Uarda: A Romance of Ancient Egypt

Uarda

A Romance of Ancient Egypt

by Georg Ebers

Translated from the German

by Clara Bell

PREFACE.

In the winter of 1873 I spent some weeks in one of the tombs of the Necropolis of Thebes in order to study the monuments of that solemn city of the dead; and during my long rides in the silent desert the germ was developed whence this book has since grown. The leisure of mind and body required to write it was given me through a long but not disabling illness.

In the first instance I intended to elucidate this story—like my Egyptian Princess—with numerous and extensive notes placed at the end; but I was led to give up this plan from finding that it would lead me to the repetition of much that I had written in the notes to that earlier work.

The numerous notes to the former novel had a threefold purpose. In the first place they served to explain the text; in the second they were a guarantee of the care with which I had striven to depict the archaeological details in all their individuality from the records of the monuments and of Classic Authors; and thirdly I hoped to supply the reader who desired further knowledge of the period with some guide to his studies.

In the present work I shall venture to content myself with the simple statement that I have introduced nothing as proper to Egypt and to the period of Rameses that cannot be proved by some authority; the numerous monuments which have descended to us from the time of the Rameses, in fact enable the enquirer to understand much of the aspect and arrangement of Egyptian life, and to follow it step try step through the details of religious, public, and private life, even of particular individuals. The same remark cannot be made in regard to their mental life, and here many an anachronism will slip in, many things will appear modern, and show the coloring of the Christian mode of thought.

Every part of this book is intelligible without the aid of notes; but, for the reader who seeks for further enlightenment, I have added some foot-notes, and have not neglected to mention such works as afford more detailed information on the subjects mentioned in the narrative.

The reader who wishes to follow the mind of the author in this work should not trouble himself with the notes as he reads, but merely at the beginning of each chapter read over the notes which belong to the foregoing one. Every glance at the foot-notes must necessarily disturb and injure the development of the tale as a work of art. The story stands here as it flowed from one fount, and was supplied with notes only after its completion.

A narrative of Herodotus combined with the Epos of Pentaur, of which so many copies have been handed down to us, forms the foundation of the story.

The treason of the Regent related by the Father of history is referable perhaps to the reign of the third and not of the second Rameses. But it is by no means certain that the Halicarnassian writer was in this case misinformed; and in this fiction no history will be inculcated, only as a background shall I offer a sketch of the time of Sesostris, from a picturesque point of view, but with the nearest possible approach to truth. It is true that to this end nothing has been neglected that could be learnt from the monuments or the papyri; still the book is only a romance, a poetic fiction, in which I wish all the facts derived from history and all the costume drawn from the monuments to be regarded as incidental, and the emotions of the actors in the story as what I attach importance to.

But I must be allowed to make one observation. From studying the conventional mode of execution of ancient Egyptian art—which was strictly subject to the hieratic laws of type and proportion—we have accustomed ourselves to imagine the inhabitants of the Nile-valley in the time of the Pharaohs as tall and haggard men with little distinction of individual physiognomy, and recently a great painter has sought to represent them under this aspect in a modern picture. This is an error; the Egyptians, in spite of their aversion to foreigners and their strong attachment to their native soil, were one of the most intellectual and active people of antiquity; and he who would represent them as they lived, and to that end copies the forms which remain painted on the walls of the temples and sepulchres, is the accomplice of those priestly corrupters of art who compelled the painters and sculptors of the Pharaonic era to abandon truth to nature in favor of their sacred laws of proportion.

He who desires to paint the ancient Egyptians with truth and fidelity, must regard it in some sort as an act of enfranchisement; that is to say, he must release the conventional forms from those fetters which were peculiar to their art and altogether foreign to their real life. Indeed, works of sculpture remain to us of the time of the first pyramid, which represent men with the truth of nature, unfettered by the sacred canon. We can recall the so-called Village Judge of Bulaq, the Scribe now in Paris, and a few figures in bronze in different museums, as well as the noble and characteristic busts of all epochs, which amply prove how great the variety of individual physiognomy, and, with that, of individual character was among the Egyptians. Alma Tadelna in London and Gustav Richter in Berlin have, as painters, treated Egyptian subjects in a manner which the poet recognizes and accepts with delight.

