The Nephilim Chronicles: Fallen Angels in the Ohio Valley

Apache Indian Pictures

2012-01-21T06:05:00.001-08:00

Native American Pictures of the Apache

Color Photograpah of Apache Warrior

Apache Indian Women Cooking

Apache Indian Scout Clothing

Apache Indian Corn Fields

Apache Indian Women

Apache Indian Photograph from Arizona

Color Picture of Apache Ceremonial Clothes, Dress

Apache Men and Women Gambling

Color Photo of Apache Houses

Apache Indian Scout Drawing

Apache Indian Warrior

Apache Indian Bag with Bead Design

Apache Indian Clothing, Two Hats

Apache Indian Children

Apache Childrens Dress Clothes

Apache Indian Girl

Apache Indian Bride

Two Apache Indians on Horseback Crossing a River

Apache Indians by a pool of Water

Apache Brave and Boy Making a Fire

Apache Indian Camp

Apache Indian Clothes, Dress

Apache Indian Girl

Apache Indians on Horseback at the River

Apache Indians at the River

Native American Pictures of Apache Male

Apache Indian Hut or House

Apache Indian Woman Cutting Mescal Plants

Apache Indian Women Tending to the Mescal Plants

Apache Indian Baskets

Apache Indian Houses

Apache Indian Designs on a Blanket

Apache Indian Girl

Apache Indians on horseback Crossing A River

Apache Indian Medicine Man Conducting a Ritual

Apache Woman Maternity Belt

Apache Indian Ritual Cap and Medicine Bag

Apache Indian

Apache Indian Village

Apache Art Design in Sand

Apache Rituals and Cermony

Apache Woman Dress

Native American Picture of a Apache House or Teepee

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Native American Apache Warrior Dress

Apache Religion, Customs, spirituality, dress

Apache Indian Picture

Apache Warriors House in Arizona

Apache Indians of New Mexico

Apache Indian Warriors in New Mexico

Apache Men and Women at a New Mexico Reservation

Famous Apache Chief Geronimo Photographed When He Was Young

Apache Tradition of Telling Stories to the Young

Famous Apache Chief Geronimo on Horseback

Apache Family Photographed in Front of Their House in Arizona

Apache Hunters

Apache Village and Houses with Women and Childen

Apache Woman and Child

Famous Apache Indian Chief Geronimo

Native American Indian Apache Girl

Apache Hunters on Horseback

Drawing of an Apache Scout and Dress, Clothes

Apache Indian Elder

Apache Indian Scouts

Apache Indians with Children

Apache Indian Hunting Party

Apache Indian Woman Dress Clothes

Apaches Delivering Hay to Fort Apache in Arizona

Apache Indian Photographed in Front of House in Arizona

Apache Indians Photographed in Village in Texas

Color Photograph of Apache House (teepee) in New Mexico

Mound Builders: Hamilton County, Ohio Indian Mounds and Earthworks...

2012-01-21T05:58:00.000-08:00

Mound Builders: Hamilton County, Ohio Indian Mounds and Earthworks...: Hamilton County History of Cincinnati , 1881 The Works in 1819 and 1825 The maps prefixed to the first and second directories of the city...

Terrestrial Goddesses

2012-01-09T09:57:00.000-08:00

Terrestrial Goddesses.

VESTA—HESTIA.

Ques. Who was Vesta?

Ans. She was the daughter of Saturn and Ops or Rhea, and was, therefore, the sister of Jupiter. She was considered the guardian of homes and firesides, and was a household divinity. Statues of Vesta were placed by the Romans at the entrance of their houses; hence the word vestibule, which we still use.

Ques. How is Vesta usually represented?

Ans. As seated on the ground, and leaning upon a drum, while various domestic animals are grouped about her.

Ques. What was the character of this goddess?

Ans. She was esteemed very holy, and was the patroness of household virtues. When Jupiter asked her to choose whatever gift she would, Vesta desired that she might remain always a virgin, and receive the first oblations in all sacrifices. Fire was the emblem of this goddess, and in her temple, at Rome, a sacred fire was suspended in [70]the air, and watched by the Vestal Virgins. If this fire chanced to be extinguished, all public and private business was suspended until the accident had been expiated.

Ques. What laws existed with regard to the Vestal Virgins?

Ans. The penalties for neglect of their duties were severe. If the sacred fire was extinguished through their negligence, they were sometimes cruelly punished, and if any Virgin infringed the rule which forbade her to marry, she was buried alive; being shut up in a vault underground, with a lamp, and a little bread, wine, water and oil. The sacred fire of Vesta was watched by these priestesses for nearly eleven centuries. We are told that during this period, twenty Vestals were condemned to death. Of these, seven were permitted to take their own lives, thirteen suffered the terrible punishment we have described. The last execution of this kind took place in the reign of the emperor Domitian.

Ques. What were the privileges of the Vestal Virgins?

Ans. In recompense for these severe laws, the Vestals were treated with extraordinary respect. They had the most honorable seats at games and festivals, and even the consuls and magistrates gave them precedence; their testimony was taken in trials without any form of oath, and if they happened to meet a criminal going to execution, he was immediately pardoned. Public documents [71]of great importance were generally entrusted to their care.

A striking instance of the respect felt for these Virgins, is related by a Roman historian. Appius Claudius Audax, a consul who had rendered himself obnoxious to the people, was attacked in the midst of a triumphal procession by the plebeian tribunes, who endeavored to pull him from his chariot. His daughter, who was a Vestal Virgin, ascended the triumphal car, and took her place by her father’s side. The tumult immediately subsided, and the procession proceeded quietly to the capital.

Ques. How many Vestal Virgins were there?

Ans. The number has been variously stated. Some authors mention six, others seven, as the number actually in office. They were chosen between the ages of six and ten; for ten years they were employed in learning their duty; they remained in office for ten, and ten other years were employed in instructing the novices. If there were seven Vestals always in office, the entire number must have been twenty-one. The thirty years being ended, the Vestals returned to their families. The law then permitted them to marry, but it was considered discreditable to do so.

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CHAPTER XVI.

CYBELE.

Ques. Who was Cyb´ele?

Ans. This goddess, sometimes called by the Greeks, Rhea, and by the Latins, Ops, is considered to be a personification of the earth. She is goddess, not of cities only, but of all things which the earth contains. She was the daughter of Cœlum, and the wife of Saturn.

Ques. How was Cyb´ele represented?

Ans. Generally as riding in a chariot, drawn by lions. She wears a turreted crown, and is clothed in a many-colored mantle, on which are represented the figures of various animals. In her right hand she holds a sceptre, and in her left, a key. This last emblem seems to signify that the earth locks up her treasures in the winter season. Cyb´ele is always represented with the dignified and matronly air which distinguishes Juno and Ceres.

Ques. How was she worshipped?

Ans. Sacrifices were first offered to this goddess in Phrygia and Lydia. Her temples were generally [73]built on the summits of mountains; that on Mount Dindymus near Pessi´nus, in Galatia, was particularly celebrated. Her statue in this temple was simply a large aerolite which had fallen in the vicinity, and was regarded by the people as the heaven-sent image of their great goddess. At the close of the second Punic war, the Romans, directed, it is said, by the Sibylline books, sent an embassy to Attalus, king of Pergamus, requesting that he would permit the so-called image to be removed to Rome. The monarch consented, and the sacred stone was carried in triumph to the Italian capital. There it was placed in a stately temple built for the purpose, and a solemn festival, called Megalesia, was celebrated annually, in honor of Cyb´ele. During these solemnities, priests called Galli and Corybantes ran about like madmen, with cries and howlings, making, at the same time, a terrific noise with the clashing of cymbals, the sound of pipes and other instruments. In their frenzy, they cut their flesh with knives, and performed many other extravagances, but the people regarded them with reverence, as they were believed, while in this state, to possess the gift of prophecy.

The divinity worshipped by the Roman women under the name of Bona Dea, or Good Goddess, is believed to be the same as Cyb´ele.

Ancient writers relate an extraordinary incident connected with the arrival of the image of Cyb´ele in Rome. The ship which bore the sacred stone [74]was stranded on a shoal in the Tiber. Claudia, a Vestal Virgin who was suspected of having violated her vow, attached her girdle to the prow, and drew the ship safely into port. Her innocence was established by this prodigy.

[75]

CHAPTER XVII.

CERES—DEMETER.

Ques. Who was Ceres?

Ans. She was the daughter of Saturn and Ops, and was worshipped as the goddess of fruits and corn. It is supposed that she first invented and taught the art of tilling the earth, and sowing wheat and other grains, so that men ate wholesome bread, where before they had lived on roots and acorns.

Ques. How is Ceres represented?

Ans. As a beautiful and majestic woman, with golden hair, and crowned with ears of wheat; in her right hand she holds poppies and ears of corn, and in her left, a flaming torch.

Ques. Explain these emblems.

Ans. The hair of Ceres is golden, to represent the color of ripe corn; she holds a lighted torch, because when her daughter Proser´pine was stolen by Pluto, Ceres kindled a torch from the flames of Mount Etna, to light her on her search throughout the world. She holds a poppy, because when she was so grieved that she could [76]neither rest nor sleep, Jupiter gave her a poppy to eat.

Ques. Relate the story of Proser´pine (Perse´phone).

Ans. None of the goddesses were willing to marry Pluto, or share his gloomy kingdom. He determined, nevertheless, to obtain a wife, even if he had to do so by violence. Proser´pine, the daughter of Jupiter and Ceres, was gathering daffodils with her companions in the plains of Enna, when Pluto suddenly appeared among them in a chariot drawn by black horses. As the maidens fled in terror, he seized Proser´pine, and striking the waters of the fountain Cy´ane with his trident, he opened a passage, through which he descended with his prize. Ceres, ignorant of what had occurred, wandered through the world in search of her daughter. At length, arriving at the fountain of Cy´ane, she perceived the girdle of Proser´pine still floating on its waters; and the nymph Arethusa informed her of what had taken place. Ceres repaired immediately to Olympus, where she made her complaint to Jupiter, and demanded that Pluto should restore her daughter. Jupiter promised to grant her request, in case Proser´pine should not have tasted food in the infernal regions. Ceres descended thither, and Proser´pine prepared joyfully to accompany her mother, when Ascal´aphus reported that he had seen her eat some seeds of pomegranate. The hopes of Ceres were thus destroyed, but Proser´pine was so [77]indignant at the treachery of Ascal´aphus, that she changed him immediately into an owl. Jupiter endeavored to appease the resentment of Ceres by permitting Proser´pine to divide the year, spending six months with her mother on earth, the other six with Pluto in the infernal regions.

Ques. What were the most famous solemnities instituted in honor of Ceres?

Ans. The Eleusian or Eleusinian Mysteries. They were named from Eleusis, a town in Greece where they were celebrated.

Ques. What rites were practiced during these mysteries?

Ans. We cannot tell with any certainty. The penalty of death was decreed against any one who should betray the secret, or even witness the ceremonies without having been regularly initiated. Disclosures were made, however, which seem to prove that the person to be initiated was first introduced into a dark subterranean cave, where he was terrified with the most fearful sights and sounds. After this, if his courage did not fail, he was suddenly introduced into a lovely garden, and the ceremonies concluded with feasting and dancing.

Ques. Who were admitted to these rites?

Ans. Athenians only; but Hercules, to whom no one dared refuse anything, was initiated, and after him, other distinguished foreigners were admitted to what were called the Lesser Mysteries. The Athenians were eager to be admitted to these [78]rites, because they believed that the souls of those who had not been initiated were left to wallow in mud and filth in the lower regions.

Ques. What do the early Christian writers say of these mysteries?

Ans. They speak of them as being almost as immoral as the festivals held in honor of Bacchus.

Ques. Who is said to have instituted them?

Ans. Triptol´emus, the foster-child of Ceres.

Ques. Relate the story of Triptol´emus.

Ans. When Ceres was seeking Proser´pine by sea and land, she was kindly entertained by Celeus, king of Eleusis, in Attica. She rewarded his hospitality by taking care of his young son, whom she nourished during the day with celestial food; but in the night, she covered him with fire. Under this extraordinary treatment, the infant, in a few days, became a beautiful young man. His mother, Meganira, wondered at this, and resolved to discover the cause. She watched Ceres at night, and when she saw her covering Triptol´emus with living coals, she cried out in terror, and rushed into the room to save him. Ceres punished her curiosity with death, but she adopted Triptol´emus, and sent him through the world to teach mankind the use of corn. He executed the commands of Ceres, and wherever he went, instructed men in sowing, reaping, and other arts of husbandry. Triptol´emus is usually represented [79]as a young man, seated in a splendid chariot drawn by flying serpents.

