward, Ubaaner said to him, "When the young man goes down to the lake to bathe according to his daily habit, thou shalt throw the crocodile into the water after him." Having taken the crocodile from his master the steward departed.

[Footnote 1: This name means "splitter of stones." It will be remembered that the late Sir H.M. Stanley was called the "stone-splitter," because of his great strength of deed and word.]

Then the wife of Ubaaner told the steward to set the little lodge in the garden in order, because she was going to spend some time there. When the steward had furnished the lodge, she went there, and the young peasant paid her a visit. After leaving the lodge he went and bathed in the lake, and the steward followed him and threw the wax crocodile into the water; it immediately turned into a large crocodile 7 cubits (about 11 feet) long and seized the young man and swallowed him up. When this took place the magician Ubaaner was with the king, and he remained in attendance upon him for seven days, during which time the young man was in the lake, with no air to breathe. When the seven days were ended King Nebka proposed to take a walk with the magician. Whilst they were going along Ubaaner asked the king if he would care to see a wonderful thing that had happened to a young peasant, and the king said he would, and forthwith walked to the place to which the magician led him. When they arrived at the lake Ubaaner uttered a spell over the crocodile, and commanded it to come up out of the water bringing the young man with him; and the crocodile did so. When the king saw the beast he exclaimed at its hideousness, and seemed to be afraid of it, but the magician stooped down fearlessly, and took the crocodile up in his hand, and lo, the living crocodile had disappeared, and only a crocodile of wax remained in its place. Then Ubaaner told King Nebka the story of how the young man had spent days in the lodge in the garden talking and drinking beer with his wife, and His Majesty said to the wax crocodile, "Get thee gone, and take what is thine with thee." And the wax crocodile leaped out of the magician's hand into the lake, and once more became a large, living crocodile. And it swam away with the young man, and no one ever knew what became of it afterwards. Then the king made his servants seize Ubaaner's wife, and they carried her off to the ground on the north side of the royal palace, and there they burned her, and they scattered her ashes in the river. When King Khufu had heard the story he ordered many offerings to be made in the tomb of his predecessor Nebka, and gifts to be presented to the magician Ubaaner.

THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT

The Prince Baiufra stood up and offered to relate to King Khufu (Cheops) a story of a magician called Tchatchamankh, who flourished in the reign of Seneferu, the king's father. The offer having been accepted, Baiufra proceeded to relate the following: On one occasion it happened that Seneferu was in a perplexed and gloomy state of mind, and he wandered distractedly about the rooms and courts of his palace seeking to find something wherewith to amuse himself, but he failed to do so. Then he bethought himself of the court magician Tchatchamankh, and he ordered his servants to summon him to the presence. When the great Kher-heb and scribe arrived, he addressed him as "my brother," and told him that he had been wandering about in his palace seeking for amus.e.m.e.nt, and had failed to find it. The magician promptly suggested to the king that he should have a boat got ready, decorated with pretty things that would give pleasure, and should go for a row on the lake. The motions of the rowers as they rowed the boat about would interest him, and the sight of the depths of the waters, and the pretty fields and gardens round about the lake, would give him great pleasure. "Let me," said the magician, "arrange the matter. Give me twenty ebony paddles inlaid with gold and silver, and twenty pretty maidens with flowing hair, and twenty network garments wherein to dress them." The king gave orders for all these things to be provided, and when the boat was ready, and the maidens who were to row had taken their places, he entered the boat and sat in his little pavilion and was rowed about on the lake. The magician's views proved to be correct, for the king enjoyed himself, and was greatly amused in watching the maidens row. Presently the handle of the paddle of one of the maidens caught in her long hair, and in trying to free it a malachite ornament which she was wearing in her hair fell into the water and disappeared. The maiden was much troubled over her loss, and stopped rowing, and as her stopping threw out of order the strokes of the maidens who were sitting on the same seat as she was, they also stopped rowing. Thereupon the king asked why the rowing had ceased, and one of the maidens told him what had happened; and when he promised that the ornament should be recovered, the maiden said words which seem to mean that she had no doubt that she should recover it. On this Seneferu caused Tchatchamankh to be summoned into the presence, and when he came the king told him all that had happened. Then the magician began to recite certain spells, the effect of which was to cause the water of the lake first to divide into two parts, and then the water on one side to rise up and place itself on the water on the other side. The boat, presumably, sank down gently on the ground of the lake, for the malachite ornament was seen lying there, and the magician fetched it, and returned it to its owner. The depth of the water in the middle of the lake where the ornament dropped was 12 cubits (between 18 and 19 feet), and when the water from one side was piled up on that on the other, the total depth of the two sections taken together was, we are told, 24 cubits. As soon as the ornament was restored to the maiden, the magician recited further spells, and the water lowered itself, and spread over the ground of the lake, and so regained its normal level.