Many earlier witnesses than the late writer Flavius Vopiscus might be referred to who show us the Egyptians as an industrious and peaceful people, passionately devoted it is true to all that pertains to the other world, but also enjoying the gifts of life to the fullest extent, nay sometimes to excess.

Real men, such as we see around us in actual life, not silhouettes constructed to the old priestly scale such as the monuments show us—real living men dwelt by the old Nile-stream; and the poet who would represent them must courageously seize on types out of the daily life of modern men that surround him, without fear of deviating too far from reality, and, placing them in their own long past time, color them only and clothe them to correspond with it.

I have discussed the authorities for the conception of love which I have ascribed to the ancients in the preface to the second edition of An Egyptian Princess.

With these lines I send Uarda into the world; and in them I add my thanks to those dear friends in whose beautiful home, embowered in green, bird-haunted woods, I have so often refreshed my spirit and recovered my strength, where I now write the last words of this book.

Rheinbollerhutte, September 22, 1876.

GEORG EBERS.

PREFACE TO THE GERMAN EDITION.

The earlier editions of Uarda were published in such rapid succession, that no extensive changes in the stereotyped text could be made; but from the first issue, I have not ceased to correct it, and can now present to the public this new fifth edition as a revised one.

Having felt a constantly increasing affection for Uarda during the time I was writing, the friendly and comprehensive attention bestowed upon it by our greatest critics and the favorable reception it met with in the various classes of society, afforded me the utmost pleasure.

I owe the most sincere gratitude to the honored gentlemen, who called my attention to certain errors, and among them will name particularly Professor Paul Ascherson of Berlin, and Dr. C. Rohrbach of Gotha. Both will find their remarks regarding mistakes in the geographical location of plants, heeded in this new edition.

The notes, after mature deliberation, have been placed at the foot of the pages instead of at the end of the book.

So many criticisms concerning the title Uarda have recently reached my ears, that, rather by way of explanation than apology, I will here repeat what I said in the preface to the third edition.

This title has its own history, and the more difficult it would be for me to defend it, the more ready I am to allow an advocate to speak for me, an advocate who bears a name no less distinguished than that of G. E. Lessing, who says:

Nanine? (by Voltaire, 1749). What sort of title is that? What thoughts does it awake? Neither more nor less than a title should arouse. A title must not be a bill of fare. The less it betrays of the contents, the better it is. Author and spectator are both satisfied, and the ancients rarely gave their comedies anything but insignificant names.

This may be the case with Uarda, whose character is less prominent than some others, it is true, but whose sorrows direct the destinies of my other heroes and heroines.

Why should I conceal the fact? The character of Uarda and the present story have grown out of the memory of a Fellah girl, half child, half maiden, whom I saw suffer and die in a hut at Abu el Qurnah in the Necropolis of Thebes.

I still persist in the conviction I have so frequently expressed, the conviction that the fundamental traits of the life of the soul have undergone very trivial modifications among civilized nations in all times and ages, but will endeavor to explain the contrary opinion, held by my opponents, by calling attention to the circumstance, that the expression of these emotions show considerable variations among different peoples, and at different epochs. I believe that Juvenal, one of the ancient writers who best understood human nature, was right in saying:

"Nil erit ulterius, quod nostris moribus addat

Posteritas: eadem cupient facientque minores."

Leipsic, October 15th, 1877.

U A R D A.

CHAPTER I.

By the walls of Thebes—the old city of a hundred gates—the Nile spreads to a broad river; the heights, which follow the stream on both sides, here take a more decided outline; solitary, almost cone-shaped peaks stand out sharply from the level background of the many-colored. limestone hills, on which no palm-tree flourishes and in which no humble desert-plant can strike root. Rocky crevasses and gorges cut more or less deeply into the mountain range, and up to its ridge extends the desert, destructive of all life, with sand and stones, with rocky cliffs and reef-like, desert hills.

Behind the eastern range the desert spreads to the Red Sea; behind the western it stretches without limit, into infinity. In the belief of the Egyptians beyond it lay the region of the dead.

