"The hour that Setna saw her, he knew not the place on earth where he was"; and he called to his servants and told them to "go quickly to the place where she is, and learn what comes under her command." The beautiful lady proved finally to be named Tabubna, the daughter of a priest of Bast, the Cat. Setna's acquaintance with her was later of a most disgraceful character; and, from motives which are not clear, she made him murder his own children to please her. At the critical moment, however, when the climax is reached, the old, old joke is played upon the listener, who is told that Setna then woke up, and discovered that the whole affair had been an afternoon dream in the shade of the temple court.

The Egyptians often amused themselves by drawing comic pictures and caricatures, and there is an interesting series still preserved in which animals take the place of human beings, and are shown performing all manner of antics. One sees a cat walking on its hind legs driving a flock of geese, while a wolf carrying a staff and knapsack leads a herd of goats. There is a battle of the mice and cats, and the king of the mice, in his chariot drawn by two dogs, is seen attacking the fortress of the cats. A picture which is worthy of Edward Lear shows a ridiculous hippopotamus seated amidst the foliage of a tree, eating from a table, whilst a crow mounts a ladder to wait upon him. There are caricatures showing women of fashion rouging their faces, unshaven and really amusing old tramps, and so forth. Even upon the walls of the tombs there are often comic pictures, in which one may see little girls fighting and tearing at each others' hair, men tumbling one over another as they play, and the like; and one must suppose that these were the scenes which the owner of the tomb wished to perpetuate throughout the eternity of Death.

The Egyptians took keen delight in music. In the sound of the trumpet and on the well-tuned cymbals they praised G.o.d in Egypt as merrily as the Psalmist could wish. The strings and the pipe, the lute and the harp, made music at every festival--religious, national, or private.

Plato tells us that "nothing but beautiful forms and fine music was permitted to enter into the a.s.semblies of young people" in Egypt; and he states that music was considered as being of the greatest consequence for its beneficial effects upon youthful minds. Strabo records the fact that music was largely taught in Egypt, and the numbers of musical instruments buried in the tombs or represented in the decorations confirm his statement. The music was scientifically taught, and a knowledge of harmony is apparent in the complicated forms of the instruments. The harps sometimes had as many as twenty-two strings: the long-handled guitars, fitted with three strings, were capable of wide gradations; and the flutes were sufficiently complicated to be described by early writers as "many-toned." The Egyptian did not merely bang a drum with his fist because it made a noise, nor blow blasts upon a trumpet as a means of expressing the inexpressible. He was an educated musician, and he employed the medium of music to encourage his lightness of heart and to render his gaiety more gay.

[Ill.u.s.tration: PL. X. A relief of the Saitic Period, representing an old man playing upon a harp, and a woman beating a drum. Offerings of food and flowers are placed before them.

--ALEXANDRIA MUSEUM.]

[_Photo by E. Brugsch Pasha._

One sees representations of the women in a rich man's harem amusing themselves by dancing and singing. In the tomb of Ay there is a scene showing the interior of the women's quarters, and here the ladies are shown dancing, playing guitars, feasting, or adorning themselves with their jewellery; while the store-rooms are seen to be filled with all manner of musical instruments, as well as mirrors, boxes of clothes, and articles of feminine use. At feasts and banquets a string band played during the meal, and songs were sung to the accompaniment of the harp.

At religious festivals choruses of male and female voices were introduced. Soldiers marched through the streets to the sound of trumpets and drums, and marriage processions and the like were led by a band. At the feasts it was customary for the dancing-girls, who were employed for the amus.e.m.e.nt of the guests, to perform their dances and to play a guitar or a flute at the same time. One sees representations of girls, their heads thrown back and their long hair flying, merrily tw.a.n.ging a guitar as they skip round the room. In the civil and religious processions many of the partic.i.p.ators danced along as though from sheer lightness of heart; and on some occasions even the band footed it down the high-road, circling, jumping, and skipping as they played.

