Read Ebook: Egyptian Tales Translated from the Papyri: First series IVth to XIIth dynasty by Petrie W M Flinders William Matthew Flinders

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In the earliest tale or the three there seems at first sight merely a sketch of faithlessness and revenge. But there is probably much more in it. To read it aright we must bear in mind the position of woman in ancient Egypt. If, in later ages, Islam has gone to the extreme of the man determining his own divorce at a word, in early times almost the opposite system prevailed. All property belonged to the woman; all that a man could earn, or inherit, was made over to his wife; and families always reckoned back further on the mother's side than the father's. As the changes in historical times have been in the direction of men's rights, it is very unlikely that this system of female predominance was invented or introduced, but rather that it descends from primitive times. In this tale we see, then, at the beginning of our knowledge of the country, the clashing of two different social systems. The reciter is strong for men's rights, he brings destruction on the wife, and never even gives her name, but always calls her merely "the wife of Uba-aner." But behind all this there is probably the remains of a very different system. The servant employed by the mistress seems to see nothing outrageous in her proceedings; and even the steward, who is on the master's side, waits a day or two before reporting matters. When we remember the supremacy in properly and descent which women held in Egypt, and then read this tale, it seems that it belongs to the close of a social system like that of the Nairs, in which the lady makes her selection--with variations from time to time. The incident of sending a present of clothing is curiously like the tale about a certain English envoy, whose proprieties were sadly ruffled in the Nair country, when a lady sent him a grand shawl with an intimation of her choice. The priestesses of Amen retained to the last this privilege of choice, as being under divine, and not human protection; but it seems to have become unseemly in late times.

The punishment of burning alive is very rarely, if ever, mentioned in Egyptian history, though it occurs in modern Egyptian tales: and it looks as if it were brought in here rather as a dire horror for the climax than as a probable incident. The place of the penalty, in front of the harem, or the private portion of the palace, was evidently for the intimidation of other ladies.

At the close of each tale, King Khufu, to whom it is told, orders funerary offerings by the usual formula, to be presented in honour of the king under whom the wonder took place. On the tablets of the tombs in the early times, there is usually recorded the offering--or, rather, the pious desire that there should be offered--thousands of loaves, of oxen, of gazelles, of cranes, &c., for a deceased person. Such expression cost no more by the thousand than by the dozen, so thousands came to be the usual expression in all ordaining of offerings.

The use of two large oars for steering explains the detail of the story. The oars were one on each side of the stern, and were each managed by a steerer. From the tale we see that the steerer led the song of the rowers, and if the leader ceased, all that side of the boat ceased also.. The position of the lost jewel upon the hair shows that it was in a fillet set with inlaying, like that seen on early figures, such as Nefert at Medum, who wears a fillet of rosettes to retain the hair; and the position of the steering oar attached to a post, with the handle rising high in the air, explains how it could strike the fillet and displace the jewel.

The last tale is really double, a tale within a tale. It begins with the wonders done by Dedi, and then goes on with the history or the children about whom he prophesied to Khufu.

The village of Dedi was probably near Medum, as in the temple of Sneferu at Medum an offering was found presented by a worshipper to the gods of Ded-sneferu: hence the background which is here given for the scene of Hordedef leading old Dedi. The translation of "the designs of the dwelling of Tahuti" is not certain; but the passage seems to refer to some architectural plan which was desired for the pyramid.

The story of Rud-didet is remarkable historically. She is said to be wife of the priest of Ra, her children are sons of Ra, and they are the first three kings of the Vth dynasty, and supplanted the line of Khufu. This points to the Vth Dynasty having been a priestly usurpation; and on looking at its history we see two confirmations 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 of the priest of Ra, that we find the claim of each king to be a "son of Ra." Another confirmation of this priestly descent is the abundance of priesthoods established for the kings of the Vth Dynasty; a care which agrees with their having a priestly origin; while in the tale it is particularly said that they would build up the temples, furnish the altars with offerings, supply the tables of libations, and increase the religious endowments.

From this tale we also learn that Egyptian women underwent a purification of fourteen days, during which they kept apart and did not attend to any household matters. The mistress of the house here inquires if the preparations are made for the feast on her return to household affairs; and hears then how the beer cannot be made for lack of the barley.

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 requisite scale provided for him. Yet it is imperative 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.

IN THE SEKHET HEMAT

THE PEASANT AND THE WORKMAN

There dwelt in the Sekhet Hemat--or salt country--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 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 of the High Steward Meruitensa. Now said this Hemti, when he saw the asses of Sekhti, that were pleasing in his eyes, "Oh that some good god would grant me to steal away the goods of Sekhti from him!"

Now the Hemti's house was by the dyke of the tow-path, which was straitened, and not wide, as much as the width of a waist cloth: on the one side of it was the water, and on the other side of it grew his corn. Hemti said then to his servant, "Hasten I 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 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 own matter.' I am he of whom you spake, even the Lord Steward of whom you think." Thereon he took to him branches of green tamarisk and scourged all his limbs, took his asses, and drave them into the pasture. And Sekhti wept very greatly, by reason of the pain of what he had suffered. 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 cry out at your violence."