Between these two ranges of hills, which serve as walls or ramparts to keep back the desert-sand, flows the fresh and bounteous Nile, bestowing blessing and abundance; at once the father and the cradle of millions of beings. On each shore spreads the wide plain of black and fruitful soil, and in the depths many-shaped creatures, in coats of mail or scales, swarm and find subsistence.

The lotos floats on the mirror of the waters, and among the papyrus reeds by the shore water-fowl innumerable build their nests. Between the river and the mountain-range lie fields, which after the seed-time are of a shining blue-green, and towards the time of harvest glow like gold. Near the brooks and water-wheels here and there stands a shady sycamore; and date-palms, carefully tended, group themselves in groves. The fruitful plain, watered and manured every year by the inundation, lies at the foot of the sandy desert-hills behind it, and stands out like a garden flower-bed from the gravel-path.

In the fourteenth century before Christ—for to so remote a date we must direct the thoughts of the reader—impassable limits had been set by the hand of man, in many places in Thebes, to the inroads of the water; high dykes of stone and embankments protected the streets and squares, the temples and the palaces, from the overflow.

Canals that could be tightly closed up led from the dykes to the land within, and smaller branch-cuttings to the gardens of Thebes.

On the right, the eastern bank of the Nile, rose the buildings of the far-famed residence of the Pharaohs. Close by the river stood the immense and gaudy Temples of the city of Amon; behind these and at a short distance from the Eastern hills—indeed at their very foot and partly even on the soil of the desert—were the palaces of the King and nobles, and the shady streets in which the high narrow houses of the citizens stood in close rows.

Life was gay and busy in the streets of the capital of the Pharaohs.

The western shore of the Nile showed a quite different scene. Here too there was no lack of stately buildings or thronging men; but while on the farther side of the river there was a compact mass of houses, and the citizens went cheerfully and openly about their day's work, on this side there were solitary splendid structures, round which little houses and huts seemed to cling as children cling to the protection of a mother. And these buildings lay in detached groups.

Any one climbing the hill and looking down would form the notion that there lay below him a number of neighboring villages, each with its lordly manor house. Looking from the plain up to the precipice of the western hills, hundreds of closed portals could be seen, some solitary, others closely ranged in rows; a great number of them towards the foot of the slope, yet more half-way up, and a few at a considerable height.

And even more dissimilar were the slow-moving, solemn groups in the roadways on this side, and the cheerful, confused throng yonder. There, on the eastern shore, all were in eager pursuit of labor or recreation, stirred by pleasure or by grief, active in deed and speech; here, in the west, little was spoken, a spell seemed to check the footstep of the wanderer, a pale hand to sadden the bright glance of every eye, and to banish the smile from every lip.

And yet many a gaily-dressed bark stopped at the shore, there was no lack of minstrel bands, grand processions passed on to the western heights; but the Nile boats bore the dead, the songs sung here were songs of lamentation, and the processions consisted of mourners following the sarcophagus.

We are standing on the soil of the City of the Dead of Thebes.

Nevertheless even here nothing is wanting for return and revival, for to the Egyptian his dead died not. He closed his eyes, he bore him to the Necropolis, to the house of the embalmer, or Kolchytes, and then to the grave; but he knew that the souls of the departed lived on; that the justified absorbed into Osiris floated over the Heavens in the vessel of the Sun; that they appeared on earth in the form they choose to take upon them, and that they might exert influence on the current of the lives of the survivors. So he took care to give a worthy interment to his dead, above all to have the body embalmed so as to endure long: and had fixed times to bring fresh offerings for the dead of flesh and fowl, with drink-offerings and sweet-smelling essences, and vegetables and flowers.

Neither at the obsequies nor at the offerings might the ministers of the gods be absent, and the silent City of the Dead was regarded as a favored sanctuary in which to establish schools and dwellings for the learned.

So it came to pass that in the temples and on the site Of the Necropolis, large communities of priests dwelt together, and close to the extensive embalming houses lived numerous Kolchytes, who handed down the secrets of their art from father to son.