Ques. What sacrifices were offered to Ceres?

Ans. Young heifers, swine and ears of corn, wine, milk and honey were used in the libations.

Ques. What were the Ambarvalia?

Ans. They were feasts kept in the beginning of harvest, preparatory to reaping. The animal to be offered in sacrifice, was led around the fields, the husbandmen and country rustics following with shouts and songs. Virgil says of these festivities:

Let ev’ry swain adore her power divine,And milk and honey mix with sparkling wine;Let all the choir of clowns attend this show,In long procession, shouting as they go;Invoking her to bless their yearly stores,Inviting plenty to their crowded floors.Thus in the spring, and thus in summer’s heat,Before the sickles touch the rip’ning wheat,On Ceres call; and let the lab’ring hindWith oaken wreaths his hollow temples bind;On Ceres let him call, and Ceres praise,With uncouth dances, and with country-lays.Georg. I.

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CHAPTER XVIII.

THEMIS—ASTRÆA—NEMESIS.

Ques. Who was Themis?

Ans. She instructed both gods and men, and was generally considered the goddess of law and justice. Her origin is uncertain; but she is said to have been a Titaness.

Ques. Who was Astræ´a?

Ans. She was also goddess of justice; according to some, she was the daughter of Jupiter and Themis. When the Titans took up arms against Jupiter, Astræ´a descended to earth, and mingled with the human race. This intercourse was uninterrupted during the Golden Age; in the Silver Age, Astræ´a dwelt in the mountains, and descended only amid the shades of evening, when she was unseen by men. When the Brazen Age commenced, she fled altogether from the human race, being the last among the Immortals to abandon the earth. Jupiter then changed her into the constellation Virgo, one of the signs of the zodiac. This constellation is represented by the figure of a woman holding scales in one hand, and a sword [81]in the other. The scales have been variously explained, but they are generally supposed to be an emblem of justice. According to some, Erigo´ne, a maiden who hung herself in despair, at the death of her father, was changed into the constellation Virgo.

Ques. Who was Nem´esis?

Ans. She was the daughter of Night, and the goddess of just vengeance. It was her office to follow and punish guilty men. She had wings, but generally went on foot, which signifies that the punishment of crime, although sure, is generally slow. An ancient poet says:

“Vengeance divine to punish sin moves slow;The slower is its pace, the surer is its blow.”

Ques. What do you say of the temple of Nem´esis at Rhamnus?

Ans. This temple was but a short distance from the plain of Marathon. The Persians had brought with them a great block of Parian marble for the trophy which they intended to erect in honor of their expected victory. This marble fell into the hands of the Athenians, and a sculptor, said by some to have been Phidias, afterwards carved from it a beautiful statue of Nem´esis, which was placed in the temple of Rhamnus. A fragment was found in the ruins of this edifice, which is supposed to be the head of this statue; and has been presented as such to the British Museum.

Where was Mount Olympus?

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MOUNT OLYMPUS.

Ques. Where were the gods supposed to dwell?

Ans. On the summit of Mount Olympus, in Thessaly. This mountain hides its head, covered with perpetual snows, in a belt of clouds. The [21]Greeks imagined above these, a sublime abode reposing in eternal sunshine, and free from the storms which vexed the lower world. A gate of clouds, guarded by the goddesses of the seasons, opened to permit the passage of the Celestials when they descended to earth. Each god had his own dwelling, but all were obliged to repair, when summoned, to the palace of Jupiter. Even those deities whose usual abode was on the earth, in the waters, or in the lower shades, were compelled to assemble in Olympus at his command. Here they feasted on ambrosia and nectar, discoursed upon the affairs of heaven and earth, and were delighted at intervals by the music of Apollo’s lyre, and the songs of the Muses.

Vulcan was smith, architect and chariot builder to the gods. He built their dwellings on Olympus, and constructed the furniture in so wonderful a manner, that the tripods and tables were endowed with motion, and ranged themselves in order without the aid of hands. The robes of the different divinities were wrought by Minerva and the Graces. Everything of a solid nature was constructed of metal.

Ohio Mounds "Fort Hill" Highland County, Ohio

2011-11-07T10:42:00.000-08:00

Ohio Mounds

Get Directions to Fort Hill and 6 other Hilltop Serpentine Enclosures in Ohio

'"Fort Hill" in Highland County, Ohio

This work occurs in the southern part of Highland county, Ohio; and is distant about thirty miles from Chillicothe, and twelve from Hillsborough. It is universally known as "Fort Hill," though no better entitled to the name than many others of similar character. The defences occupy the summit of a hill, which is elevated five hundred feet above the bed of Brush creek at its base, and eight hundred feet above the Ohio river at Cincinnati. Unlike the hills around it, this one stands detached and isolated, and forms a conspicuous object from every approach. Its sides are steep and precipitous; and, except at one or two points, if not absolutely inaccessible, extremely difficult-of ascent. The points most easy of access are at the southern and northern angles, and may be reached on horseback. The top of the hill is level, and has an area of not far from fifty acres, which is covered with a heavy primitive forest of gigantic trees. One of these, a chestnut, standing on the embankment near the point indicated by the letter e, measures twenty-one feet in circumference; another, an oak, which also stood on the wall, at the point f, though now fallen and much decayed, still measures twenty-three feet in circumference. All around are scattered the trunks of immense trees, in every stage of decay; the entire forest presenting an appearance of the highest antiquity.

Thus much for its natural features. Running along the edge of the hill is an embankment of mingled earth and stone, interrupted at intervals by gateways. Interior to this is a ditch, from which the material composing the wall was taken. The length of the wall is eight thousand two hundred and twenty-four feet, or something over a mile and a half. In height, measuring from the bottom of the ditch, it varies from six to ten feet, though at some places it rises to the height of fifteen feet. Its average base is thirty-five or forty feet. It is thrown up somewhat below the brow of the hill, the level of the terrace being generally about even with the top of the wall; but in some places it rises considerably above, as shown in the sections. The outer slope of the wall is more abrupt than that of the hill; the earth and stones from the ditch, sliding down fifty or a hundred feet, have formed a declivity for that distance, so steep as to be difficult of ascent, even with the aid which the trees and bushes afford. The ditch has an average width of not far from fifty feet; and, in many places, is dug through the sandstone layer upon which the soil of the terrace rests.¹³ At the point A, the rock is quarried out, leaving a mural front about twenty feet high. The inner declivity of the ditch appears to have been terraced. It descends abruptly from the level for a few feet, then declines gently for some distance, and again dips suddenly, as it approaches the wall. The vertical section a b exhibits this feature.

There are thirty-three gateways or openings in the wall, most of them very narrow, not exceeding fifteen or twenty feet in width at the top: only eleven of these have corresponding causeways across the ditch. They occur at irregular intervals; and some of them appear to have been rather designed to let off the water which might otherwise accumulate in the ditch, than to serve as places of egress or ingress. Indeed, most of them cannot be supposed to have been used for the last named purposes, inasmuch as they occur upon the very steepest points of the hill, and where approach is almost impossible. At the northern and southern spurs or angles of the hill, the gateways are widest, and the parapet curves slightly outwards. The ditch is interrupted at these points.

There are three depressions or ponds within the enclosure; the largest of these, g, has a well-defined artificial embankment on its lower side, which has recently been cut through, and the water principally drawn off. When full, the water must have covered very nearly an acre. Bog-clumps are growing around its edges, and it is free from trees. It does not seem to have any perennial sources of supply. There are several other small circular depressions, a number of which occur together at the bluff A; there are also traces of other excavations, not clearly defined, at various points on the hill.

An inspection of the plan of the work, shows that it is naturally divided into three parts; that at A being, in many respects, the most remarkable. It is connected with the main body of the work by a narrow ridge but one hundred feet wide, and terminates at a bold, bluff ledge, the top of which is thirty feet above the bottom of the trench, and twenty feet above the wall. This bluff is two hundred feet wide. It is altogether the most prominent point of the hill, and commands a wide extent of country. Here are strong traces of the action of fire on the rocks and stones; though whether remote or recent, it is not easy to determine. The connection between the two principal divisions of the work is also narrow, being barely two hundred and fifty feet in width.

Such are the more striking features of this interesting work. Considered in a military point of view, as a work of defence, it is well chosen, well guarded, and, with an adequate force, impregnable to any mode of attack practised by a rude, or semi-civilized people. As a natural stronghold, it has few equals; and the degree of skill displayed and the amount of labor expended in constructing its artificial defences, challenge our admiration, and excite our surprise. With all the facilities and numerous mechanical appliances of the present day, the construction of a work of this magnitude would be no insignificant undertaking. And when we reflect how comparatively rude, at the best, must have been the means at the command of the people who raised this monument, we are prepared to estimate the value which they placed upon the objects sought in its erection, and also to form some conclusion respecting the number and character of the people themselves.

It is quite unnecessary to recapitulate the features which give to this the character of a military work; for they are too obvious to escape attention. The angles of the hill form natural bastions, enfilading the wall. The position of the wall, the structure of the ditch, the peculiarities of the gateways where ascent is practicable, the greater height of the wall where the declivity of the hill is least abrupt, the reservoirs of water, the look-out or citadel, all go to sustain the conclusion.

The evidence of antiquity afforded by the aspect of the forest, is worthy of more than a passing notice. Actual examination showed the existence of not far from two hundred annual rings or layers to the foot, in the large chestnut-tree already mentioned, now standing upon the entrenchments. This would give nearly six hundred years as the age of the tree. If to this we add the probable period. intervening from the time of the building of the work to its abandonment, and the subsequent period up to its invasion by the forest, we are led irresistibly to the conclusion, that it has an antiquity of at least one thousand years.But when we notice, all around us, the crumbling trunks of trees half hidden in the accumulating soil, we are induced to fix upon an antiquity still more remote.

It is worthy of note, that this work is in a broken country, with no other remains, except perhaps a few small, scattered mounds, in its vicinity. The nearest monuments of magnitude are in the Paint creek valley, sixteen miles distant, from which it is separated by elevated ridges. Lower down, on Brush creek, towards its junction with the Ohio, are some works; but none of importance occur within twelve miles in that direction.

Ohio Mounds Spruce Hill in Ross County

2011-11-07T10:33:00.001-08:00

"Spruce Hill" Serpentine Stone Work, Near Bourneville, Ross County, Ohio

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This work occupies the summit of a lofty, detached hill, twelve miles westward from the city of Chillicothe, near the village of Bourneville. The hill is not far from four hundred feet in perpendicular height; and is remarkable, even among the steep hills of the West, for the general abruptness of its sides, which at some points are absolutely inaccessible. It is the advance point of a range of hills, situated between the narrow valleys of two small creeks; and projects midway into the broad valley of Paint creek, so as to constitute its most prominent natural feature. It is a conspicuous object from every point of view. Its summit is a wide and fertile plain, with occasional considerable depressions, some of which contain water during the entire year.

The defences consist of a wall of stone which is carried around the hill, a little below the brow; but at some places it rises, so as to cut off the narrow spurs, and extends across the neck that connects the hill with the range beyond. It should not be understood by the term wall, that, at this time, anything like a wall of stones regularly laid up exists; on the contrary, where the line is best preserved, there is little evidence that the stones were laid one upon the other so as to present vertical faces, much less that they were cemented in place. At a few points, however, more particularly at the isthmus D, there are some indications of arrangement in the stones, tending to the belief that the wall here may have been regularly faced on the exterior. The appearance of the line, for the most part, is just what might be expected from the falling outwards of a wall of stones placed, as this was, upon the declivity of a hill. Upon the western, or steepest face of the hill, the range of stones covers a space varying from thirty to fifty feet in width, closely resembling the "protection walls" carried along the embankments of rail-roads and canals, where exposed to the action of rivers or large streams. But for the amount of stones, it might be taken for a natural feature,—the debris of the out-cropping sand strata. Such, certainly, is the first impression which it produces upon the visitor; an impression, however, which is speedily corrected upon reaching the points where the supposed line of debris, rising upon the spurs, forms curved gateways, and then resumes its course as before.