The words for "rejoice" and "dance" were synonymous in the literature of the Egyptians. In early days dancing naturally implied rejoicing, and rejoicing was most easily expressed by dancing. But the Egyptians of the refined periods more often danced to amuse themselves, regarding it, just as we do at the present day, as an exhilaration. Persons of the upper cla.s.ses, however, did not indulge very freely in it, but preferred to watch the performances of professional dancers. At all banquets dancing was as indispensable as wine, women, and song, and it rather depended on the nature of the wine and women as to whether the guests joined personally in the sport or sat still while the dancers swayed around the room. The professionals were generally women, but sometimes men were employed, and one sees representations of a man performing some difficult solo while a chorus of women sings and marks time by clapping the hands. Men and women danced together on occasions, but as a general rule the Egyptian preferred to watch the movements of the more graceful s.e.x by themselves. The women sometimes danced naked, to show off the grace of their poses and the suppleness of their muscles; sometimes they were decked with ribbons only; and sometimes they wore transparent dresses made of linen of the finest texture. It was not unusual for them to carry tambourines and castanets with which to beat time to their dances. On the other hand, there were delicate and sober performances, unaccompanied by music. The paintings show some of the poses to have been exceedingly graceful, and there were character dances enacted in which the figures must have been highly dramatic and artistic. For example, the tableau which occurs in one dance, and is called "The Wind," shows two of the dancing-girls bent back like reeds when the wind blows upon them, while a third figure stands over them in protection, as though symbolising the immovable rocks.

But more usually the merry mood of the Egyptians a.s.serted itself, as it so often does at the present day, in a demand for something approaching nearer to buffoonery. The dancers whirled one another about in the wildest manner, often tumbling head over heels on the floor. A trick, attended generally with success, consisted in the attempt by the dancers to balance the body upon the head without the support of the arms. This buffoonery was highly appreciated by the audience which witnessed it; and the banqueting-room must have been full of the noise of riotous mirth. One cannot, indeed, regard a feast as pompous or solemn at which the banging of the tambourines and the click of castanets vied with the clatter of the dishes and the laughter of the guests in creating a general hullabaloo. Let those state who will that the Egyptian was a gloomy individual, but first let them not fail to observe that same Egyptian standing upon his head amidst the roars of laughter of his friends.

Dancing as a religious ceremony is to be found in many primitive countries, and in Egypt it exists at the present day in more than one form. In the days of the Pharaohs it was customary to inst.i.tute dances in honour of some of the G.o.ds, more especially those deities whose concerns were earthy--that is to say, those connected with love, joy, birth, death, fertility, reproduction, and so on. It will be remembered how David danced before the Ark of the Lord, and how his ancestors danced in honour of the golden calf. In Egypt the king was wont to dance before the great G.o.d Min of the crops, and at harvest-time the peasants performed their thanksgiving before the figures of Min in this manner.

Hathor and Bast, the two great G.o.ddesses of pleasure, were worshipped in the dance. Hathor was mistress of sports and dancing, and patron of amus.e.m.e.nts and mirth, joy and pleasure, beauty and love; and in regard to the happy temperament of the Egyptians, it is significant that this G.o.ddess was held in the highest esteem throughout the history of the nation.

Bast was honoured by a festival which for merriment and frivolity could not well be equalled. The festival took place at Bubastis, and is described by Herodotus in the following words:--

"This is the nature of the ceremony on the way to Bubastis. They go by water, and numerous boats are crowded with persons of both s.e.xes. During the voyage several women strike the cymbals, some men play the flute, the rest singing and clapping their hands. As they pa.s.s near a town they bring the boat close to the bank.

Some of the women continue to sing and play the cymbals; others cry out as long as they can, and utter mocking jests against the people of the town, who begin to dance, while the former pull up their clothes before them in a scoffing manner. The same is repeated at every town they pa.s.s upon the river. Arrived at Bubastis, they celebrate the festival of Bast, sacrificing a great number of victims, and on that occasion a greater consumption of wine takes place than during the whole of the year."