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. 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 complaint, without replying to any of his speeches. He who desireth him to continue 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 Meruitensa 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--

"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 shalt be remembered to eternity." Said the Lord Steward, "Moreover, thou shalt be satisfied when thou shalt hear of thy complaints." He caused to be written on a clean roll of 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 overseers, and ate of all the good things of the king, with all his household.

Remarks

Of the tale of the peasant and the workman three copies, more or less imperfect, remain to us. At Berlin are two papyri, Nos. 2 and 4, containing parts of the tale, published in facsimile 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.

The scene of Meruitensa laying the case before the nobles who sat with him is interesting as showing that even simple cases were not decided by one judge, but referred to a council. Similarly, Una lays stress on the private trial of the queen being confided to him and only one other judge. Apparently, referring cases to a bench of judges was the means of preventing corruption.

The speeches of the Sekhti were given at full length in the papyrus, but owing to injuries we cannot now entirely recover them; they are all in much the same strain, only the first and last are translated here, and the others are passed over. The style of these speeches was evidently looked on as eloquent in those days, and this papyrus really seems to show the time when long-drawn comparisons and flowery wishes were in fashion. It is far different from later compositions, as it is also from the earlier simple narration of crude marvels in the tales of the magicians.

The close of the tale is defective, but from the remains it appears to have ended by the gift of the Hemti's property to the oppressed Sekhti and the triumph of the injured peasant.

THE SHIPWRECKED SAILOR

The wise servant said, "Let thy heart be satisfied, O my lord, for that we have come back to the country; after we have long been on board, and rowed much, the prow has at last touched land. All the people rejoice, and embrace us one after another. Moreover, we have come back in good health, and not a man is lacking; although we have been to the ends of Wawat, and gone through the land of Senmut, we have returned in peace, and our land--behold, we have come back to it. Hear me, my lord; I have no other refuge. Wash thee, and turn the water over thy ringers; then go and tell the tale to the majesty."

His lord replied, "Thy heart continues still its wandering words! but although the mouth of a man may save him, his words may also cover his face with confusion. Wilt thou do then as thy heart moves thee? This that thou wilt say, tell quietly."

The sailor then answered, "Now I shall tell that which has happened to me, to my very self I was going to the mines of Pharaoh, and I went down on the sea on a ship of 150 cubits long and 40 cubits wide, with 150 sailors of the best of Egypt, who had seen heaven and earth, and whose hearts were stronger than lions. They had said that the wind would not be contrary, or that there would be none. But as we approached the land the wind arose, and threw up waves eight cubits high. As for me, I seized a piece of wood; but those who were in the vessel perished, without one remaining. A wave threw me on an island, after that I had been three days alone, without a companion beside my own heart. I laid me in a thicket, and the shadow covered me. Then stretched I my limbs to try to find something for my mouth. I found there figs and grapes, all manner of good herbs, berries and grain, melons of all kinds, fishes and birds. Nothing was lacking. And I satisfied myself; and left on the ground that which was over, of what my arms had been filled withal. I dug a pit, I lighted a fire, and I made a burnt-offering unto the gods.

"Suddenly I heard a noise as of thunder, which I thought to be that of a wave of the sea. The trees shook, and the earth was moved. I uncovered my face, and I saw that a serpent drew near. He was thirty cubits long, and his beard greater than two cubits; his body was as overlayed with gold, and his colour as that of true lazuli. He coiled himself before me.

"Then he opened his mouth, while that I lay on my face before him, and he said to me, 'What has brought thee, what has brought thee, little one, what has brought thee? If thou sayest not speedily what has brought thee to this isle, I will make thee know thyself; as a flame thou shalt vanish, if thou tellest me not something I have not heard, or which I knew not, before thee.'

"Then he took me in his mouth and carried me to his resting-place, and layed me down without any hurt. I was whole and sound, and nothing was gone from me. Then he opened his mouth against me, while that I lay on my face before him, and he said, 'What has brought thee, what has brought thee, little one, what has brought thee to this isle which is in the sea, and of which the shores are in the midst of the waves?'

"Then I replied to him, and holding my arms low before him, I said to him,' I was embarked for the mines by the order of the majesty, in a ship, 150 cubits was its length, and the width of it 40 cubits. It had 150 sailors of the best of Egypt, who had seen heaven and earth, and the hearts of whom were stronger than lions. They said that the wind would not be contrary, or that there would be none. Each of them exceeded his companion in the prudence of his heart and the strength of his arm, and I was not beneath any of them. A storm came upon us while we were on the sea. Hardly could we reach to the shore when the wind waxed yet greater, and the waves rose even eight cubits. As for me, I seized a piece of wood, while those who were in the boat perished without one being left with me for three days. Behold me now before thee, for I was brought to this isle by a wave of the sea.'

"Then said he to me, 'Fear not, fear not, little one, and make not thy face sad. If thou hast come to me, it is God who has let thee live. For it is He who has brought thee to this isle of the blest, where nothing is lacking, and which is filled with all good 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.

'"Converse is pleasing, and he who tastes of it passes over his misery. 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 , 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 I 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, I 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 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 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 month, 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 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 is written by the scribe of cunning fingers Ameni-amen-aa; may he live in life, wealth, and health!

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 transcription. 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 translation is in M. Golenischeff's excellent "Inventaire de la collection Egyptienne ," 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 conceived, 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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