Upon the eastern face of the hill, where the declivity is least abrupt, the wall is heavier and more distinct than upon the west, resembling a long stone-heap of fifteen or twenty feet base, and from three to four feet in height. Where it crosses the isthmus it is heaviest; and although stones enough have been removed from it, at that point, to build a stout division wall between the lands of two proprietors, their removal is not discoverable. This isthmus is seven hundred feet wide, and the wall is carried in a right line across it, at its narrowest point. Here are three gateways opening upon the continuous terrace beyond. These are formed by the curving inward of the ends of the wall for forty or fifty feet, leaving narrow passways between, not exceeding eight feet in width. At the other points, A and C of the plan, where there are jutting ridges, are similar gateways. It is at these points that the hill is most easy of access. At A is a modern roadway; at C is a pathway leading down into the valley of "Black Run." At B appears to have been a similar gateway, which for some reason was closed up; a like feature may be observed in the line D. At the gateways, the amount of stones is more than quadruple the quantity at other points, constituting broad, mound-shaped heaps. They also exhibit the marks of intense heat, which has in some instances vitrified their surfaces, and fused them together. Light, porous scoriae are abundant in the centres of some of these piles. Indeed, strong traces of fire are visible at many places on the line of the wall, particularly at F, the point commanding the broadest extent of country. Here are two or three small mounds of stone, which seem burned throughout. Nothing is more certain than that powerful fires have been maintained, for considerable periods, at numerous prominent points on the hill; for what purposes, unless as alarm signals, it is impossible to conjecture.¹¹

It will be observed that the wall is interrupted for some distance at E, where the hill is precipitous and inaccessible. There are, as has already been remarked, several depressions upon the hill which contain constant supplies of water. One of them covers about two acres, and furnishes a supply estimated by the proprietor as adequate to the wants of a thousand head of cattle. Water is obtained in abundance at the depth of twenty feet.

The area enclosed within this singular work is something over one hundred and forty acres, and the line of the wall measures upwards of two and a quarter miles in length. Most of the wall, and a large portion of the area, are still covered with a heavy primitive forest. Trees of the largest size grow on the line, twisting their roots among the stones, some of which are firmly imbedded in their trunks.

That this work was designed for defence, will hardly admit of doubt; the fact is sufficiently established, not less by the natural strength of the position, than by the character of the defences. Of the original construction of the wall, now so completely in ruins, we can of course form no very clear conception. It is possible that it was once regularly laid up; but it seems that, if such were ever the case, some satisfactory evidence of the fact would still be discoverable. We must consider, however, that it is situated upon a yielding and disintegrating declivity; and that successive forests, in their growth and prostration, aided by the action of the elements, in the long period which, must certainly have elapsed since its construction, would have been adequate to the total demolition of structures more solid and enduring than we are justified in supposing any of the stone works of the ancient people to have been. The stones are of all sizes, and sufficiently abundant to have originally formed walls eight feet high, by perhaps an equal base. At some points, substantial fence-lines have been built from them, without sensibly diminishing their numbers. It can readily be perceived that, upon a steep declivity, such as this hill presents, so large an amount of stones, even though simply heaped together, must have proved an almost insurmountable impediment in the way of an assailant, especially if they were crowned by palisades.

In the magnitude of the area enclosed, this work exceeds any hill-work now known in the country; although the wall is considerably less in length than that of "Fort Ancient," on the Little Miami river. It evinces great labor, and bears the impress of a numerous people. The valley in which it is situated was a favorite one with the race of the mounds; and the hill overlooks a number of extensive groups of ancient works, the bearings of which are indicated by arrows on the plan.

Paint creek washes the base of the hill upon the left, and has for some distance worn away the argillaceous slate rock, so as to leave a mural front of from fifty to seventy-five feet in height. It has also uncovered a range of septaria, occurring near the base of the slate stratum; a number of which, of large size, are to be seen in the bed of the creek, at a. These, most unaccountably, have been mistaken for works of art,—"stone covers" for deep wells sunk in the rock. This notion has been gravely advanced in print; and the humble septaria, promoted to a high standing amongst the antiquities of America, now figure prominently in every work of speculations on the subject. The reason for sinking wells in the bed of a creek, was probably never very obvious to any mind. The supposed "wells" are simple casts of huge septaria, which have been dislodged from their beds; the cyclopean "covers" are septaria which have resisted the disintegrating action of the water, and still retain their places. Parallel ranges of these singular natural productions run through the slate strata of this region: they are of an oblate-spheroidal figure, some of them measuring from nine to twelve feet in circumference. They frequently have apertures or hollows in their middle, with radiating fissures, filled with crystalline spar or sulphate of baryta. These fissures sometimes extend beyond them, in the slate rock, constituting the "good joints" mentioned by some writers. The slate layers are not interrupted by these productions, but are bent or wrapped around them. The following cut illustrates their character.

Ohio mounds Maps of Chillicothe, Paint Creek, Great Miami River

2011-11-07T10:23:00.000-08:00

222 Burial Mound and Earthworks Sites in Ohio, Indiana, Kentucky, West Virginia and Michigan.
SEE THE MOUNDS AND EARTHWORKS THAT THE OHIO HISTORICAL SOCIETY DOES NOT WANT YOU TO SEE!

Earthworks found around Chillicothe, Ohio. None of the earthworks were preserved, with the few that did survive until the 20th century being destroyed by the Ohio Historical Society. Map from Ancient Monuments of the Mississippi Valley, 1848.

Chillicothe, Ohio (Ross County) Mounds and Earthworks Map
Exhibiting a section of twelve miles of the Scioto valley, with its ancient monuments, will serve to give some general conception of the number of these remains. The enclosures are here indicated by dark lines, the mounds by simple dots. Within the section represented, it will be observed that there are not less than ten groups of large works, accompanied by a great number of mounds, of various sizes. Within the enclosure designated by the letter E are embraced twenty-four mounds. The enclosures D, H, I, K, have each about two and a half miles of embankment; and Hand K enclose but little less than one hundred acres each. It is proper to observe, to prevent misconception, that there are few sections of country of equal extent which embrace so large a number of ancient works. The fertile valley of the Scioto river was a favorite resort of the ancient people, and was one of the seats of their densest population.

Earthworks located west of Chilliocthe, Ohio along Pant Creek. Spuce Hill and the Seip mound and earthwork can still be explored.

Valley of Paint Creek Earthworks Map

Enlarged planPLATE III, No. 1, exhibits a section of six miles of the Valley of Paint Creek, a tributary of the Scioto river. The village of Bourneville is ten miles west of Chillicothe. Within this limit are embraced three works of extraordinary size, besides several smaller ones. The works, designated by the letters A and B, have each upwards of two miles of heavy embankment, and contain not far from one hundred acres. The stone work C has an area of one hundred and forty acres, enclosed within a wall upwards of two and a fourth miles longs

The Great Miami Valley Earthwork Map

PLATE III, No. 2, presents a section of six miles of the Great Miami valley, included principally within the limits of Butler county, Ohio. Not less than seven enclosures, of considerable size, occur within these bounds. The work indicated by the letter G contains ninety-five acres.

Not far from one hundred enclosures of various sizes, and five hundred mounds, are found in Ross county, Ohio. The number of tumuli in the State may be safely estimated at ten thousand, and the number of enclosures at one thousand or fifteen hundred. Many of them are small, but cannot be omitted in an enumeration. They are scarcely less numerous on the Kenhawas in Virginia, than on the Scioto and Miamis; and are abundant on the White river and Wabash, as also upon the Kentucky, Cumberland, Tennessee, and the numerous other tributaries of the Ohio and Mississippi.

Nor is their magnitude less a matter of remark than their great number. Lines of embankment, varying in height from five to thirty feet, and enclosing areas of from one to fifty acres, are common; while enclosures of one or two hundred acres area are far from infrequent. Occasional works are found enclosing as many as four hundred acres³ The magnitude of the area enclosed is not, however, always a correct index of the amount of labor expended in the erection of these works. A fortified hill in Highland county, Ohio, has one mile and five-eighths of heavy embankment; yet it encloses an area of only about forty acres. A similar work on the Little Miami river, in Warren county, Ohio, has upwards of four miles of embankment, yet encloses little more than one hundred acres. The group of works at the mouth of the Scioto river has an aggregate of at least twenty miles of embankment; yet the entire amount of land embraced within the walls does not probably much exceed two hundred acres.

The mounds are of all dimensions, from those of but a few feet in height and a few yards in diameter, to those which, like the celebrated structure at the mouth of Grave Creek in Virginia, rise to the height of seventy feet, and measure one thousand feet in circumference at the base. The great mound in the vicinity of Miamisburgh, Montgomery county, Ohio, is sixty-eight feet in perpendicular height, and eight hundred and fifty-two in circumference at the base, containing 311,353 cubic feet.

Deities of the Assyrians: Baal, Bel_ Moloch

2011-11-06T09:53:00.000-08:00

Deities of the Assyrians.

BAAL, OR BEL—MOLOCH.

Ques. Who were these divinities?

Ans. The names Baal and Moloch seem to have been, at first, different appellations of the Sun; later they assumed another signification, and were applied to distinct deities.

Ques. Where was the Sun worshipped under the name of Baal or Bel (the Lord)?

Ans. In Babylon. The famous tower of Babel or Belus, was there devoted to his worship, although the highest apartment of the edifice served also as an observatory, and was the repository of the most ancient astronomical observations. Some writers have imagined that the Chaldeans and Babylonians worshipped Nimrod under the name of Belus, but it is generally believed that with these nations, and the ancient Canaanites, this was one of the many appellations of the Sun.

[214]Ques. What proof have we of the popularity of this god among the Phœnicians and Carthaginians?

Ans. In their proper names; as among the former, Ethbaal, Jerubbaal; among the latter, Hannibal, Asdrubal.

Ques. By whom was the worship of Baal introduced among the Israelites?

Ans. By King Achab or Ahab. They offered human sacrifices to Baal in groves, or high places, and on the terraces of their houses. Jeremias reproaches the Jews with building “the high places of Baalim, to burn their children with fire for a holocaust to Baalim.” This text shows the extent to which the apostate Hebrews carried this abominable worship.

MOLOCH.

Ques. Who was Moloch?

Ans. He was a divinity of the Ammonites. The Phœnicians were also particularly devoted to his worship. Young children and infants were offered as holocausts to this cruel god. These horrid sacrifices were most frequent in Carthage. When the Sicilian Agathocles threatened that city, we are told that five hundred infants, many the first-born of noble parents, were consumed in one day on the altar of Moloch.

Ques. How was this god represented?

Ans. By a brazen image, which was so [215]contrived that when a child was laid upon its extended arms, they were lowered, and the little victim immediately fell into the fiery furnace placed at the foot of the idol.

Ques. Was Moloch worshipped by the Jews?

Ans. Yes; it would seem that they were addicted to this idolatry before their departure from Egypt, since Moses in many places forbids the Israelites, under pain of death, to dedicate their children to Moloch, by passing them through fire. Solomon built a temple for his worship on the Mount of Olives. Later human sacrifices were offered to him in the valley of Hinnom, called also Tophet, which lay to the east of Jerusalem.

Ques. Where does Milton refer to this god?

Ans. Assuming that the demons or fallen angels received the worship of men, under the names of different heathen divinities, he thus describes Moloch amid the host of Satan:

“First, Moloch, horrid king, besmear’d with bloodOf human sacrifice, and parents’ tears;Though, for the noise of drums and timbrels loud,Their children’s cries unheard, that passed through fire,To his grim idol. Him the AmmoniteWorshipp’d in Rabba and her watery plain,In Argob and in Basan, to the streamOf utmost Arnon; nor content with suchAudacious neighborhood, the wisest heartOf Solomon he led by fraud to buildHis temple right against the temple of God,On that opprobrious hill: and made his groveThe pleasant valley of Hinnom, Tophet thenceAnd black Gehenna call’d, the type of Hell.”

[216]Ques. Who was Astaroth?

Ans. This goddess, called by the Greeks Astarte, represented the moon, in the same manner as Baal was held to be identical with the sun. The Hebrews always connected the worship of these two divinities. According to Cicero, Astarte was the Syrian Venus, and it is certain that in her worship, and the festivals celebrated in her honor, there is some foundation for this idea. Where human sacrifices were offered to Baal, wheaten cakes, wine and perfumes were laid upon the altar of Astaroth.

Notwithstanding these more innocent offerings, her worship was rendered infamous by the license which prevailed during these festivals, and the open immorality practised by her votaries.

THAMMUZ.

Ques. Who was Thammuz?

Ans. This was another name for Adonis, whose story is of Eastern origin. His death, which we have already referred to in connection with the goddess Venus, is said to have taken place in the mountains of Libanus, from which the river Adonis flows to the sea. The Assyrian women mourned for him in the autumn-time. It was believed that at this season the river changed its color, and ran red, as if tinged with blood. To this Milton alludes:

[217]“Thammuz came next behind,Whose annual wound in Lebanon alluredThe Syrian damsels to lament his fateIn amorous ditties all a summer’s day;While smooth Adonis from his native rockRan purple to the sea, supposed with bloodOf Thammuz yearly wounded.”