Besides these there were other manufactories and shops. In the former, sarcophagi of stone and of wood, linen bands for enveloping mummies, and amulets for decorating them, were made; in the latter, merchants kept spices and essences, flowers, fruits, vegetables and pastry for sale. Calves, gazelles, goats, geese and other fowl, were fed on enclosed meadow-plats, and the mourners betook themselves thither to select what they needed from among the beasts pronounced by the priests to be clean for sacrifice, and to have them sealed with the sacred seal. Many bought only part of a victim at the shambles—the poor could not even do this. They bought only colored cakes in the shape of beasts, which symbolically took the place of the calves and geese which their means were unable to procure. In the handsomest shops sat servants of the priests, who received forms written on rolls of papyrus which were filled up in the writing room of the temple with those sacred verses which the departed spirit must know and repeat to ward off the evil genius of the deep, to open the gate of the under world, and to be held righteous before Osiris and the forty-two assessors of the subterranean court of justice.

What took place within the temples was concealed from view, for each was surrounded by a high enclosing wall with lofty, carefully-closed portals, which were only opened when a chorus of priests came out to sing a pious hymn, in the morning to Horus the rising god, and in the evening to Tum the descending god.

[The course of the Sun was compared to that of the life of Man.

He rose as the child Horns, grew by midday to the hero Ra, who

conquered the Uraeus snake for his diadem, and by evening was an old

Man, Tum. Light had been born of darkness, hence Tum was regarded

as older than Horns and the other gods of light.]

As soon as the evening hymn of the priests was heard, the Necropolis was deserted, for the mourners and those who were visiting the graves were required by this time to return to their boats and to quit the City of the Dead. Crowds of men who had marched in the processions of the west bank hastened in disorder to the shore, driven on by the body of watchmen who took it in turns to do this duty and to protect the graves against robbers. The merchants closed their booths, the embalmers and workmen ended their day's work and retired to their houses, the priests returned to the temples, and the inns were filled with guests, who had come hither on long pilgrimages from a distance, and who preferred passing the night in the vicinity of the dead whom they had come to visit, to going across to the bustling noisy city farther shore.

The voices of the singers and of the wailing women were hushed, even the song of the sailors on the numberless ferry boats from the western shore to Thebes died away, its faint echo was now and then borne across on the evening air, and at last all was still.

A cloudless sky spread over the silent City of the Dead, now and then darkened for an instant by the swiftly passing shade of a bat returning to its home in a cave or cleft of the rock after flying the whole evening near the Nile to catch flies, to drink, and so prepare itself for the next day's sleep. From time to time black forms with long shadows glided over the still illuminated plain—the jackals, who at this hour frequented the shore to slake their thirst, and often fearlessly showed themselves in troops in the vicinity of the pens of geese and goats.

It was forbidden to hunt these robbers, as they were accounted sacred to the god Anubis, the tutelary of sepulchres; and indeed they did little mischief, for they found abundant food in the tombs.

[The jackal-headed god Anubis was the son of Osiris and Nephthys,

and the jackal was sacred to him. In the earliest ages even he is

prominent in the nether world. He conducts the mummifying process,

preserves the corpse, guards the Necropolis, and, as Hermes

Psychopompos (Hermanubis), opens the way for the souls. According

to Plutarch "He is the watch of the gods as the dog is the watch of

men."]

The remnants of the meat offerings from the altars were consumed by them; to the perfect satisfaction of the devotees, who, when they found that by the following day the meat had disappeared, believed that it had been accepted and taken away by the spirits of the underworld.

They also did the duty of trusty watchers, for they were a dangerous foe for any intruder who, under the shadow of the night, might attempt to violate a grave.

Thus—on that summer evening of the year 1352 B.C., when we invite the reader to accompany us to the Necropolis of Thebes—after the priests' hymn had died away, all was still in the City of the Dead.

The soldiers on guard were already returning from their first round when suddenly, on the north side of the Necropolis, a dog barked loudly; soon a second took up the cry, a third, a fourth. The captain of the watch called to his men to halt, and, as the cry of the dogs spread and grew louder every minute, commanded them to march towards the north.