At this festival of Bast half the persons taking part in the celebrations must have become intoxicated. The Egyptians were always given to wine-drinking, and Athenaeus goes so far as to say that they were a nation addicted to systematic intemperance. The same writer, on the authority of h.e.l.lanicus, states that the vine was cultivated in the Nile valley at a date earlier than that at which it was first grown by any other people; and it is to this circ.u.mstance that Dion attributes the Egyptian's love of wine. Strabo and other writers speak of the wines of Egypt as being particularly good, and various kinds emanating from different localities are mentioned. The wines made from grapes were of the red and white varieties; but there were also fruit wines, made from pomegranates and other fruits. In the lists of offerings inscribed on the walls of temples and tombs one sees a large number of varieties recorded--wines from the north, wines from the south, wines provincial, and wines foreign. Beer, made of barley, was also drunk very largely, and this beverage is heartily commended by the early writers. Indeed, the wine and beer-bibber was so common an offender against the dignity of the nation, that every moralist who arose had a word to say against him. Thus, for example, in the Maxims of Ani one finds the moralist writing--

"Do not put thyself in a beer-house. An evil thing are words reported as coming from thy mouth when thou dost not know that they have been said by thee. When thou fallest thy limbs are broken, and n.o.body giveth thee a hand. Thy comrades in drink stand up, saying, 'Away with this drunken man.'"

The less thoughtful members of society, however, considered drunkenness as a very good joke, and even went so far as to portray it in their tomb decorations. One sees men carried home from a feast across the shoulders of three of their companions, or ignominiously hauled out of the house by their ankles and the scruff of their neck. In the tomb of Paheri at El Kab women are represented at a feast, and sc.r.a.ps of their conversation are recorded, such, for instance, as "Give me eighteen cups of wine, for I should love to drink to drunkenness: my inside is as dry as straw." There are actually representations of women overcome with nausea through immoderate drinking, and being attended by servants who have hastened with basins to their a.s.sistance. In another tomb-painting a drunken man is seen to have fallen against one of the delicate pillars of the pavilion with such force that it has toppled over, to the dismay of the guests around.

In the light of such scenes as these one may picture the life of an Egyptian in the elder days as being not a little depraved. One sees the men in their gaudy raiment, and the women luxuriously clothed, staining their garments with the wine spilt from the drinking-bowls as their hands shake with their drunken laughter; and the vision of Egyptian solemnity is still further banished at the sight. It is only too obvious that a land of laughter and jest, feasting and carouse, must be situated too near a Pompeian volcano to be capable of endurance, and the inhabitants too purposeless in their movements to avoid at some time or other running into the paths of burning lava. The people of Egypt went merrily through the radiant valley in which they lived, employing all that the G.o.ds had given them,--not only the green palms, the thousand birds, the blue sky, the hearty wind, the river and its reflections, but also the luxuries of their civilisation,--to make for themselves a frail feast of happiness. And when the last flowers, the latest empty drinking-cup, fell to the ground, nothing remained to them but that sodden, drunken night of disgrace which shocks one so at the end of the dynastic history, and which inevitably led to the fall of the nation.

Christian asceticism came as the natural reaction and Muhammedan strictness followed in due course; and it required the force of both these movements to put strength and health into the people once more.

[Ill.u.s.tration: PL. XI. An Egyptian n.o.ble of the Eighteenth Dynasty hunting birds with a boomerang and decoys.

He stands in a reed-boat which floats amidst the papyrus clumps, and a cat retrieves the fallen birds. In the boat with him are his wife and son.

--FROM A THEBAN TOMB-PAINTING, BRITISH MUSEUM.]

One need not dwell, however, on this aspect of the Egyptian temperament.

It is more pleasing, and as pertinent to the argument, to follow the old lords of the Nile into the sunshine once more, and to glance for a moment at their sports. Hunting was a pleasure to them, in which they indulged at every opportunity. One sees representations of this with great frequency upon the walls of the tombs. A man will be shown standing in a reed boat which has been pushed in amongst the waving papyrus. A boomerang is in his hand, and his wife by his side helps him to locate the wild duck, so that he may penetrate within throwing-distance of the birds before they rise. Presently up they go with a whir, and the boomerang claims its victims; while all manner of smaller birds dart from amidst the reeds, and gaudy b.u.t.terflies pa.s.s startled overhead. Again one sees the hunter galloping in his chariot over the hard sand of the desert, shooting his arrows at the gazelle as he goes. Or yet again with his dogs he is shown in pursuit of the long-eared Egyptian hare, or of some other creature of the desert. When not thus engaged he may be seen excitedly watching a bullfight, or eagerly judging the merits of rival wrestlers, boxers, and fencers. One may follow him later into the seclusion of his garden, where, surrounded by a wealth of trees and flowers, he plays draughts with his friends, romps with his children, or fishes in his artificial ponds. There is much evidence of this nature to show that the Egyptian was as much given to these healthy amus.e.m.e.nts as he was to the mirth of the feast.