His Majesty, King Seneferu, a.s.sembled his n.o.bles, and having discussed the matter with them, made a handsome gift to his clever magician. When King Khufu had heard the story he ordered a large supply of funerary offerings to be sent to the tomb of Seneferu, and bread, beer, flesh, and incense to the tomb of Tchatchamankh.

THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.

When Baiufra had finished the story given above, Prince Herutataf, the son of King Khufu, and a very wise man, with whose name Egyptian tradition a.s.sociated the discovery of certain chapters of the Book of the Dead, stood up before his father to speak, and said to him, "Up to the present thou hast only heard tales about the wisdom of magicians who are dead and gone, concerning which it is quite impossible to know whether they be true or not. Now, I want Thy Majesty to see a certain sage who is actually alive during thy lifetime, whom thou knowest not."

His Majesty Khufu said, "Who is it, Herutataf?" And Prince Herutataf replied, "He is a certain peasant who is called Teta, and he lives in Tet-Seneferu. He is one hundred and ten years old, and up to this very day he eats five hundred bread-cakes (_sic_), and a leg of beef, and drinks one hundred pots of beer. He knows how to reunite to its body a head which has been cut off, he knows how to make a lion follow him whilst the rope with which he is tied drags behind him on the ground, and he knows the numbers of the Apet chambers (?) of the shrine (?) of Thoth." Now His Majesty had been seeking for a long time past for the number of the Apet chambers (?) of Thoth, for he had wished to make something like it for his "horizon."[1] And King Khufu said to his son Herutataf, "My son, thou thyself shalt go and bring the sage to me"; thereupon a boat was made ready for Prince Herutataf, who forthwith set out on his journey to Tet-Seneferu, the home of the sage. When the prince came to the spot on the river bank that was nearest to the village of Teta, he had the boat tied up, and he continued his journey overland seated in a sort of sedan chair made of ebony, which was carried or slung on bearing poles made of costly _sesentchem_ wood inlaid or decorated with gold. When Herutataf arrived at the village, the chair was set down on the ground, and he got out of it and stood up ready to greet the old man, whom he found lying upon a bed, with the door of his house lying on the ground. One servant stood by the bed holding the sage's head and fanning him, and another was engaged in rubbing his feet. Herutataf addressed a highly poetical speech to Teta, the gist of which was that the old man seemed to be able to defy the usual effects of old age, and to be like one who had obtained the secret of everlasting youth, and then expressed the hope that he was well.

Having paid these compliments, which were couched in dignified and archaic language, Herutataf went on to say that he had come with a message from his father Khufu, who hereby summoned Teta to his presence.

"I have come," he said, "a long way to invite thee, so that thou mayest eat the food, and enjoy the good things which the king bestows on those who follow him, and so that he may conduct thee after a happy life to thy fathers who rest in the grave." The sage replied, "Welcome, Prince Herutataf, welcome, O thou who lovest thy father. Thy father shall reward thee with gifts, and he shall promote thee to the rank of the senior officials of his court. Thy Ka[2] shall fight successfully against thine enemy, thy soul knows the ways of the Other World, and thou shalt arrive at the door of those who are apparelled in ... I salute thee, O Prince Herutataf."

[Footnote 1: These were probably books and instruments which the magicians of the day used in making astrological calculations, or in working magic.]

