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 beginning of the tale is lost in all the copies, and an introductory
sentence is here added in brackets, to explain the position of affairs
at the opening of the fragment. The essence of the tale is the
difference in social position between the Sekhti, or peasant, and the
Hemti, or workman--the _fellah_ and the client of the noble; and the
impossibility of getting justice against a client, unless by some
extraordinary means of attracting his patron's attention, is the basis
of the action. There is not a single point of incident here which might
not be true in modern times; every turn of it seems to live, as one
reads it in view of country life in Egypt.

The region of the tale is Henenseten, or Herakleopolis, now Ahnas, a
little south of the Fayum. This was the seat of the IXth and Xth
Dynasties, apparently ejected from Memphis by a foreign invasion of the
Delta; and here it is that the High Steward lives and goes to speak to
the king. The district of the Sekhti is indicated by his travelling
south to Henenseten, and going with asses and not by boat. Hence we are
led to look for the Sekhet Hemat, or salt country, in the borders of the
Fayum lake, whence the journey would be southward, and across the
desert. This lake was not regulated artificially until the XIIth
Dynasty; and hence at the period of this tale it was a large sheet of
water, fluctuating with each rise and fall of the Nile, and bordered by
lagoons where rushes would flourish, and where salt and natron would
accumulate daring the dry season of each year. At the present time the
lake of the Fayum is brackish, and the cliffs which border it contain so
much salt that rain pools which collect on them are not drinkable. The
paths and roads of Egypt are not protected by law as in Western
countries. Each person encroaches on a path or diverts it as may suit
his purpose, only checked by the liberties taken by passers-by in
trespassing if a path be insufficient. Hence, it is very usual to see a
house built over half of a path, and driving the traffic into the
field or almost over the river bank. In this case the Hemti had taken
in as much of the path as he could, and left it but a narrow strip
along the top of the canal bank. The frequent use of the public way
for drying clothes, or spreading out property, gave the idea of
choking the way altogether, and leaving no choice but trespassing on
the crops. No sooner does a donkey pause, or even pass, by a field of
corn than he snatches a mouthful, and in a delay or altercation such
as this the beast is sure to take the advantage. Donkeys carrying
loads by cornfields are usually muzzled with rope nets, to prevent
their feeding; and even sheep and goats are also fended in the same
way.

The proverb, "A poor man's name is only his own matter," refers to the
independent _fellah_ having no patron or protector who will take up and
defend his name from accusations, as the interests of clients and serfs
would be protected. This being the case, Hemti therefore seizes on the
property, and drives the asses into his own pasture field.

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.

GOING TO WAWAT, XIITH DYNASTY

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 (thanks to him), 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!