Josephus states that the Egyptians were a people addicted to pleasure, and the evidence brought together in the foregoing pages shows that his statement is to be confirmed. In sincere joy of living they surpa.s.sed any other nation of the ancient world. Life was a thing of such delight to the Egyptian, that he shrank equally from losing it himself and from taking it from another. His prayer was that he might live to be a centenarian. In spite of the many wars of the Egyptians, there was less unnecessary bloodshed in the Nile valley than in any other country which called itself civilised. Death was as terrible to them as it was inevitable, and the constant advice of the thinker was that the living should make the most of their life. When a king died, it was said that "he went forth to heaven having spent life in happiness," or that "he rested after life, having completed his years in happiness." It is true that the Egyptians wished to picture the after-life as one of continuous joy. One sees representations of a man's soul seated in the shade of the fruit-trees of the Underworld, while birds sing in the branches above him, and a lake of cool water lies before him; but they seemed to know that this was too pleasant a picture to be the real one. A woman, the wife of a high priest, left upon her tombstone the following inscription, addressed to her husband:--

"O, brother, husband, friend," she says, "thy desire to drink and to eat hath not ceased. Therefore be drunken, enjoy the love of women--make holiday. Follow thy desire by night and by day. Put not care within thy heart. Lo!

are not these the years of thy life upon earth? For as for the Underworld, it is a land of slumber and heavy darkness, a resting-place for those who have pa.s.sed within it. Each sleepeth there in his own form, they never awake to see their fellows, they behold not their fathers nor their mothers, their heart is careless of their wives and children."

She knows that she will be too deeply steeped in the stupor of the Underworld to remember her husband, and unselfishly she urges him to continue to be happy after the manner of his nation. Then, in a pa.s.sage which rings down the years in its terrible beauty, she tells of her utter despair, lying in the gloomy Underworld, suffocated with the mummy bandages, and craving for the light, the laughter, and the coolness of the day.

"The water of life," she cries, "with which every mouth is moistened, is corruption to me, the water that is by me corrupteth me. I know not what to do since I came into this valley. Give me running water, say to me, 'Water shall not cease to be brought to thee.' Turn my face to the north wind upon the edge of the water. Verily thus shall my heart be cooled and refreshed from its pain."

It is, however, the glory of life, rather than the horror of death, which is the dominant note in the inscriptions and reliefs. The scenes in the tomb decorations seem to cry out for very joy. The artist has imprisoned in his representations as much sheer happiness as was ever infused into cold stone. One sees there the gazelle leaping over the hills as the sun rises, the birds flapping their wings and singing, the wild duck rising from the marshes, and the b.u.t.terflies flashing overhead. The fundamental joy of living--that gaiety of life which the human being may feel in common with the animals--is shown in these scenes as clearly as is the merriment in the representations of feasts and dancing. In these paintings and reliefs one finds an exact ill.u.s.tration to the joyful exhortation of the Psalmist as he cries, "Let the heavens rejoice, and let the earth be glad; ... let the fields be joyful, and all that is therein." In a land where, to quote one of their own poems, "the tanks are full of water and the earth overflows with love," where "the cool north wind" blows merrily over the fields, and the sun never ceases to shine, it would be a remarkable phenomenon if the ancient Egyptians had not developed the sanguine temperament. The foregoing pages have shown them at their feasts, in their daily occupations, and in their sports, and the reader will find that it is not difficult to describe them, in the borrowed words of the old geographer, as a people always gay and often frivolous, and never-ceasingly "fond of dancing and red wine."

CHAPTER V.

THE MISFORTUNES OF WENAMON.

In the third chapter of this book it has been shown that the archaeologist is, to some extent, enamoured of the Past because it can add to the stock of things which are likely to tickle the fancy. So humorous a man is he, so fond of the good things of life, so stirred by its adventures, so touched by its sorrows, that he must needs go to the Past to replenish his supplies, as another might go to Paris or Timbuctoo.