[Footnote 2: The "double," or the vital force.]

Herutataf then held out his hands to the sage and helped him to rise from the bed, and he went with him to the river bank, Teta leaning on his arm. When they arrived there Teta asked for a boat wherein his children and his books might be placed, and the prince put at his disposal two boats, with crews complete; Teta himself, however, was accommodated in the prince's boat and sailed with him. When they came to the palace, Prince Herutataf went into the presence of the king to announce their arrival, and said to him, "O king my lord, I have brought Teta"; and His Majesty replied, "Bring him in quickly." Then the king went out into the large hall of his palace, and Teta was led into the presence. His Majesty said, "How is it, Teta, that I have never seen thee?" And Teta answered, "Only the man who is summoned to the presence comes; so soon as the king summoned me I came." His Majesty asked him, saying, "Is it indeed true, as is a.s.serted, that thou knowest how to rejoin to its body the head which hath been cut off?" Teta answered, "Most a.s.suredly do I know how to do this, O king my lord." His Majesty said, "Let them bring in from the prison a prisoner, so that his death-sentence may be carried out." Then Teta said, "Let them not bring a man, O king my lord. Perhaps it may be ordered that the head shall be cut off some other living creature." So a goose was brought to him, and he cut off its head, and laid the body of the goose on the west side of the hall, and its head on the east side. Then Teta recited certain magical spells, and the goose stood up and waddled towards its head, and its head moved towards its body. When the body and the head came close together, the head leaped on to the body, and the goose stood up on its legs and cackled.

Then a goose of another kind called _khetaa_ was brought to Teta, and he did with it as he had done with the other goose. His Majesty next caused an ox to be taken to Teta, and when he had cut off its head, and recited magical spells over the head and the body, the head rejoined itself to the body, and the ox stood up on its feet. A lion was next brought to Teta, and when he had recited spells over it, the lion went behind him, and followed him [like a dog], and the rope with which he had been tied up trailed on the ground behind the animal.

King Khufu then said to Teta, "Is it true what they say that thou knowest the numbers of the Apet chambers (?) of the shrine (?) of Thoth?" Teta replied, "No. I do not know their number, O king my lord, but I do know the place where they are to be found." His Majesty asked, "Where is that?" Teta replied, "There is a box made of flint in a house called Sapti in Heliopolis." The king asked, "Who will bring me this box?" Teta replied, "Behold, O king my lord, I shall not bring the box to thee." His Majesty asked, "Who then shall bring it to me?" Teta answered, "The oldest of the three children of Rut-tetet shall bring it unto thee." His Majesty said, "It is my will that thou shalt tell me who this Rut-tetet is." Teta answered, "This Rut-tetet is the wife of a priest of Ra of Sakhabu,[1] who is about to give birth to three children of Ra. He told her that these children should attain to the highest dignities in the whole country, and that the oldest of them should become high priest[2] of Heliopolis." On hearing these words the heart of the king became sad; and Teta said, "Wherefore art thou so sad, O king my lord? Is it because of the three children? I say unto thee, Verily thy son, verily his son, verily one of them." His Majesty asked, "When will these three children be born?" Teta answered, "Rut-tetet will give them birth on the fifteenth day of the first month of Pert."[3] The king then made a remark the exact meaning of which it is difficult to follow, but from one part of it it is clear that he expressed his determination to go and visit the temple of Ra of Sakhabu, which seems to have been situated on or near the great ca.n.a.l of the Letopolite nome. In reply Teta declared that he would take care that the water in the ca.n.a.l should be 4 cubits (about 6 feet) deep, _i.e._ that the water should be deep enough for the royal barge to sail on the ca.n.a.l without difficulty. The king then returned to his palace and gave orders that Teta should have lodgings given him in the house of Prince Herutataf, that he should live with him, and that he should be provided with one thousand bread-cakes, one hundred pots of beer, one ox, and one hundred bundles of vegetables. And all that the king commanded concerning Teta was done.

[Footnote 1: A town which seems to have been situated in the second nome or "county" of Lower Egypt; the Greeks called the nome Letopolites.]