The little troop had reached the high dyke which divided the west bank of the Nile from a branch canal, and looked from thence over the plain as far as the river and to the north of the Necropolis. Once more the word to halt was given, and as the guard perceived the glare of torches in the direction where the dogs were barking loudest, they hurried forward and came up with the author of the disturbance near the Pylon of the temple erected by Seti I., the deceased father of the reigning King Rameses II.

[The two pyramidal towers joined by a gateway which formed the

entrance to an Egyptian temple were called the Pylon.]

The moon was up, and her pale light flooded the stately structure, while the walls glowed with the ruddy smoky light of the torches which flared in the hands of black attendants.

A man of sturdy build, in sumptuous dress, was knocking at the brass-covered temple door with the metal handle of a whip, so violently that the blows rang far and loud through the night. Near him stood a litter, and a chariot, to which were harnessed two fine horses. In the litter sat a young woman, and in the carriage, next to the driver, was the tall figure of a lady. Several men of the upper classes and many servants stood around the litter and the chariot. Few words were exchanged; the whole attention of the strangely lighted groups seemed concentrated on the temple-gate. The darkness concealed the features of individuals, but the mingled light of the moon and the torches was enough to reveal to the gate-keeper, who looked down on the party from a tower of the Pylon, that it was composed of persons of the highest rank; nay, perhaps of the royal family.

He called aloud to the one who knocked, and asked him what was his will.

He looked up, and in a voice so rough and imperious, that the lady in the litter shrank in horror as its tones suddenly violated the place of the dead, he cried out—How long are we to wait here for you—you dirty hound? Come down and open the door and then ask questions. If the torch-light is not bright enough to show you who is waiting, I will score our name on your shoulders with my whip, and teach you how to receive princely visitors.

While the porter muttered an unintelligible answer and came down the steps within to open the door, the lady in the chariot turned to her impatient companion and said in a pleasant but yet decided voice, You forget, Paaker, that you are back again in Egypt, and that here you have to deal not with the wild Schasu,—[A Semitic race of robbers in the cast of Egypt.]—but with friendly priests of whom we have to solicit a favor. We have always had to lament your roughness, which seems to me very ill-suited to the unusual circumstances under which we approach this sanctuary.

Although these words were spoken in a tone rather of regret than of blame, they wounded the sensibilities of the person addressed; his wide nostrils began to twitch ominously, he clenched his right hand over the handle of his whip, and, while he seemed to be bowing humbly, he struck such a heavy blow on the bare leg of a slave who was standing near to him, an old Ethiopian, that he shuddered as if from sudden cold, though-knowing his lord only too well—he let no cry of pain escape him. Meanwhile the gate-keeper had opened the door, and with him a tall young priest stepped out into the open air to ask the will of the intruders.

Paaker would have seized the opportunity of speaking, but the lady in the chariot interposed and said:

I am Bent-Anat, the daughter of the King, and this lady in the litter is Nefert, the wife of the noble Mena, the charioteer of my father. We were going in company with these gentlemen to the north-west valley of the Necropolis to see the new works there. You know the narrow pass in the rocks which leads up the gorge. On the way home I myself held the reins and I had the misfortune to drive over a girl who sat by the road with a basket full of flowers, and to hurt her—to hurt her very badly I am afraid. The wife of Mena with her own hands bound up the child, and then she carried her to her father's house—he is a paraschites—[One who opened the bodies of the dead to prepare them for being embalmed.]—Pinem is his name. I know not whether he is known to you.

Thou hast been into his house, Princess?

Indeed, I was obliged, holy father, she replied, I know of course that I have defiled myself by crossing the threshold of these people, but—

But, cried the wife of Mena, raising herself in her litter, Bent-Anat can in a day be purified by thee or by her house-priest, while she can hardly—or perhaps never—restore the child whole and sound again to the unhappy father.

Still, the den of a paraschites is above every thing unclean, said the chamberlain Penbesa, master of the ceremonies to the princess, interrupting the wife of Mena, and I did not conceal my opinion when Bent-Anat announced her intention of visiting the accursed hole in person. I suggested, he continued, turning to the priest, that she should let the girl be taken home, and send a royal present to the father.