The prophet Ezekiel, in relating the iniquities committed in Jerusalem, says that he saw women sitting by the north gate of the temple, who mourned for Adonis. (In the Hebrew, Thammuz.)

OANNES.

Ques. Who was Oannes?

Ans. He was a god of the Assyrians, half man, half fish, who was said to dwell in the sea, from which he came at stated times, to instruct the Babylonians in wisdom and science. Oannes is the Dagon of the Philistines.

Egyptian Divinities: Osiris-Apis-Serapis- Isis-Anubis-Harpocrates

2011-11-06T09:51:00.000-08:00

Egyptian Divinities.

OSIRIS—APIS—SERAPIS—ISIS—ANUBIS—HARPOCRATES.

Ques. Who was Osiris?

Ans. Osiris, Apis and Serapis, are three different names of one and the same god. Osiris was the son of Jupiter and of Niobe, the daughter of Phoroneus. He conquered Egypt, which he governed so well and wisely as to receive divine honors from his subjects even during his life. He married, as we have already learned, Io, the daughter of Inachus, who was more generally known to the Egyptians by the name of Isis.

Osiris was cruelly murdered by his brother Typhon. Isis, after a long search, found his body, which she laid in a monument in an island near Memphis. Osiris became from that time the tutelar deity of the Egyptians. He was [210]regarded as identical with the sun, while Isis was supposed, like Cybele, to personify the earth.

Ques. How was this goddess represented?

Ans. As a woman with the horns of a cow, sometimes, also, as crowned with lotus. Heads of Isis are common among the decorations of Egyptian temples. After the worship of this goddess was introduced into Rome, her image was adorned with different emblems. The mysterious rites of Isis became a cloak for much secret vice, and were repeatedly forbidden at Rome. Tiberius caused the images of the goddess to be thrown into the Tiber; her worship was, however, afterwards revived. The abuses attending it are mentioned with indignation by the poet Juvenal.

Ques. Who was Apis?

Ans. He was the sacred bull of Memphis. The Egyptians maintained that the soul of Osiris passed after death into the body of Apis; and that as often as the sacred animal died, the soul passed into the body of its successor.

Sacrifices were offered to this strange divinity; his birth-day was celebrated with great magnificence, and it was believed that during this festival the crocodiles forgot their usual ferocity, and became harmless. A temple, two chapels, and a court for exercise, were assigned to this god, whose food was always served in vessels of gold. It may be doubted whether the poor animal was [211]capable of appreciating these extraordinary honors; he was not permitted, however, to enjoy them beyond a stated period. If he attained the age of twenty-five years, he was drowned by the attendant priests in the sacred cistern; his body was then carefully embalmed, and buried in the temple of Serapis.

On the death of Apis, whether it occurred in the course of nature or by violence, the whole country was plunged into mourning, which lasted until his successor was found. The animal into whom the divinity had passed, was known by many extraordinary marks; a square white spot on the forehead, the figure of an eagle on the back, a white crescent on the right side, and the mark of a beetle under the tongue. The priests always succeeded in finding an animal with these extraordinary marks, and the happy event was immediately celebrated throughout Egypt.

Ques. How did the people obtain replies from the oracle of Apis?

Ans. By various signs: the votary having proposed a question, offered food to the sacred animal; if he ate, it was considered a favorable omen. It was also a good augury if he entered, of his own accord, a particular stall. When Germanicus offered food to Apis, the animal refused to eat, and this circumstance was afterwards considered as ominous of the early fate of the Roman prince.

[212]Ques. Who was Harpocrates?

Ans. Horus or Harpocrates was the son of Osiris. He was worshipped as the god of Silence, and is represented as a boy, seated on a lotus-flower, with his finger on his lips.

Besides the gods we have mentioned, the Egyptians worshipped the dog, the wolf, the crocodile, the ibis, and many other animals. They even attributed divinity to certain plants and roots. Juvenal, in one of his Satires, thus ridicules their superstition:

Who has not heard where Egypt’s realms are nam’dWhat monster gods her frantic sons have fram’d?Here Ibis gorged with well-grown serpents, thereThe Crocodile commands religious fear:Where Memnon’s statue magic strains inspireWith vocal sounds that emulate the lyre;And Thebes, such, Fate, are thy disastrous turns,Now prostrate o’er her pompous ruins mournsA monkey-god, prodigious to be told!Strikes the beholder’s eye with burnish’d gold:To godship here blue Triton’s scaly herd,The river progeny is there preferr’d:Through towns Diana’s power neglected lies,Where to her dogs aspiring temples rise!And should you leeks or onions eat, no timeWould expiate the sacrilegious crime.Religious nations sure, and blest abodes,Where every orchard is o’er-run with gods.

Cave Men Illustrated

2011-11-03T11:35:00.000-07:00

Cave Man Illustrated

Cave man animal trap

Cave Man butchering a bison

Cave man injured in the hunt

Cave man testing the youth

Cave man hunting in disguise

Cave man cooking

Cave man making shelter

Cave women

Cave man dressing hides

Cave man religion

Cave man rituals

Cave man hunting reindeer

Cave Man assembled outside the cave entrance

Cave man making tools domestic scene

Wisconsin UFO Sightings

2011-11-02T10:25:00.000-07:00

Wisconsin UFO Video
On October 29 while on the tour of the Vortex Woods hosted by Mary Sutherland of the Sci Fi Cafe in Burlington Wisconsin, I with 30 other people witnessed 2 UFOs that are best described as massive orange rectangular lights that flew to what appeared to be a designated spot in the sky where they were remained motionless for a couple of minutes go before slowly disappearing.
After the first UFO disappeared a second orange ball was spotted far away in the eastern sky. This orb traveled a great speed to about 45 degrees in the sky where it began to slow down until it came to a stop at the exact place as the previous orb. It too, sat in the sky emitting this bright orange light, for a few minutes before it slowly became smaller and smaller and just disappeared in the black starry night.
I was not an true believer in UFOs before this event and have absolutely no explanation for what I saw that night. I searched You Tube and found that what I witness has been seen many times in the Wisconsin skies. Orange and other colored orbs that sit stationary in the sky before disappearing to nothing.
If you have witnessed anything similar over Wisconsin or anywhere else, leave a comment

This is real real close to what I witness at Burlington Wisconsin. The video does not does not duplicate the bright orange shape, but the size, color and shape is the same thing!

UFO filmed over Monroe Wisconsin and reported by WKBT News. Like the UFO I witnessed at Burlington, Wisconsin, this shining orb just disappears.

Another orb that was filmed in Wisconsin that is not flying across the sky but more stationary. It appears that some of these orbs are almost attempting to put on a show.

More UFO filmed over Milwaukee Wisconsin filmed on August 10, 2010

Two orbs over lake Michigan.

Rare Ancient Egyptian Pictures

2011-10-26T17:19:00.000-07:00

Ancient Egypt Pictures, Copyright Free

Egyptian Dwelling

Ancient Egypt House

Ancient Egypt Brick Making

Ancient Egypt Theban Tomb

Temple of Edfu

Ancient Egypt, The Sphinx and second pyramid

Ancient Egypt Statues of,Amenhotep

Khuenaten and the Sun Worshippers

2011-10-25T12:14:00.000-07:00

KHUENATEN AND THE DISK-WORSHIPPERS.

On the death of Amenhotep III., his son, Amenhotep IV., mounted the throne. Left by Amenhotep III to the guardianship of his mother, Tii, who was of some entirely foreign race, he embraced a new form of religion, which she appears to have introduced, and shocked the Egyptians by substituting, so far as he found to be possible, this new creed for the old polytheism of the country. The heresy of Amenhotep IV has been called "Disk-worship;" and he, and the next two or three kings, are known in Egyptian history as "the Disk-worshippers." It is difficult to discover what exactly was the belief professed. Externally, it consisted, primarily, in a marked preference of a single one of the Egyptian gods over all the others, and a certain hatred or contempt for the great bulk of the deities composing the old Pantheon. Thus far it resembled the religion which Apepi, the last "Shepherd King," had endeavoured to introduce; but the new differed from the old reformation in the matter of the god selected for special honour. Apepi had sought to turn the Egyptians away from all other worships except the worship of Set; Amenhotep desired their universal adhesion to the worship of Aten. Aten, in Egyptian theology, had hitherto represented a particular aspect or character of Ra, "the sun"—that aspect which is expressed by the phrase, "the solar disk." How it was possible to keep Aten distinct from the other sun-gods, Ra, Khepra, Turn, Shu, Mentu, Osiris, and Horus or Harmachis, is a puzzle to moderns; but it seems to have been a difficulty practically overcome by the Egyptians, to whom it did not perhaps even present itself as a difficulty at all. Disk-worship consisted then, primarily, in an undue exaltation of this god, who was made to take the place of Ammon-Ra in the Pantheon, and was ordinarily represented by a circle with rays proceeding from it, the rays mostly terminating in hands, which frequently presented the symbols of life and health and strength to the worshipper.

What was the inward essence of the religion? Was it simple sun-worship—the adoration of the visible material sun—considered as the ruling and vivifying power in the universe, whence heat and light, and so life, proceeded? Of all the forms of nature worship this was the most natural, and in the old world it was widely spread. Men adored the orb of day as the grandest object which nature presented to them, as the great quickener of all things upon the earth, the cause of germination and growth, of fruitage and harvest, the dispenser to man of ten thousand blessings, the sustainer of his life and health and happiness. With some the worship was purely and wholly material—the sun was viewed as a huge mass of fiery matter, uninformed by any animate life, unintelligent, impersonal; but with others, sun-worship was something higher than this: the orb of day was regarded as informed by a good, wise, bright, beneficent Spirit, which lived in it, and worked through it, and was the true benefactor of mankind and sustainer of life and of the universe. Sun-worship of this latter kind was no mean form of natural religion. If not purged from the debasing element of materialism, if not incompatible with a certain kind of polytheism, it is yet consistent with the firmest belief in the absolute supremacy of one God over all others, with the con ception of that God as all-wise, all-powerful, pure, holy, kind, loving, and with the entire devotion of the worshipper to Him exclusively. And this latter form of sun-worship was, quite conceivably, the religion of the "Disk worshippers." "Aten" is probably the same as "Adon," the root of Adonis and Adonai, and has the signification of "Lord"—a term implying personality, and when used specially of one Being, implying absolute mastery and lordship, an exclusive right to worship, homage, and devotion. It is not unlikely that the "Disk-worshippers" were drawn on towards their monotheistic creed by the presence in Egypt at the time of a large monotheistic population, the descendants of Joseph and his brethren, who by this time had multiplied greatly, and must have attracted attention, from their numbers and from the peculiarity of their tenets. A historian of Egypt remarks that "curious parallels might be drawn between the external forms of the worship of the Israelites in the desert and those set up by the Disk-worshippers at Tel-el-Amarna; portions of the sacred furniture, as the 'table of shewbread,' described in the Book of Exodus as placed within the Tabernacle, are repeated among the objects belonging to the worship of Aten, and do not occur among the representations of any other epoch." He further notes that the commencement of the persecution of the Israelites in Egypt coincides nearly with the downfall of the "Disk-worshippers" and the return of the Egyptians to their old creed, as if the captive race had been involved in the discredit and the odium which attached to Amenhotep and his immediate successors on account of their religious reformation.

KHUENATEN WORSHIPPING THE SOLAR DISK.

The aversion of the "Disk-worshippers" to the old Egyptian religion was shown (1) in the change of his own name which the new monarch made soon after his accession, from Amenhotep to Khu-en-Aten, whereby he cleared himself from any connection with the old discarded head of the Pantheon, and associated himself with the new supreme god, Aten; (2) in the obliteration of the name of Ammon from monuments; and (3) in the removal of the seat of government from the site polluted by Ammon-worship and polytheism to a new site at Tel-el-Amarna, where Aten alone was worshipped and alone represented in the temples. The enmity, however, was not indiscriminate. Amenhotep took for one of his titles the epithet, "Mi-Harmakhu," or "beloved by Harmachis," probably because he could look on Harmachis, a purely sun-god, as a form of Aten; and to this god he erected an obelisk at Silsilis. His monumental war upon the old religion seems also not to have been general, but narrowly circumscribed, being, in fact, confined to the erasure of Ammon's name, especially at Thebes, and the mutilation of his form in a few instances; but there does not appear to have been any such general iconoclasm practised by the "Disk-worshippers" as by the "Shepherd Kings," or any such absolute requirement that "one god alone should be worshipped in all the land" as was put forth by Apepi. The "Disk-worshippers" did not so much attempt to change the religion of Egypt as to establish for themselves a peculiar court-religion of a pure and elevated character.