[Footnote 2: His official t.i.tle was "Ur-mau."]

[Footnote 3: The season Pert = November 15 - March 15.]

THE STORY OF RUT-TETET AND THE THREE SONS OF RA

The last section of the Westcar Papyrus deals with the birth of the three sons of Ra, who have been mentioned above. When the day drew nigh in which the three sons were to be born, Ra, the Sun-G.o.d, ordered the four G.o.ddesses, Isis, Nephthys,[1] Meskhenet,[2] and Heqet,[3] and the G.o.d Khnemu,[4] to go and superintend the birth of the three children, so that when they grew up, and were exercising the functions of rule throughout all Egypt, they should build temples to them, and furnish the altars in them with offerings of meat and drink in abundance. Then the four G.o.ddesses changed themselves into the forms of dancing women, and went to the house wherein the lady Rut-tetet lay ill, and finding her husband, the priest of Ra, who was called Rauser, outside, they clashed their cymbals together, and rattled their sistra, and tried to make him merry. When Rauser objected to this and told them that his wife lay ill inside the house, they replied, "Let us see her, for we know how to help her"; so he said to them and to Khnemu who was with them, "Enter in," and they did so, and they went to the room wherein Rut-tetet lay.

Isis, Nephthys, and Heqet a.s.sisted in bringing the three boys into the world. Meskhenet prophesied for each of them sovereignty over the land, and Khnemu bestowed health upon their bodies. After the birth of the three boys, the four G.o.ddesses and Khnemu went outside the house, and told Rauser to rejoice because his wife Rut-tetet had given him three children. Rauser said, "My Ladies, what can I do for you in return for this?" Having apparently nothing else to give them, he begged them to have barley brought from his granary, so that they might take it away as a gift to their own granaries; they agreed, and the G.o.d Khnemu brought the barley. So the G.o.ddesses set out to go to the place whence they had come.

[Footnote 1: Isis and Nephthys were the daughters of Keb and Nut, and sisters of Osiris and Set; the former was the mother of Horus, and the latter of Anubis.]

[Footnote 2: A G.o.ddess who presided over the birth of children.]

[Footnote 3: A very ancient Frog-G.o.ddess, who was a.s.sociated with generation and birth.]

[Footnote 4: A G.o.d who a.s.sisted at the creation of the world, and who fashioned the bodies of men and women.]

When they had arrived there Isis said to her companions: "How is it that we who went to Rut-tetet [by the command of Ra] have worked no wonder for the children which we could have announced to their father, who allowed us to depart [without begging a boon]?" So they made divine crowns such as belonged to the Lord (_i.e._ King), life, strength, health [be to him!], and they hid them in the barley. Then they sent rain and storm through the heavens, and they went back to the house of Rauser, apparently carrying the barley with them, and said to him, "Let the barley abide in a sealed room until we dance our way back to the north." So they put the barley in a sealed room. After Rut-tetet had kept herself secluded for fourteen days, she said to one of her handmaidens, "Is the house all ready?" and the handmaiden told her that it was provided with everything except jars of barley drink, which had not been brought. Rut-tetet then asked why they had not been brought, and the handmaiden replied in words that seem to mean that there was no barley in the house except that which belonged to the dancing G.o.ddesses, and that that was in a chamber which had been sealed with their seal.

Rut-tetet then told her to go and fetch some of the barley, for she was quite certain that when her husband Rauser returned he would make good what she took. Thereupon the handmaiden went to the chamber, and broke it open, and she heard in it loud cries and shouts, and the sounds of music and singing and dancing, and all the noises which men make in honour of the birth of a king, and she went back and told Rut-tetet what she had heard. Then Rut-tetet herself went through the room, and could not find the place where the noises came from, but when she laid her temple against a box, she perceived that the noises were inside it. She then took this box, which cannot have been of any great size, and put it in another box, which in turn she put in another box, which she sealed, and then wrapping this in a leather covering, she laid it in a chamber containing her jar of barley beer or barley wine, and sealed the door.