Here, then, is the place to give an example of the entertainment which he is likely to find in this province of his; and if the reader can detect any smell of dust or hear any creak of dead bones in the story which follows, it will be a matter of surprise to me.

In the year 1891, at a small village in Upper Egypt named El Hibeh, some natives unearthed a much damaged roll of papyrus which appeared to them to be very ancient. Since they had heard that antiquities have a market value they did not burn it along with whatever other sc.r.a.ps of inflammable material they had collected for their evening fire, but preserved it, and finally took it to a dealer, who gave them in exchange for it a small sum of money. From the dealer's hands it pa.s.sed into the possession of Monsieur Golenischeff, a Russian Egyptologist, who happened at the time to be travelling in Egypt; and by him it was carried to St Petersburg, where it now rests. This _savant_ presently published a translation of the doc.u.ment, which at once caused a sensation in the Egyptological world; and during the next few years four amended translations were made by different scholars. The interest shown in this tattered roll was due to the fact that it had been found to contain the actual report written by an official named Wenamon to his chief, the High Priest of Amon-Ra, relating his adventures in the Mediterranean while procuring cedar-wood from the forests of Lebanon.

The story which Wenamon tells is of the greatest value to Egyptology, giving as it does a vivid account of the political conditions obtaining in Syria and Egypt during the reign of the Pharaoh Rameses XII.; but it also has a very human interest, and the misfortunes of the writer may excite one's sympathy and amus.e.m.e.nt, after this lapse of three thousand years, as though they had occurred at the present time.

In the time at which Wenamon wrote his report Egypt had fallen on evil days. A long line of incapable descendants of the great Rameses II. and Rameses III. had ruled the Nile valley; and now a wretched ghost of a Pharaoh, Rameses XII., sat upon the throne, bereft of all power, a ruler in name only. The government of the country lay in the hands of two great n.o.bles: in Upper Egypt, Herhor, High Priest of Amon-Ra, was undisputed master; and in Lower Egypt, Nesubanebded, a prince of the city of Tanis (the Zoan of the Bible), virtually ruled as king of the Delta. Both these persons ultimately ascended the throne of the Pharaohs; but at the time of Wenamon's adventures the High Priest was the more powerful of the two, and could command the obedience of the northern ruler, at any rate in all sacerdotal matters. The priesthood of Amon-Ra was the greatest political factor in Egyptian life. That G.o.d's name was respected even in the courts of Syria, and though his power was now on the wane, fifty years previously the great religious body which bowed the knee to him was feared throughout all the countries neighbouring to Egypt. The main cause of Wenamon's troubles was the lack of appreciation of this fact that the G.o.d's influence in Syria was not as great as it had been in the past; and this report would certainly not have been worth recording here if he had realised that prestige is, of all factors in international relations, the least reliable.

In the year 1113 B.C. the High Priest undertook the construction of a ceremonial barge in which the image of the G.o.d might be floated upon the sacred waters of the Nile during the great religious festivals at Thebes; and for this purpose he found himself in need of a large amount of cedar-wood of the best quality. He therefore sent for Wenamon, who held the sacerdotal t.i.tle of "Eldest of the Hall of the Temple of Amon,"

and instructed him to proceed to the Lebanon to procure the timber. It is evident that Wenamon was no traveller, and we may perhaps be permitted to picture him as a rather portly gentleman of middle age, not wanting either in energy or pluck, but given, like some of his countrymen, to a fluctuation of the emotions which would jump him from smiles to tears, from hope to despair, in a manner amazing to any but an Egyptian. To us he often appears as an overgrown baby, and his misfortunes have a farcical nature which makes its appeal as much through the medium of one's love of the ludicrous as through that of one's interest in the romance of adventure. Those who are acquainted with Egypt will see in him one of the types of naif, delightful children of the Nile, whose decorous introduction into the parlour of the nations of to-day is requiring such careful rehearsal.

For his journey the High Priest gave Wenamon a sum of money, and as credentials he handed him a number of letters addressed to Egyptian and Syrian princes, and intrusted to his care a particularly sacred little image of Amon-Ra, known as Amon-of-the-Road, which had probably accompanied other envoys to the Kingdoms of the Sea in times past, and would be recognised as a token of the official nature of any emba.s.sy which carried it.