It has been remarked above that the motive power which brought about the religious revolution is probably to be found in the powerful influence and the peculiar views of the queen mother, Tii or Taia. This princess was of foreign origin; her complexion was fair, her eyes blue, her hair flaxen, her cheeks rosy; she probably brought her "disk-worship" with her from her own country, whether it were Syria, or Arabia, or any other. Already in the lifetime of her husband, Amenhotep III., she had prevailed on him, as his wives prevailed on Solomon (i Kings xi. 4-8), to allow her the free exercise of her own religion, and to provide her with the means of carrying it on with all proper pomp and ceremony. At her instance, Amenhotep III. constructed a great lake or basin, more than a mile long and a thousand feet broad, to be made use of for religious purposes on the queen's special festival day. It was proper on that festival day that "the barge of the most beautiful Disk" should perform a voyage on a sheet of water in the presence of his worshippers—a voyage probably representing the course of the sun through the heavens during the year. There is evidence that this festival was kept on the sixteenth day of the month Athor, in the eleventh year of Amenhotep III., and that the king himself took part in it.

So far, Queen Taia succeeded in introducing her religion into Egypt while her husband was alive. At his death she found herself regent for her son, or, at any rate, associated with him upon the throne, and saw that a fresh opportunity for pushing her religious views offered itself. Amenhotep IV. was of a most extraordinary physique and physiognomy. His ap pearance was rather that of a woman than of a man; he had a slanting forehead, a long aquiline nose, a flexible projecting mouth, and a strongly developed chin. His neck, which is represented as most unusually long, seems scarcely equal to the support of his head; and his spindle shanks seem ill adapted to sustain the weight of his over-corpulent frame. He readily yielded himself to his mother's influence, and completed her work in the manner which has been already described. As Thebes opposed itself to his reforms, he deserted it, withdrew his court to Tel-el-Amarna, and there raised the temples, palaces, and other monuments, in a "very advanced" style of art, which may be seen at the present day.

HEAD OF AMENHOTEP IV. (KHUENATEN).

Amenhotep also introduced certain changes into the court ceremonial. He surrounded himself with officials of foreign race, probably kinsmen of his mother, and required from them an open display of submission and servility which Egyptian courts had not witnessed previously. An abject prostration was enforced on all, while the king posed before his courtiers as a benevolent god, who showered down his gifts upon them from a superior sphere, since his greatness did not permit a closer contact. He was himself the "Light of the Solar Disk," an apaugasma, or "Light proceeding from Light;" it behoved him to imitate the Sun-god, and perpetually bestow his gifts on men, but it behoved them to veil their faces from his radiance and receive his bounty prostrate in the dust beneath him.

The peculiar views of Khuen-Aten, or Amenhotep IV., were maintained by the two or three succeeding kings, who had short and disturbed reigns. After them there arose a king called Horus, or Har-em-hebi, who utterly swept away the "Disk-worshippers," ruined their new city, obliterated their names, mutilated their monuments, and restored the ancient religion of the Egyptians to its former place as the religion, not only of the people, but of the court. Henceforth, what was called "heresy" ceased to show itself in the land.

Thothmses Egypts Great Conqueror

2011-10-25T12:07:00.000-07:00

THOTHMES I., THE FIRST GREAT EGYPTIAN CONQUEROR.

Thothmes I. was the grandson of the Aahmes who drove out the Hyksôs. He had thus hereditary claims to valour and military distinction. The Ethiopian blood which flowed in his veins through his grandmother, Nefertari-Aahmes, may have given him an additional touch of audacity, and certainly showed itself in his countenance, where the short depressed nose and the unduly thick lips are of the Cushite rather than of the Egyptian type. His father, Amen-hotep I., was a somewhat undistinguished prince; so that here, as so often, where superior talent runs in a family, it seems to have skipped a generation, and to have leapt from the grand-sire to the grandson. Thothmes began his military career by an invasion of the countries upon the Upper Nile, which were still in an unsettled state, notwithstanding the campaigns which had been carried on, and the victories which had been gained in them, during the two preceding reigns, by King Aahmes, and by the generals of Amen-hotep. He placed a flotilla of ships upon the Nile above the Second Cataract, and supporting it with his land forces on either side of the river, advanced from Semneh, the boundary established by Usurtasen III., which is in lat. 21° 50' to Tombos, in lat. 19°, conquering the tribes, Nubian and Cushite, as he proceeded, and from time to time distinguishing himself in personal combats with his enemies. On one occasion, we are told, "his majesty became more furious than a panther," and placing an arrow on his bowstring, directed it against the Nubian chief so surely that it struck him, and remained fixed in his knee, whereupon the chief "fell fainting down before the royal diadem." He was at once seized and made a prisoner; his followers were defeated and dispersed; and he himself, together with others, was carried off on board the royal ship, hanging with his head downwards, to the royal palace at the capital This victory was the precursor of others; everywhere "the Petti of Nubia were hewed in pieces, and scattered all over their lands," till "their stench filled the valleys." At last a general submission was made, and a large-tract of territory was ceded. The Egyptian terminus was pushed on from the twenty-second parallel to the nineteenth, and at Tombos, beyond Dongola, an inscription was set up, at once to mark the new frontier, and to hand down to posterity the glory of the conquering monarch. The inscription still remains, and is couched in inflated terms, which show a departure from the old official style. Thothmes declares that "he has taken tribute from the nations of the North, and from the nations of the South, as well as from those of the whole earth; he has laid hold of the barbarians; he has not let a single one of them escape his gripe upon their hair; the Petti of Nubia have fallen beneath his blows; he has made their waters to flow backwards; he has overflowed their valleys like a deluge, like waters which mount and mount. He has resembled Horus, when he took possession of his eternal kingdom; all the countries included within the circumference of the entire earth are prostrate under his feet." Having effected his conquest, Thothmes sought to secure it by the appointment of a new officer, who was to govern the newly-annexed country under the title of "Prince of Cush," and was to have his ordinary residence at Semneh.

BUST OF THOTHMES I.

Flushed with his victories in this quarter, and intoxicated with the delight of conquest, Thothmes, on his return to Thebes, raised his thoughts to a still grander and more adventurous enterprize. Egypt had a great wrong to avenge, a huge disgrace to wipe out. She had been Invaded, conquered, plundered, by an enemy whom she had not provoked by any aggression; she had seen her cities laid in ashes, her temples torn down and demolished, the images of her gods broken to pieces, her soil dyed with her children's blood; she had been trampled under the iron heel of the conqueror for centuries; she had been exhausted by the payment of taxes and tribute; she had had to bow the knee, and lick the dust under the conqueror's feet—was not retribution needed for all this? True, she had at last risen up and expelled her enemy, she had driven him beyond her borders, and he seemed content to acquiesce in his defeat, and to trouble her no more; but was this enough? Did not the law of eternal justice require something more:

"Nec lex justior ulla est,Quàm necis artifices arte perire sua."

Was it not proper, fitting, requisite for the honour of Egypt, that there should be retaliation, that the aggressor should suffer what he had inflicted, should be attacked in his own country, should be made to feel the grief, the despair, the rage, the shame, that he had forced Egypt to feel for so many years; should expiate his guilt by a penalty, not only proportioned to the offence, but Its exact counterpart? Such thoughts, we may be sure, burned in the mind of the young warrior, when, having secured Egypt on the south, he turned his attention to the north, and asked himself the question how he should next employ the power that he had inherited, and the talents with which nature had endowed him.

It is uncertain what amount of knowledge the Egyptians of the time possessed concerning the internal condition, population, and resources, of the continent which adjoined them on the north-east. We cannot say whether Thothmes and his counsellors could, or could not, bring before their mind's eye a fairly correct view of the general position of Asiatic affairs, and form a reasonable estimate of the probabilities of success or discomfiture, if a great expedition were led into the heart of Asia. Whatever may have been their knowledge or ignorance, it will be necessary for the historical student of the present day to have some general ideas on the subject, if he is to form an adequate conception either of the dangers which Thothmes affronted, or of the amount of credit due to him for his victories. We propose, therefore, in the present place, to glance our eye over the previous history of Western Asia, and to describe, so far as is possible, its condition at the time when Thothmes began to contemplate the invasion which it is his great glory to have accomplished.

Western Asia is generally allowed to have been the cradle of the human race. Its more fertile portions were thickly peopled at a very early date. Monarchy, it is probable, first grew up in Babylonia, towards the mouths of the Tigris and Euphrates. But it was not long ere a sister kingdom established itself in Susiana, or Elam, the fertile tract between the Lower Tigris and the Zagros mountains. The ambition of conquest first showed itself in this latter country, whence Kudur-Nakhunta, about B.C. 2300, made an attack on Erech, and Chedor-laomer (about B.C. 2000) established an empire which extended from the Zagros mountains on the one hand to the shores of the Mediterranean on the other (Gen. xiv. 1-4) Shortly after this, a third power, that of the Hittites, grew up towards the north, chiefly perhaps in Asia Minor, but with a tendency to project itself southward into the Mesopotamian region. Upper Mesopotamia, Syria, and Palestine, were at this time inhabited by weak tribes, each under its own chief, with no coherence, and no great military spirit. The chief of these tribes, at the time when Thothmes I. ascended the Egyptian throne, were the Rutennu in Syria, and the Nahari or Naïri in Upper Mesopotamia. The two monarchies of the south, Elam and Babylon were not in a flourishing condition, and exercised no suzerainty beyond their own natural limits. They were, in fact, a check upon each other, constantly engaged in feuds and quarrels, which prevented either from maintaining an extended sway for more than a few years, Assyria had not yet acquired any great distinction, though it was probably independent, and ruled by monarchs who dwelt at Asshur (Kileh-Sherghat). The Hittites, about B.C. 1900, had received a severe check from the Babylonian monarch, Sargon, and had withdrawn themselves into their northern fortresses. Thus the circumstances of the time were, on the whole, favourable to the enterprize of Thothmes. No great organized monarchy was likely to take the field against him, or to regard itself as concerned to interfere with the execution of his projects, unless they assumed extraordinary dimensions. So long as he did not proceed further north than Taurus, or further east than the western Khabour, the great affluent of the Euphrates, he would come into contact with none of the "great powers" of the time; he would have, at the worst, to contend with loose confederacies of tribes, distrustful of each other, unaccustomed to act together, and, though brave, possessing no discipline or settled military organization. At the same time, his adversaries must not be regarded as altogether contemptible. The Philistines and Canaanites in Palestine, the Arabs of the Sinaitic and Syrian deserts, the Rutennu of the Lebanon and of Upper Syria, the Naïri of the western Mesopotamian region, were individually brave men, were inured to warfare, had a strong love of independence, and were likely to resist with energy any attempt to bring them under subjection. They were also, most of them, well acquainted with the value of the horse for military service, and could bring into the field a number of war-chariots, with riders well accustomed to their management Egypt had only recently added the horse to the list of its domesticated animals, and followed the example of the Asiatics by organizing a chariot force. It was open to doubt whether this new and almost untried corps would be able to cope with the experienced chariot-troops of Asia.

The country also in which military operations were to be carried on was a difficult one. It consisted mainly of alternate mountain and desert. First, the sandy waste called El Tij—the "Wilderness of the Wanderings"—had to be passed, a tract almost wholly without water, where an army must carry Its own supply. Next, the high upland of the Negeb would present itself, a region wherein water may be procured from wells, and which in some periods of the world's history has been highly cultivated, but which in the time of Thothmes was probably almost as unproductive as the desert itself. Then would come the green rounded hills, the lofty ridges, and the deep gorges of Palestine, untraversed by any road, in places thickly wooded, and offering continually greater obstacles to the advance of an army, as it stretched further and further towards the north. From Palestine the Lebanon region would have to be entered on, where, though the Cœle-Syrian valley presents a comparatively easy line of march to the latitude of Antioch, the country on either side of the valley is almost untraversable, while the valley itself contains many points where it can be easily blocked by a small force. The Orontes, moreover, and the Litany, are difficult to cross, and in the time of Thothmes I. would be unbridged, and form no contemptible obstacles. From the lower valley of the Orontes, first mountains and then a chalky desert had to be crossed in order to reach the Euphrates, which could only be passed in boats, or else by swimming. Beyond the Euphrates was another dreary and infertile region, the tract about Haran, where Crassus lost his army and his life.