When Rauser returned from the fields, Rut-tetet related to him everything that had happened, and his heart was exceedingly glad, and he and his wife sat down and enjoyed themselves.

A few days after these events Rut-tetet had a quarrel with her handmaiden, and she slapped her well. The handmaiden was very angry, and in the presence of the household she said words to this effect: Dost thou dare to treat me in this way? I who can destroy thee? She has given birth to three kings, and I will go and tell the Majesty of King Khufu of this fact. The handmaiden thought that, if Khufu knew of the views of Rauser and Rut-tetet about the future of their three sons, and the prophecies of the G.o.ddesses, he would kill the children and perhaps their parents also. With the object in her mind of telling the king the handmaiden went to her maternal uncle, whom she found weaving flax on the walk, and told him what had happened, and said she was going to tell the king about the three children. From her uncle she obtained neither support nor sympathy; on the contrary, gathering together several strands of flax into a thick rope he gave her a good beating with the same. A little later the handmaiden went to the river or ca.n.a.l to fetch some water, and whilst she was filling her pot a crocodile seized her and carried her away and, presumably, ate her. Then the uncle went to the house of Rut-tetet to tell her what had happened, and he found her sitting down, with her head bowed over her breast, and exceedingly sad and miserable. He asked her, saying, "O Lady, wherefore art thou so sad?" And she told him that the cause of her sorrow was the handmaiden, who had been born in the house and had grown up in it, and who had just left it, threatening that she would go and tell the king about the birth of the three kings. The uncle of the handmaiden nodded his head in a consoling manner, and told Rut-tetet how she had come to him and informed him what she was going to do, and how he had given her a good beating with a rope of flax, and how she had gone to the river to fetch some water, and how a crocodile had carried her off.

There is reason to think that the three sons of Rut-tetet became the three kings of the fifth dynasty who were known by the names of Khafra, Menkaura, and Userkaf. The stories given above are valuable because they contain elements of history, for it is now well known that the immediate successors of the fourth dynasty, of which Khufu, Khafra, and Menkaura, the builders of the three great pyramids at Gizah, were the most important kings, were kings who delighted to call themselves sons of Ra, and who spared no effort to make the form of worship of the Sun-G.o.d that was practised at Anu, or Heliopolis, universal in Egypt. It is probable that the three magicians, Ubaaner, Tchatchamankh, and Teta were historical personages, whose abilities and skill in working magic appealed to the imagination of the Egyptians under all dynasties, and caused their names to be venerated to a remote posterity.

CHAPTER IV

THE BOOK OF THE DEAD

"Book of the Dead" is the name that is now generally given to the large collection of "Chapters," or compositions, both short and long, which the ancient Egyptians cut upon the walls of the corridors and chambers in pyramids and rock-hewn tombs, and cut or painted upon the insides and outsides of coffins and sarcophagi, and wrote upon papyri, etc., which were buried with the dead in their tombs. The first modern scholar to study these Chapters was the eminent Frenchman, J. Francois Champollion; he rightly concluded that all of them were of a religious character, but he was wrong in calling the collection as a whole "Funerary Ritual." The name "Book of the Dead" is a translation of the t.i.tle "Todtenbuch,"

given by Dr. R. Lepsius to his edition of a papyrus at Turin, containing a very long selection of the Chapters,[1] which he published in 1842.

"Book of the Dead" is on the whole a very satisfactory general description of these Chapters, for they deal almost entirely with the dead, and they were written entirely for the dead. They have nothing to do with the worship of the G.o.ds by those who live on the earth, and such prayers and hymns as are incorporated with them were supposed to be said and sung by the dead for their own benefit. The author of the Chapters of the Book of the Dead was the G.o.d Thoth, whose greatness has already been described in Chapter I of this book. Thus they were considered to be of divine origin, and were held in the greatest reverence by the Egyptians at all periods of their long history. They do not all belong to the same period, for many of them allude to the dismemberment and burning of the dead, customs that, though common enough in very primitive times, were abandoned soon after royal dynasties became established in Egypt.

[Footnote 1: The actual number of Chapters in this papyrus is 165.]