And the princess? asked the priest.

She acted, as she always does, on her own judgment, replied the master of the ceremonies.

And that always hits on the right course, cried the wife of Mena.

Would to God it were so! said the princess in a subdued voice. Then she continued, addressing the priest, Thou knowest the will of the Gods and the hearts of men, holy father, and I myself know that I give alms willingly and help the poor even when there is none to plead for them but their poverty. But after what has occurred here, and to these unhappy people, it is I who come as a suppliant.

Thou? said the chamberlain.

I, answered the princess with decision. The priest who up to this moment had remained a silent witness of the scene raised his right hand as in blessing and spoke.

Thou hast done well. The Hathors fashioned thy heart and the Lady of Truth guides it. Thou hast broken in on our night-prayers to request us to send a doctor to the injured girl?

[Hathor was Isis under a substantial form. She is the goddess of

the pure, light heaven, and bears the Sun-disk between cow-horns on

a cow's head or on a human head with cow's ears. She was named the

Fair, and all the pure joys of life are in her gift. Later she was

regarded as a Muse who beautifies life with enjoyment, love, song,

and the dance. She appears as a good fairy by the cradle of

children and decides their lot in life. She bears many names: and

several, generally seven, Hathors were represented, who personified

the attributes and influence of the goddess.]

Thou hast said.

I will ask the high-priest to send the best leech for outward wounds immediately to the child. But where is the house of the paraschites Pinem? I do not know it.

Northwards from the terrace of Hatasu,—[A great queen of the 18th dynasty and guardian of two Pharaohs]—close to—; but I will charge one of my attendants to conduct the leech. Besides, I want to know early in the morning how the child is doing.—Paaker.

The rough visitor, whom we already know, thus called upon, bowed to the earth, his arms hanging by his sides, and asked:

What dost thou command?

I appoint you guide to the physician, said the princess. "It will be easy to the king's pioneer to find the little half-hidden house again—

[The title here rendered pioneer was that of an officer whose duties

were those at once of a scout and of a Quarter-Master General. In

unknown and comparatively savage countries it was an onerous post.

—Translator.]

besides, you share my guilt, for, she added, turning to the priest, I confess that the misfortune happened because I would try with my horses to overtake Paaker's Syrian racers, which he declared to be swifter than the Egyptian horses. It was a mad race."

And Amon be praised that it ended as it did, exclaimed the master of the ceremonies. Packer's chariot lies dashed in pieces in the valley, and his best horse is badly hurt.

He will see to him when he has taken the physician to the house of the paraschites, said the princess. Dost thou know, Penbesa—thou anxious guardian of a thoughtless girl—that to-day for the first time I am glad that my father is at the war in distant Satiland?—[Asia].

He would not have welcomed us kindly! said the master of the ceremonies, laughing.

But the leech, the leech! cried Bent-Anat. Packer, it is settled then. You will conduct him, and bring us to-morrow morning news of the wounded girl.

Paaker bowed; the princess bowed her head; the priest and his companions, who meanwhile had come out of the temple and joined him, raised their hands in blessing, and the belated procession moved towards the Nile.

Paaker remained alone with his two slaves; the commission with which the princess had charged him greatly displeased him. So long as the moonlight enabled him to distinguish the litter of Mena's wife, he gazed after it; then he endeavored to recollect the position of the hut of the paraschites. The captain of the watch still stood with the guard at the gate of the temple.

Do you know the dwelling of Pinem the paraschites? asked Paaker.

What do you want with him?

That is no concern of yours, retorted Paaker.

Lout! exclaimed the captain, left face and forwards, my men.

Halt! cried Paaker in a rage. I am the king's chief pioneer.

Then you will all the more easily find the way back by which you came. March.

The words were followed by a peal of many-voiced laughter: the re-echoing insult so confounded Paaker that he dropped his whip on the ground. The slave, whom a short time since he had struck with it, humbly picked it up and then followed his lord into the fore court of the temple. Both attributed the titter, which they still could hear without being able to detect its origin, to wandering spirits. But the mocking tones had been heard too by the old gate-keeper, and the laughers were better known to him than to the king's pioneer; he strode with heavy steps to the door of the temple through the black shadow of the pylon, and striking blindly before him called out—

Ah! you good-for-nothing brood of Seth.