How far Thothmes and his counsellors were aware of these topographical difficulties, or of the general condition of Western Asia, it is, as already observed, im possible to determine. But, on the whole, there are reasons for believing that intercourse between nation and nation was, even in very early times, kept up, and that each important country had its "intelligence department," which was not badly served. Merchants, refugees, spies, adventurers desirous of bettering their condition, were continually moving, singly or in bodies, from one land to another, and through them a considerable acquaintance with mundane affairs generally was spread abroad. The knowledge was, of course, very inexact. No surveys were made, no plans of cities or fortresses, no maps; the military force that could be brought into the field by the several nations was very roughly estimated; but still, ancient conquerors did not start off on their expeditions wholly in the dark as to the forces which they might have to encounter, or the difficulties which were likely to beset their march.

Thothmes probably set out on his expedition into Asia in about his sixth or seventh year. He was accompanied by two officers, who had served his father and his grandfather, known respectively as "Aahmes, son of Abana," and "Aahmes Pennishem." Both of them had been engaged in the war which he had conducted against the Petti of Nubia and their Ethiopian allies, and both had greatly distinguished themselves. Aahmes, the son of Abana, boasts that he seven times received the prize of valour—a collar of gold—for his conduct in the field; and Aahmes Pennishem gives a list of twenty-nine presents given to him as military rewards by three kings. It does not appear that any resistance was offered to the invading force as it passed through Palestine; but in Syria Thothmes engaged the Rutennu, and "exacted satisfaction" from them, probably on account of the part which they had taken in the Hyksôs struggle; after which he crossed the Euphrates and fell upon the far more powerful nation of the Naïri. The Naïri, when first attacked by the Assyrians, had twenty-three cities, and as many kings; they were rich in horses and mules, and had so large a chariot force that we hear of a hundred and twenty chariots being taken from them in a single battle. At this time the number of the chariots was probably much smaller, for each of the two officers named Ahmes takes great credit to himself on account of the capture of one such vehicle. It is uncertain whether more than a single battle was fought. All that we are told is, that "His Majesty, having arrived in Naharina" (i.e. the Naïri country), "encountered the enemy, and organized an attack. His Majesty made a great slaughter of them; an immense number of live captives was carried off by His Majesty." These words would apply equally to a single battle and to a series of battles. All that can be said is, that Thothmes returned victorious from his Asiatic expedition, having defeated the Rutennu and the Naïri, and brought with him into Egypt a goodly booty, and a vast number of Asiatic prisoners.

The warlike ambition of Thothmes I. was satisfied by his Nubian and Asiatic victories. On his return to Egypt at the close of his Mesopotamian campaign, he engaged in the peaceful work of adorning and beautifying his capital cities. At Thebes he greatly enlarged the temple of Ammon, begun by Amenem hat I., and continued under his son, the first Usurtasen, by adding to it the cloistered court in front of the central cell—a court two hundred and forty feet long by sixty-two broad, surrounded by a colonnade, of which the supports were Osirid pillars, or square piers with a statue of Osiris in front. This is the first known example of the cloistered court, which became afterwards so common; though it is possible that constructions of a similar character may have been made by the "Shepherd Kings" at Tanis, Thothmes also adorned this temple with obelisks. In front of the main entrance to his court he erected two vast monoliths of granite, each of them seventy-five feet in height, and bearing dedicatory inscriptions, which indicated his piety and his devotion to all the chief deities of Egypt.

Further, at Memphis he built a new royal palace, which he called "The Abode of Aa-khepr-ka-ra," a grand building, afterwards converted into a magazine for the storage of grain.

The greatness of Thothmes I. has scarcely been sufficiently recognized by historians. It may be true that he did not effect much; but he broke ground in a new direction; he set an example which led on to grand results. To him it was due that Egypt ceased to be the isolated, unaggressive power that she had remained for perhaps ten centuries, that she came boldly to the front and aspired to bring Asia into subjection. Henceforth she exercised a potent influence beyond her borders—an influence which affected, more or less, all the western Asiatic powers. She had forced her way into the comity of the great nations. Henceforth whether it was for good or for evil, she had to take her place among them, to reckon with them, as they reckoned with her, to be a factor in the problem which the ages had to work out—What should be the general march of events, and what states and nations should most affect the destiny of the world.

Abraham in Egypt

2011-10-25T12:01:00.001-07:00

ABRAHAM IN EGYPT.

"Now there was a famine in the land of Canaan; and Abram went down into Egypt to sojourn there" (Gen. xii. 10). Few events in the history of mankind are more interesting than the visit which the author of the Pentateuch thus places before us in less than a dozen words. The "father of the faithful," the great apostle of Monotheism, the wanderer from the distant "Ur of the Chaldees," familiar with Babylonian greatness, and Babylonian dissoluteness, and Babylonian despotism, having quitted his city home and adopted the simple habits of a Syrian nomadic sheikh, finds himself forced to make acquaintance with a second form of civilization, a second great organized monarchy, and to become for a time a sojourner among the people who had held for centuries the valley of the Nile. He had obeyed the call which took him from Ur to Haran, from Haran to Damascus, from Damascus to the hills of Canaan; he had divorced himself from city life and city usages; he had embraced the delights of that free, wandering existence which has at all times so singular a charm for many, and had dwelt for we know not how many years in different parts of Palestine, the chief of a tribe rich in flocks and herds, moving with them from place to place as the fancy took him. It was assuredly with much reluctance that he quitted the open downs and fresh breezes and oak groves of Canaan the land promised to him and to his seed after him, and took his way through the "desert of the south" to the great kingdom with which he and his race could never hope to be on terms of solid friendship. But the necessity which constrained him was imperative. When, from the want of the ordinary spring rains, drought and famine set in on the Palestinian uplands, there was in ancient times but one resource. Egypt was known as a land of plenty. Whether it were Hebrew nomads, or Hittite warriors, or Phœnician traders that suffered, Egypt was the sole refuge, the sole hope. There the river gave the plenteous sustenance which would be elsewhere sought in vain. There were granaries and storehouses, and an old established system whereby corn was laid up as a reserve in case of need, both by private individuals of the wealthier classes and by the kings. There among the highest officers of state was the "steward of the public granary." whose business it was, when famine pressed, to provide, so far as was possible, both for natives and foreigners, alleviating the distress of all, while safeguarding, of course, the king's interests (Gen. xlvii. 13-26).

Abraham, therefore, when he found that "the famine was grievous in the land" of Canaan, did the only thing that it was possible for him to do—left Palestine, and wended his way through the desert to the Egyptian frontier. What company he took with him is uncertain. A few years later we find him at the head of a body of three hundred and eighteen men capable of bearing arms—"trained servants born in his house"—which implies the headship over a tribe of at least twelve hundred persons. He can scarcely have entered Egypt with a much smaller number. It was before his separation from his nephew, Lot, whose followers were not much fewer than his own. And to leave any of his dependents behind would have been to leave them to starvation. We must suppose a numerous caravan organized, with asses and camels to carry provisions and household stuff, and with the women and the little ones conveyed as we see them in the sculpture representing the arrival of Abusha from the same quarter, albeit with a smaller entourage. The desert journey would be trying, and probably entail much loss, especially of the cattle and beasts; but at length, on the seventh or eighth day, as the water was getting low in the skins and the camels were beginning to faint and groan with the scant fare and the long travel, a dark low line would appear upon the edge of the horizon in front, and soon the line would deepen into a delicate fringe, sparkling here and there as though it were sown with diamonds.[13] Then it would be recognized that there lay before the travellers the fields and gardens and palaces and obelisks of Egypt, the broad flood and rich plain of the Nile, and their hearts would leap with joy, and lift themselves up in thanksgiving to the Most High, who had brought them through the great and terrible wilderness to a land of plenty.

But now a fresh anxiety fell upon the spirit of the chief. Tradition tells us that already in Babylonia he had had experience of the violence and tyranny of earthly potentates, and had with difficulty escaped from an attempt which the king of Babylon made upon his life. Either memory recalled this and similar dangers, or reason suggested what the unbridled licence of irresponsible power might conceive and execute under the circumstances. The Pharaohs had, it is plain, already departed from the simple manners of the earlier times, when each prince was contented with a single wife, and had substituted for the primitive law of monogamy that corrupt system of hareem life which has kept its ground in the East from an ancient date to the present day. Abraham was aware of this, and "as he was come near to enter into Egypt," but was not yet entered, he was seized with a great fear. "Behold," he said to Sarai his wife, "Behold now, I know that thou art a fair woman to look upon; therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive," Under these circumstances Abraham, with a craft not unnatural in an Oriental, but certainly far from commendable, resolved to dissemble his relationship towards Sarah, and to represent her as not his wife, but his sister. She was, in point of fact, his half-sister, as he afterwards pleaded to Abimelech (Gen. xx. 12), being the daughter of Terah by a secondary wife, and married to her half-brother "Say, I pray thee," he said, "thou art my sister, that it may be well with me for thy sake; and my soul shall live because of thee." Sarah acquiesced; and no doubt the whole tribe was made acquainted with the resolution come to, so that they might all be in one story.

The frontier was then approached. We learn from the history of Abusha, as well as from other scattered notices in the papyri, how carefully the eastern border was always guarded, and what precautions were taken to apprise the Court when any considerable body of immigrants arrived. The chief official upon the frontier, either Khnumhotep or some one occupying a similar position, would receive the in-comers, subject them to interrogation, and cause his secretary to draw up a report, which would be forwarded by courier to the capital. The royal orders would be awaited, and meantime perhaps fresh reports would be sent by other officials of the neighbourhood. In the present instance, we are told that several "princes of Pharaoh," having been struck with the beauty of Sarah, commended her to their royal master, who sent for her and had her brought into his own house. Abraham himself was well received and treated with much distinction "for her sake." According to Eupolemus, he and his were settled in the sacred city of On or Heliopolis; and there, in that seat of learning and religion, the Patriarch, as the same authority declares, lived peacefully for many years and taught the Egyptians the sciences of astronomy and arithmetic. The author of Genesis says nothing of the place of his abode, but simply informs us of his well-being. "Pharaoh entreated Abram well for Sarai's sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." The collocation of the clauses implies that all these were presents from the king. The pleased monarch lavished on his brother-in-law such gifts of honour as were usual at the time and suitable to his circumstances. Abraham became "very rich in cattle, in silver, and in gold" (Gen. xiii. 2). He flourished greatly, whether for months or for years the scripture does not say. He was separated from his wife, and she was an inmate of Pharaoh's hareem; but he kept his secret, and no one betrayed him. Apparently, he was content.

Ere long, however, a discovery was made. Calamity came upon the royal house in some marked way, probably either in the form of sickness or of death. The king became convinced that he was the object of a Divine chastisement, and cast about for a cause to which his sufferings might reasonably be attributed. How had he provoked God's anger? Either, as Josephus thinks, the priests had by this time found out the truth, and made the suggestion to him, that he was being punished for having taken another man's wife into his seraglio; or possibly, as others have surmised, Sarah herself divined the source of the calamities, and made confession of the truth. At any rate, by some means or other, the facts of the case became known; and the Pharaoh thereupon hastened to set matters right. Sarah, though an inmate of the hareem, was probably still in the probationary condition, undergoing the purification necessary before the final completion of her nuptials (Esth. ii. 12), and could thus be restored intact. The Pharaoh sent for Abraham, reproached him with his deceit, pointed out the ill consequences which had followed, and, doubtless in some displeasure, required him to take his wife and depart. The famine was at an end, and there was no reason why he should linger. Beyond reproach, however, Pharaoh inflicted no punishment. He "commanded his men concerning Abraham; and they sent him away, and his wife, and all that he had."

Such is the account which has come down to us of Abraham's sojourn in Egypt. If it be asked, Why is it inserted into the "story of Egypt" at this point? the reply must be, because, on a dispassionate consideration of all the circumstances, chronological and other, which attach to the narrative, it has been generally agreed that the event belongs to about this time. There is no special reign to which it can be definitely assigned; but the best critics acquiesce in the judgment of Canon Cook upon the point, who says: "For my own part, I regard it as all but certain that Abraham visited Egypt in some reign between the middle of the eleventh and the thirteenth dynasty, and most probably under one of the earliest Pharaohs of the twelfth."[14]

This is not the only entrance of Hebrews or people of Semitic race into Egypt. Emigrants from less favoured countries had frequently looked with interest to the fertile Delta of the Nile, hoping that there they might find homes free from the vicissitudes of their own. Previous to this, one Amu had entered Egypt, perhaps from Midian, with his family, counting thirty-seven, the little ones riding upon asses, and had sought the protection of the reigning sovereign. It was again the experience of Egypt to receive emigrants from the north-east, from Syria or Northern Arabia, at a little later period, when the nomads in those regions looked over to the south and, by contrast with their over-peopled country, thought they saw a sort of "fairy-land of wealth, culture, and wisdom," which they hoped to enjoy by force: and they were not the last to seek asylum there. We shall soon have to remark on the familiar case of the immigration of the sons of Jacob with their households. In process of time the Semitic wanderers increased so materially that the population in the eastern half of the Delta became half Asiatic, prepared to submit readily to Asiatic rule and to worship Semitic deities; they had already imposed a number of their words upon the language of Egypt.

