Remarks

Remarks

The tales or the magicians are only preserved in a single copy, and of

that the beginning is entirely lost. The papyrus was brought from Egypt

by an English traveller, and was purchased by the Berlin Museum from the

property of Lepsius, who had received it from the owner, Miss Westcar:

hence it is known as the Westcar papyrus. It was written probably in the

XIIth Dynasty, but doubtless embodied tales, which had been floating

for generations before, about the names of the early kings. It shows us

probably the kind of material that existed for the great recension of

the pre-monu-mental history, made in the time of Seti I. Those ages of

the first three dynasties were as long before that recension as we are

after it; and this must always be remembered in considering the

authority of the Egyptian records.

This papyrus has been more thoroughly studied than most, perhaps more

than any other. Erman has devoted two volumes to it; publishing the

whole in photographic facsimile, transcribed in hieroglyphs,

transcribed in the modern alphabet, translated literally, translated

freely, commented on and discussed word by word, and with a complete

glossary of all words used in it. This exhaustive publication is named

"Der Marchen des Papyrus Westcar." Moreover, Maspero has given a

current translation in the "Contes Populaires," 2nd edit. pp. 53-86.

The scheme of these tales is that they are all told to King Khufu by his

sons; and as the beginning is lost, eight lines are here added to

explain this and introduce the subject. The actual papyrus begins with

the last few words of a previous tale concerning some other magician

under an earlier king. Then comes the tale of Khafra, next that of

Bau-f-ra, and lastly that of Hor-dedef.

It need hardly be said that these tales are quite fictitious. The king

and his successor Khafra are real, but the other sons cannot be

identified; and the confusion of supposing three kings of the Vth

Dynasty to be triplets born early in the IVth Dynasty, shows what very

vague ideas of their own history the Egyptians had when these tales were

formed. This does not prevent our seeing that they embodied some very

important traditions, and gives us an unequalled picture of the early

civilisation.

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 hinging of this tale, and of those that follow it, upon the use of

magic, shows how thoroughly the belief in magic powers was ingrained

in the Egyptians. Now such a belief implies the presence of magicians,

and shows how familiar must have been the claim to such powers, and

the practising of the tricks of witchcraft, so prevalent in Africa in

modern times. The efficacy of a model, such as this crocodile of wax,

is an idea continually met with in Egypt. The system of tomb furniture

and decoration, of _ka_ statues, of _ushabtis_ or figures to work for

the deceased, and the models placed in foundation deposits, all show

how a model was supposed to have the efficacy of an actual reality.

Even in the latest tale of all (written in Ptolemaic times), Setnau

makes a model of a boat and men, to be sunk in the river to work for

him. The reconversion of the crocodile to wax, on being taken up by

the magician, reminds us of the serpent becoming again a rod when

taken up by Aaron.

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.

We are so accustomed to think of tedium as something modern, that it

seems strange to find in the oldest tales [Page 16] in the world how the

first king of whom we know anything was bored by his pleasures. A reward

for discovering a new pleasure is the very basis of the tale of Sneferu;

and the wise man's remedy of a day in the country is still the best

resource, though all that we know as human history has tried its

experiments in enjoyment since then. The flavour of the ballet thrown

in, by the introduction of the damsels of the household clad in fishing

nets, is not yet obsolete in modern amusements; and even in this century

Muhammed Ali had resource to the same way of killing time, as he was

rowed about by his _harem,_ but on an artificial lake.

The 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 [Page 22] 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.

The names of the three children are a play upon the names of the first

three kings of the Vth Dynasty. User-kaf is made into User-ref;

Sahu-ra is written Sah-ra; and Kaka is Kaku; thus making allusions to

their births. The comparison of the hair to true lapis lazuli seems

very strange; but there is often a confusion between black aind blue

in uneducated races, and _azrak_ means either dark blue or green, or

black, at present in Arabic. Lapis lazuli is brought in to the name of

the queen of Ramessu VI., who was called "gold and lazuli,"

_Nub-khesdeb;_ recalling the comparison here of personal beauty to

these precious materials.

It is noticeable here that in a tale of the Vth Dynasty, certainly

written as early as the XIIth Dynasty, we find professional dancers

commonly recognised, and going on travels through the country, with a

porter.

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 securing of the sack is just in accord with the remains of this

early period; the use of boxes, of thongs of leather for tying and of

clay sealings for securing property, were all familiar matters in the

XIIth Dynasty, as we learn from Kahun.

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.

One reference to a date needs notice. The 25th of the month Tybi is said

to be the predicted birthday of the children; and Khufu refers to going

to Sakhebu about that time apparently, when the banks of the canal are

cut and the land was drying after the inundation, whereon Dedi

threatens that the water shall still be deep there. This points to 25th

Tybi being about the close of the inundation. This would be about

the case both in the beginning of the IVth Dynasty, and also in the

XIIth Dynasty, when the papyrus was perhaps written: hence there is

nothing conclusive to be drawn from this allusion so far. But when we

compare this tale with those following, we see good ground for its

belonging to a time before the XIIth Dynasty The following tale of the

peasant and the workman evidently belongs to the IXth or Xth Dynasties,

when Herakleopolis was the capital, and Sanehat is certainly of the

XIIth Dynasty. Yet in those we see character and incident made the basis

of interest, in place of the childish profusion of marvels of the Tales

of the Magicians. It seems impossible not to suppose that they belong to

very different ages and canons of taste; and hence we cannot refer the

crudities of the Khufu tales to the time of the far more elaborate and

polished recital of the adventures of Sanehat in the XIIth Dynasty.

Being thus obliged to suppose an earlier date for these tales, the

allusion to the month Tybi throws us back to a very early period--the

IVth Dynasty--for their original outlines. Doubtless they were modified

by reciters, and probably took shape in the Vth or VIth Dynasties; but

yet we must regard them as belonging practically to the age to which

they refer.

IN THE SEKHET HEMAT

IXTH DYNASTY

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."

Sekhti stayed the whole day petitioning Hemti, but he would not give ear

unto him. And Sekhti went his way to Khenensuten to complain to the Lord

Steward Meruitensa. He found him coming out from the door of his house

to embark on his boat, that he might go to the judgment hall. Sekhti

said, "Ho! turn, that I may please thy heart with this discourse. Now at

this time let one of thy followers whom thou wilt, come to me that I

may send him to thee concerning it." The Lord Steward Meruitensa made

his follower, whom he chose, go straight unto him, and Sekhti sent him

back with an account of all these matters. Then the Lord Steward

Meruitensa accused Hemti unto the nobles who sat with him; and they said

unto him, "By your leave: As to this Sekhti of yours, let him bring a

witness. Behold thou it is our custom with our Sekhtis; witnesses come

with them; behold, that is our custom. Then it will be fitting to

beat this Hemti for a trifle of natron and a trifle of salt; if he is

commanded to pay for it, he will pay for it." But the High Steward

Meruitensa held his peace; for he would not reply unto these nobles,

but would reply unto the Sekhti.

Now Sekhti came to appeal to the Lord Steward Meruitensa, and said, "O

my Lord Steward, greatest of the great, guide of the needy:

When thou embarkest on the lake of truth,--

Mayest thou sail upon it with a fair wind;

May thy mainsail not fly loose.

May there not be lamentation in thy cabin;

May not misfortune come after thee.

May not thy mainstays be snapped;

Mayest thou not run aground.

May not the wave seize thee;

Mayest thou not taste the impurities of the river;

Mayest thou not see the face of fear.

May the fish come to thee without escape;

Mayest thou reach unto plump waterfowl.

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.