Thus armed Wenamon set out from El Hibeh--probably the ancient Hetbennu, the capital of the Eighteenth Province of Upper Egypt--on the sixteenth day of the eleventh month of the fifth year of the reign of Rameses XII.

(1113 B.C.), and travelled down the Nile by boat to Tanis, a distance of some 200 miles. On his arrival at this fair city of the Delta, whose temples and palaces rose on the borders of the swamps at the edge of the sea, Wenamon made his way to the palace of Nesubanebded, and handed to him the letters which he had received from the High Priest. These were caused to be read aloud; and Nesubanebded, hearing that Wenamon was desirous of reaching the Lebanon as soon as possible, made the necessary arrangements for his immediate despatch upon a vessel which happened then to be lying at the quay under the command of a Syrian skipper named Mengebet, who was about to set out for the Asiatic coast. On the first day of the twelfth month, that is to say fourteen days after his departure from his native town, Wenamon set sail from Tanis, crossing the swamps and heading out into "the Great Syrian Sea."

The voyage over the blue rippling Mediterranean was calm and prosperous as the good ship sailed along the barren sh.o.r.es of the land of the Shasu, along the more mountainous coast of Edom, and thence northwards past the cities of Askalon and Ashdod. To Wenamon, however, the journey was fraught with anxiety. He was full of fears as to his reception in Syria, for the first of his misfortunes had befallen him. Although he had with him both money and the image of Amon-of-the-Road, in the excitement and hurry of his departure he had entirely forgotten to obtain again the bundle of letters of introduction which he had given Nesubanebded to read; and thus there were grave reasons for supposing that his mission might prove a complete failure. Mengebet was evidently a stern old salt who cared not a snap of the fingers for Amon or his envoy, and whose one desire was to reach his destination as rapidly as wind and oars would permit; and it is probable that he refused bluntly to return to Tanis when Wenamon informed him of the oversight. This and the inherent distrust of an Egyptian for a foreigner led Wenamon to regard the captain and his men with suspicion; and one must imagine him seated in the rough deck-cabin gloomily guarding the divine image and his store of money. He had with him a secretary and probably two or three servants; and one may picture these unfortunates anxiously watching the Syrian crew as they slouched about the deck. It is further to be remembered that, as a general rule, the Egyptians are most extremely bad sailors.

After some days the ship arrived at the little city of Dor, which nestled at the foot of the Ridge of Carmel; and here they put in to replenish their supplies. Wenamon states in his report that Dor was at this time a city of the Thekel or Sicilians, some wandering band of sea-rovers having left their native Sicily to settle here, at first under the protection of the Egyptians, but now independent of them. The King of Dor, by name Bedel, hearing that an envoy of the High Priest of Amon-Ra had arrived in his harbour, very politely sent down to him a joint of beef, some loaves of bread, and a jar of wine, upon which Wenamon must have set to with an appet.i.te, after subsisting upon the scanty rations of the sea for so long a time.

It may be that the wine was more potent than that to which the Egyptian was accustomed; or perhaps the white buildings of the city, glistening in the sunlight, and the busy quays, engrossed his attention too completely: anyhow, the second of his misfortunes now befel him. One of the Syrian sailors seized the opportunity to slip into his cabin and to steal the money which was hidden there. Before Wenamon had detected the robbery the sailor had disappeared for ever amidst the houses of Dor.

That evening the distracted envoy, seated upon the floor of his cabin, was obliged to chronicle the list of stolen money, which list was afterwards incorporated in his report in the following manner:--

One vessel containing gold amounting to 5 debens, Four vessels containing silver amounting to 20 "

One wallet containing silver amounting to 11 "

--------- Total of what was stolen: gold, 5 debens; silver, 31 debens.

A deben weighed about 100 grammes, and thus the robber was richer by 500 grammes of gold, which in those days would have the purchasing value of about 600 in our money, and 3100 grammes of silver, equal to about 2200.[1]

[Footnote 1: See Weigall: Catalogue of Weights and Balances in the Cairo Museum, p. xvi.]

[Ill.u.s.tration: PL. XII. A reed box for holding clothing, discovered in the tomb of Yuaa and Tuau.

--CAIRO MUSEUM.]