Egypt and the Rise of Thebes

2011-10-25T11:59:00.001-07:00

THE RISE OF THEBES TO POWER, AND THE EARLY THEBAN KINGS.

Hitherto Egypt had been ruled from a site at the junction of the narrow Nile valley with the broad plain of the Delta—a site sufficiently represented by the modern Cairo. But now there was a shift of the seat of power. There is reason to believe that something like a disruption of Egypt into separate kingdoms took place, and that for a while several distinct dynasties bore sway in different parts of the country. Disruption was naturally accompanied by weakness and decline. The old order ceased, and opportunity was offered for some new order—some new power—to assert itself. The site on which it arose was one three hundred and fifty miles distant from the ancient capital, or four hundred and more by the river. Here, about lat. 26°, the usually narrow valley of the Nile opens into a sort of plain or basin. The mountains on either side of the river recede, as though by common consent, and leave between themselves and the river's bank a broad amphitheatre, which in each case is a rich green plain—an alluvium of the most productive character—dotted with domand date palms, sometimes growing single, sometimes collected into clumps or groves. On the western side the Libyan range gathers itself up into a single considerable peak, which has an elevation of twelve hundred feet. On the east the desert-wall maintains its usual level character, but is pierced by valleys conducting to the coast of the Red Sea. The situation was one favourable for commerce. On the one side was the nearest route through the sandy desert to the Lesser Oasis, which commanded the trade of the African interior; on the other the way led through the valley of Hammamât, rich with breccia verde and other valuable and rare stones, to a district abounding in mines of gold, silver, and lead, and thence to the Red Sea coast, from which, even in very early times, there was communication with the opposite coast of Arabia, the region of gums and spices.

In this position there had existed, probably from the very beginnings of Egypt, a provincial city of some repute, called by its inhabitants Apé or Apiu, and, with the feminine article prefixed, Tapé, or Tapiu, which some interpret "The city of thrones". To the Greeks the name "Tapé" seemed to resemble their own well-known "Thebai", whence they transferred the familiar appellation from the Bæotian to the Mid-Egyptian town, which has thus come to be known to Englishmen and Anglo-Americans as "Thebes." Thebes had been from the first the capital of a "nome". It lay so far from the court that it acquired a character of its own—a special cast of religion, manners, speech, nomenclature, mode of writing, and the like—which helped to detach it from Lower or Northern Egypt more even than its isola tion. Still, it was not until the northern kingdom sank into decay from internal weakness and exhaustion, and disintegration supervened in the Delta and elsewhere, that Thebes resolved to assert herself and claim independent sovereignty. Apparently, she achieved her purpose without having recourse to arms. The kingdoms of the north were content to let her go. They recognized their own weakness, and allowed the nascent power to develop itself unchecked and unhindered.

The first known Theban monarch is a certain Antef or Enantef, whose coffin was discovered in the year 1827 by some Arabs near Qurnah, to the west of Thebes. The mummy bore the royal diadem, and the epigraph on the lid of the coffin declared the body which it contained to be that of "Antef, king of the two Egypts." The phrase implied a claim to dominion over the whole country, but a claim as purely nominal as that of the kings of England from Edward IV. to George III. to be monarchs of France and Navarre. Antef s rule may possibly have reached to Elephantine on the one hand, but is not likely to have extended much beyond Coptos on the other. He was a local chieftain posing as a great sovereign, but probably with no intention to deceive either his own contemporaries or posterity. His name appears in some of the later Egyptian dynastic lists; but no monument of his time has come down to us except the one that has been mentioned.

Antef I. is thought to have been succeeded by Mentu-hotep I., a monarch even more shadowy, known to us only from the "Table of Karnak." This prince, however, is followed by one who possesses a greater amount of substance—Antef-aa, or "Antef the Great," grandson, as it would seem, of the first Antef—a sort of Egyptian Nimrod, who delighted above all things in the chase. Antefaa's sepulchral monument shows him to us standing in the midst of his dogs, who wear collars, and have their names engraved over them. The dogs are four in number, and are of distinct types. The first, which is called Mahut or "Antelope," has drooping ears, and long but somewhat heavy legs; it resembles a foxhound, and was no doubt both swift and strong, though it can scarcely have been so swift as its namesake. The second was called Abakaru, a name of unknown meaning; it has pricked up, pointed ears, a pointed nose, and a curly tail. Some have compared it with the German spitz dog, but it seems rather to be the original dog of nature, a near congener of the jackal, and the type to which all dogs revert when allowed to run wild and breed indiscriminately. The third, named Pahats or Kamu, i.e. "Blacky," is a heavy animal, not unlike a mastiff; it has a small, rounded, drooping ear, a square, blunt nose, a deep chest, and thick limbs. The late Dr. Birch supposed that it might have been employed by Antefaa in "the chase of the lion;" but we should rather regard it as a watch-dog, the terror of thieves, and we suspect that the artist gave it the sitting attitude to indicate that its business was not to hunt, but to keep watch and ward at its master's gate. The fourth dog, who bears the name of Tekal, and walks between his master's legs, has ears that seem to have been cropped. He has been said to resemble "the Dalmatian hound": but this is questionable. His peculiarities are not marked; but, on the whole, it seems most probable that he is "a pet house-dog"[9] of the terrier class, the special favourite of his master. Antefaa's dogs had their appointed keeper, the master of his kennel, who is figured on the sepulchral tablet behind the monarch, and bears the name of Tekenru.

The hunter king was buried in a tomb marked only by a pyramid of unbaked brick, very humble in its character, but containing a mortuary chapel in which the monument above described was set up. An inscription on the tablet declared that it was erected to the memory of Antef the Great, Son of the Sun, King of Upper and Lower Egypt, in the fiftieth year of his reign.

Other Mentu-hoteps and other Antefs continued on the line of Theban kings, reigning quietly and ingloriously, and leaving no mark upon the scroll of time, yet probably advancing the material prosperity of their country, and preparing the way for that rise to greatness which gives Thebes, on the whole, the foremost place in Egyptian history. Useful projects occupied the attention of these monarchs. One of them sank wells in the valley of Hammamât, to provide water for the caravans which plied between Coptos and the Red Sea. Another established military posts in the valley to protect the traffic and the Egyptian quarrymen. Later on, a king called Sankh-ka-ra launched a fleet upon the Red Sea waters, and opened direct communications with the sacred land of Punt, the region of odoriferous gums and of strange animals, as giraffes, panthers, hunting leopards, cynocephalous apes, and long-tailed monkeys. There is some doubt whether "Punt" was Arabia Felix, or the Somauli country. In any case, it lay far down the Gulf, and could only be reached after a voyage of many days.

The dynasty of the Antefs and Mentu-hoteps, which terminated with Sankh-ka-ra, was followed by one in which the prevailing names were Usurtasen and Amenemhat. This dynasty is Manetho's twelfth, and the time of its rule has been characterized as "the happiest age of Egyptian history?"[10] The second phase of Egyptian civilization now set in—a phase which is regarded by many as outshining the glories of the first The first civilization had subordinated the people to the monarch, and had aimed especially at eternizing the memory and setting forth the power and greatness of king after king. The second had the benefit and advantage of the people for its primary object; it was utilitarian, beneficent, appealing less to the eye than to the mind, far-sighted in its aims, and most successful in the results which it effected. The wise rulers of the time devoted their energies and their resources, not, as the earlier kings, to piling up undying memorials of themselves in the shape of monuments that "reached to heaven," but to useful works, to the excavation of wells and reservoirs, the making of roads, the encouragement of commerce, and the development of the vast agricultural wealth of the country. They also diligently guarded the frontiers, chastised aggressive tribes, and checked invasion by the establishment of strong fortresses in positions of importance. They patronized art, employing themselves in building temples rather than tombs, and adorned their temples not only with reliefs and statues, but also with the novel architectural embellishment of the obelisk, a delicate form, and one especially suited to the country.

The founder of the "twelfth dynasty," Amenemhat I., deserves a few words of description. He found Thebes in a state of anarchy; civil war raged on every side; all the traditions of the past were forgotten; noble fought against noble; the poor were oppressed; life and property were alike insecure; "there was stability of fortune neither for the ignorant nor for the learned man." One night, after he had lain down to sleep, he found himself attacked in his bed-chamber; the clang of arms sounded near at hand. Starting from his couch, he seized his own weapons and struck out; when lo! his assailants fled; detected in their attempt to assassinate him, they dared not offer any resistance, thus showing themselves alike treacherous and cowardly. Amenemhat, having once taken arms, did not lay them down till he had defeated every rival, and so fought his way to the crown. Once acknowledged as king, he ruled with moderation and equity; he "gave to the humble, and made the weak to live;" he "caused the afflicted to cease from their afflictions, and their cries to be heard no more;" he brought it to pass that none hungered or thirsted in the land; he gave such orders to his servants as continually increased the love of his people towards him. At the same time, he was an energetic warrior. He "stood on the boundaries of the land, to keep watch on its borders," personally leading his soldiers to battle, armed with the khopesh or falchion. He carried on wars with the Petti, or bowmen of the Libyan interior, with the Sakti or Asiatics, with the Maxyes or Mazyes of the north-west, and with the Ua-uat and other negro tribes of the south; not, however, as it would seem, with any desire of making conquests, but simply for the protection of his own frontier. With the same object he constructed on his north-eastern frontier a wall or fortress "to keep out the Sakti," who continually harassed the people of the Eastern Delta by their incursions.

The wars of Amenemhat I. make it evident that by his time Thebes had advanced from the position of a petty kingdom situated in a remote part of Egypt, and held in check by two or more rival kingdoms in the lower Nile valley and the Delta, to that of a power which bore sway over the whole land from Elephantine to the Mediterranean. "I sent my messengers up to Abu (Elephantine) and my couriers down to Athu" (the coast lakes), says the monarch in his "Instructions" to his son—the earliest literary production from a royal pen that has come down to our days; and there is no reason to doubt the truth of his statement. In the Delta alone could he come into contact with either the Mazyes or the Sakti, and a king of Thebes could not hold the Delta without being master also of the lower Nile valley from Coptos to Memphis. We must regard Egypt, then, under the "twelfth dynasty." as once more consolidated into a single state—a state ruled, however, not from Memphis, but from Thebes, a decidedly inferior position.

SPEARING THE CROCODILE.

Amenemhat I. is the only Egyptian king who makes a boast of his hunting prowess. "I hunted the lion," he says, "and brought back the crocodile a prisoner." Lions do not at the present time frequent Egypt, and, indeed, are not found lower down the Nile valley than the point where the Great Stream receives its last tributary, the Atbara. But anciently they seem to have haunted the entire desert tracts on either side of the river. The Roman Emperor Hadrian is said to have hunted one near Alexandria, and the monuments represent lions as tamed and used in the chase by the ancient inhabitants. Sometimes they even accompanied their masters to the battlefield. We know nothing of Amenemhat's mode of hunting the king of beasts, but may assume that it was not very different from that which prevailed at a later date in Assyria. There, dogs and beaters were employed to rouse the animals from their lairs, while the king and his fellow-sportsmen either plied them with flights of arrows, or withstood their onset with swords and spears. The crocodile was certainly sometimes attacked while he was in the water, the hunters using a boat, and endeavouring to spear him at the point where the head joins the spine; but this could not have been the mode adopted by Amenemhat, since it would have resulted in instant death, whereas he tells us that he "brought the crocodile home a prisoner." Possibly, therefore, he employed the method which Herodotus says was in common use in his day. This was to bait a hook with a joint of pork and throw it into the water at a point where the current would carry it out into mid-stream; then to take a live pig to the river-side, and belabour him well with a stick till he set up the squeal familiar to most ears. Any crocodile within hearing was sure to come to the sound, and falling in with the pork on the way, would instantly swallow it down. Upon this the hunters hauled at the rope to which the hook was attached, and, notwithstanding his struggles, drew "leviathan" to shore. Amenemhat, having thus "made the crocodile a prisoner," may have carried his captive in triumph to his capital, and exhibited him before the eyes of the people.