[The Typhon of the Greeks. The enemy of Osiris, of truth, good

and purity. Discord and strife in nature. Horns who fights against

him for his father Osiris, can throw him and stun him, but never

annihilate him.]

You gallows-birds and brood of hell—I am coming.

The giggling ceased; a few youthful figures appeared in the moonlight, the old man pursued them panting, and, after a short chase, a troop of youths fled back through the temple gate.

The door-keeper had succeeded in catching one miscreant, a boy of thirteen, and held him so tight by the ear that his pretty head seemed to have grown in a horizontal direction from his shoulders.

I will take you before the school-master, you plague-of-locusts, you swarm of bats! cried the old man out of breath. But the dozen of school-boys, who had availed themselves of the opportunity to break out of bounds, gathered coaxing round him, with words of repentance, though every eye sparkled with delight at the fun they had had, and of which no one could deprive them; and when the biggest of them took the old man's chin, and promised to give him the wine which his mother was to send him next day for the week's use, the porter let go his prisoner—who tried to rub the pain out of his burning ear—and cried out in harsher tones than before:

You will pay me, will you, to let you off! Do you think I will let your tricks pass? You little know this old man. I will complain to the Gods, not to the school-master; and as for your wine, youngster, I will offer it as a libation, that heaven may forgive you.

CHAPTER II.

The temple where, in the fore-court, Paaker was waiting, and where the priest had disappeared to call the leech, was called the House of Seti—[It is still standing and known as the temple of Qurnah.]—and was one of the largest in the City of the Dead. Only that magnificent building of the time of the deposed royal race of the reigning king's grandfather—that temple which had been founded by Thotmes III., and whose gate-way Amenophis III. had adorned with immense colossal statues—[That which stands to the north is the famous musical statue, or Pillar of Memmon]—exceeded it in the extent of its plan; in every other respect it held the pre-eminence among the sanctuaries of the Necropolis. Rameses I. had founded it shortly after he succeeded in seizing the Egyptian throne; and his yet greater son Seti carried on the erection, in which the service of the dead for the Manes of the members of the new royal family was conducted, and the high festivals held in honor of the Gods of the under-world. Great sums had been expended for its establishment, for the maintenance of the priesthood of its sanctuary, and the support of the institutions connected with it. These were intended to be equal to the great original foundations of priestly learning at Heliopolis and Memphis; they were regulated on the same pattern, and with the object of raising the new royal residence of Upper Egypt, namely Thebes, above the capitals of Lower Egypt in regard to philosophical distinction.

One of the most important of these foundations was a very celebrated school of learning.

[Every detail of this description of an Egyptian school is derived

from sources dating from the reign of Rameses II. and his

successor, Merneptah.]

First there was the high-school, in which priests, physicians, judges, mathematicians, astronomers, grammarians, and other learned men, not only had the benefit of instruction, but, subsequently, when they had won admission to the highest ranks of learning, and attained the dignity of Scribes, were maintained at the cost of the king, and enabled to pursue their philosophical speculations and researches, in freedom from all care, and in the society of fellow-workers of equal birth and identical interests.

An extensive library, in which thousands of papyrus-rolls were preserved, and to which a manufactory of papyrus was attached, was at the disposal of the learned; and some of them were intrusted with the education of the younger disciples, who had been prepared in the elementary school, which was also dependent on the House—or university—of Seti. The lower school was open to every son of a free citizen, and was often frequented by several hundred boys, who also found night-quarters there. The parents were of course required either to pay for their maintenance, or to send due supplies of provisions for the keep of their children at school.

In a separate building lived the temple-boarders, a few sons of the noblest families, who were brought up by the priests at a great expense to their parents.

Seti I., the founder of this establishment, had had his own sons, not excepting Rameses, his successor, educated here.

The elementary schools were strictly ruled, and the rod played so large a part in them, that a pedagogue could record this saying: The scholar's ears are at his back: when he is flogged then he hears.