Amenemhat, having reigned as sole king for twenty years, was induced to raise his eldest son, Usurtasen, to the royal dignity, and associate him with himself in the government of the empire. Usurtasen was a prince of much promise, He "brought prosperity to the affairs of his father. He was, as a god, without fears; before him was never one like to him. Most skilful in affairs, beneficent in his mandates, both in his going out and in his coming in he made Egypt flourish." His courage and his warlike capacity were great. Already, in the lifetime of his father, he had distinguished himself in combats with the Petti and the Sakti. When he was settled upon the throne, he made war upon the Cushite tribes who bordered Egypt upon the south, employing the services of a general named Ameni, but also taking a part personally in the campaign. The Cushites or Ethiopians, who in later times became such dangerous neighbours to Egypt, were at this early period weak and insignificant. After the king had made his expedition, Ameni was able with a mere handful of four hundred troops to penetrate into their country, to "conduct the golden treasures" which it contained to the presence of his master, and to capture and carry off a herd of three thousand cattle.

It was through his sculptures and his architectural works that the first Usurtasen made himself chiefly conspicuous. Thebes, Abydos, Heliopolis or On, the Fayoum and the Delta, were equally the scenes of his constructive activity, and still show traces of his presence. At Thebes, he carried to its completion the cell, or naos, of the great temple of Ammon, in later times the innermost sanctuary of the building, and reckoned so sacred, that when Thothmes III. rebuilt and enlarged the entire edifice he reproduced the structure of Usurtasen, unchanged in form, and merely turned from limestone into granite. At Abydos and other cities of Middle Egypt, he constructed temples adorned with sculptures, inscriptions, and colossal statues. At Tanis, he set up his own statue, exhibiting himself as seated upon his throne. In the Fayoum he erected an obelisk forty-one feet high to the honour of Ammon, Phthah, and Mentu, which now lies prone upon the ground near the Arab village of Begig. Indications of his ubiquitous activity are found also at the Wady Magharah, in the Sinaitic peninsula, and at Wady Haifa in Nubia, a little above the Second Cataract; but his grandest and most elaborate work was his construction of the great temple of the Sun at Heliopolis, and his best memorial is that tall finger pointing to the sky which greets the traveller approaching Egypt from the east as the first sample of its strange and mystic wonders. This temple the king began in his third year. After a consultation with his lords and counsellors, he issued the solemn decree: "It is determined to execute the work; his majesty chooses to have it made. Let the superintendent carry it on in the way that is desired; let all those employed upon it be vigilant; let them see that it is made without weariness; let every due ceremony be performed; let the beloved place arise." Then the king rose up, wearing a diadem, and holding the double pen; and all present followed him. The scribe read the holy book, and extended the measuring cord, and laid the foundations on the spot which the temple was to occupy. A grand building arose; but it has been wholly demolished by the ruthless hand of time and the barbarity of conquerors. Of all its glories nothing now remains but the one taper obelisk of pink granite, which rises into the soft sleepy air above the green cornfields of Matariyeh, no longer tipped with gold, but still catching on its summit the earliest and latest sun-rays, while wild-bees nestle in the crannies of the weird characters cut into the stone.

OBELISK OF USURTASEN I. ON THE SITE OF HELIOPOLIS.

Usurtasen, after reigning ten years in conjunction with his father and thirty-two years alone, associated his son, Amenemhat II., who became sole king about three years later. His reign, though long, was undistinguished, and need not occupy our attention. He followed the example of his predecessors in associating a son in the government; and this son succeeded him, and is known as Usurtasen II. One event of interest alone belongs to this time. It is the reception by one of his great officials of a large family or tribe of Semitic immigrants from Asia, who beg permission to settle permanently in the fertile Egypt under the protection of its powerful king. Thirty-seven Amu, men, women, and children, present themselves at the court which the great noble holds near the eastern border, and offer him their homage, while they solicit a favourable hearing. The men are represented draped in long garments of various colours, and wearing sandals unlike the Egyptian—more resembling, in fact, open shoes with many straps. Their arms are bows, arrows, spears, and clubs. One plays on a seven-stringed lyre by means of a plectrum. Four women, wearing fillets round their heads, with garments reaching below the knee, and wearing anklets but no sandals, accompany them. A boy, armed with a spear, walks at the side of the women; and two children, seated in a kind of pannier placed on the back of an ass, ride on in front. Another ass, carrying a spear, a shield, and a pannier, precedes the man who plays on the lyre. The great official, who is named Khnum-hotep, receives the foreigners, accompanied by an attendant who carries his sandals and a staff, and who is followed by three dogs. A scribe, named Nefer-hotep, unrolls before his master a strip of papyrus, on which are inscribed the words, "The sixth year of the reign of King Usurtasen Sha-khepr-ra: account rendered of the Amu who in the lifetime of the chief, Khnum-hotep, brought to him the mineral, mastemut, from the country of Pit-shu—they are in all thirty-seven persons." The mineral mastemut is thought to be a species of stibium or antimony, used for dying the skin around the eyes, and so increasing their beauty. Besides this offering, the head of the tribe, who is entitled khak, or "prince," and named Abusha, presents to Khnum-hotep a magnificent wild-goat, of the kind which at the present day frequents the rocky mountain tract of Sinai. He wears a richer dress than his companions, one which is ornamented with a fringe, and has a wavy border round the neck. The scene has been generally recognized as strikingly illustrating the coming of Jacob's family into Egypt (Gen. xlvi. 28-34), and was at one time thought by some to represent that occurrence; but the date of Abusha's coming is long anterior to the arrival in Egypt of Jacob's family, the number is little more than half that of the Hebrew immigrants, the names do not accord; and it is now agreed on all hands, that the interest of the representation is confined to its illustrative force.

Usurtasen II. reigned for nineteen years. He does not seem to have associated a son, but was succeeded by another Usurtasen, most probably a nephew. The third Usurtasen was a conquering monarch, and advanced the power and glory of Egypt far more than any other ruler belonging to the Old Empire. He began his military operations in his eighth year, and starting from Elephantine in the month Epiphi, or May, moved southward, like another Lord Wolseley, with a fixed intention, which he expressed in writing upon the rocks of the Elephantine island, of permanently reducing to subjection "the miserable land of Cush." His expedition was so far successful that in the same year he established two forts, one on either side of the Nile, and set up two pillars with inscriptions warning the black races that they were not to proceed further northward, except with the object of importing into Egypt cattle, oxen, goats, or asses. The forts are still visible on either bank of the river a little above the Second Cataract, and bear the names of Koommeh and Semneh. They are massive constructions, built of numerous squared blocks of granite and sandstone, and perched upon two steep rocks which rise up perpendicularly from the river. Usurtasen, having made this beginning, proceeded, from his eighth to his sixteenth year, to carry on the war with perseverance and ferocity in the district between the Nile and the Red Sea—to kill the men, fire the crops, and carry off the women and children, much as recently did the Arab traders whom Baker and Gordon strove to crush. The memory of his razzias was perpetuated upon stone columns set up to record his successes. Later on, in his nineteenth year he made a last expedition, to complete the conquest of "the miserable Kashi," and recorded his victory at Abydos.

The effect of these inroads was to advance the Egyptian frontier one hundred and fifty miles to the south, to carry it, in fact, from the First to above the Second Cataract. Usurtasen drew the line between Egypt and Ethiopia at this period, very much where the British Government drew it between Egypt and the Soudan in 1885. The boundary is a somewhat artificial one, as any boundary must be on the course of a great river; but it is probably as convenient a point as can be found between Assouan (Syene) and Khartoum. The conquest was regarded as redounding greatly to Usurtasen's glory, and made him the hero of the Old Empire. Myths gathered about his name, which, softened into Sesostris, became a favourite One in the mouths of Egyptian minstrels and minnesingers. Usurtasen grew to be a giant more than seven feet high, who conquered, not only all Ethiopia, but also Europe and Asia; his columns were said to be found in Palestine, Asia Minor, Scythia, and Thrace; he left a colony at Colchis, the city of the golden fleece; he dug all the canals by which Egypt was intersected; he invented geometry; he set up colossi above fifty feet high; he was the greatest monarch that had ruled Egypt since the days of Osiris!

No doubt these tales were, in the main, imaginary; but they marked the fact that in Usurtasen III. the military glories of the Old Empire culminated.

The Pyramid Builders

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THE PYRAMID BUILDERS.

It is difficult for a European, or an American, who has not visited Egypt, to realize the conception of a Great Pyramid. The pyramidal form has gone entirely out of use as an architectural type of monumental perfection; nay, even as an architectural embellishment. It maintained an honourable position in architecture from its first discovery to the time of the Maccabee kings (1 Mac. xiii. 28); but, never having been adopted by either the Greeks or the Romans, it passed into desuetude in the Old World with the conquest of the East by the West. In the New World it was found existent by the early discoverers, and then held a high place in the regards of the native race which had reached the furthest towards civilization; but Spanish bigotry looked with horror on everything that stood connected with an idolatrous religion, and the pyramids of Mexico were first wantonly injured, and then allowed to fall into such a state of decay, that their original form is by some questioned. A visit to the plains of Teotihuacan will not convey to the mind which is a blank on the subject the true conception of a great pyramid. It requires a pilgrimage to Ghizeh or Saccarah, or a lively and well-instructed imagination, to enable a man to call up before his mind's eye the true form and appearance and impressiveness of such a structure.

Lord Houghton endeavoured to give expression to the feelings of one who sees for the first time these wondrous, these incomprehensible creations in the following lines:

After the fantasies of many a night,After the deep desires of many a day,Rejoicing as an ancient EremiteUpon the desert's edge at last I lay:Before me rose, in wonderful array,Those works where man has rivalled Nature most,Those Pyramids, that fear no more decayThan waves inflict upon the rockiest coast,Or winds on mountain-steeps, and like endurance boast.

Fragments the deluge of old Time has leftBehind in its subsidence—long long wallsOf cities of their very names bereft,—Lone columns, remnants of majestic halls,Rich traceried chambers, where the night-dew falls,—All have I seen with feelings due, I trow,Yet not with such as these memorialsOf the great unremembered, that can showThe mass and shape they wore four thousand years ago.

The Egyptian idea of a pyramid was that of a structure on a square base, with four inclining sides, each one of which should be an equilateral triangle, all meeting in a point at the top. The structure might be solid, and in that case might be either of hewn stone throughout, or consist of a mass of rubble merely held together by an external casing of stone; or it might contain chambers and passages, in which case the employment of rubble was scarcely possible. It has been demonstrated by actual excavation, that all the great pyramids of Egypt were of the latter character that they were built for the express purpose of containing chambers and passages, and of preserving those chambers and passages intact. They required, therefore, to be, and in most cases are, of a good construction throughout.

There are from sixty to seventy pyramids in Egypt, chiefly in the neighbourhood of Memphis. Some of them are nearly perfect, some more or less in ruins, but most of them still preserving their ancient shape, when seen from afar. Two of them greatly exceed all the others in their dimensions, and are appropriately designated as "the Great Pyramid" and "the Second Pyramid." A third in their immediate vicinity is of very inferior size, and scarcely deserves the pre-eminence which has been conceded to it by the designation of "the Third Pyramid."

Still, the three seem, all of them, to deserve description, and to challenge a place in "the story of Egypt," which has never yet been told without some account of the marvels of each of them. The smallest of the three was a square of three hundred and fifty-four feet each way, and had a height of two hundred and eighteen feet. It covered an area of two acres, three roods, and twenty-one poles, or about that of an ordinary London square. The cubic contents amounted to above nine million feet of solid masonry, and are calculated to have weighed 702,460 tons. The height was not very impressive. Two hundred and twenty feet is an altitude attained by the towers of many churches, and the "Pyramid of the Sun" at Teotihua can did not fall much short of it; but the mass was immense, the masonry was excellent, and the ingenuity shown in the construction was great. Sunk in the rock from which the pyramid rose, was a series of sepulchral chambers. One, the largest, almost directly under the apex of the pyramid, was empty. In another, which had an arched roof, constructed in the most careful and elaborate way, was found the sarcophagus of the king, Men-kau-ra, to whom tradition assigned the building, formed of a single mass of blue-black basalt, exquisitely polished and beautifully carved, externally eight feet long, three feet high, and three feet broad, internally six feet by two. In the sarcophagus was the wooden coffin of the monarch, and on the lid of the coffin was his name. The chambers were connected by two long passages with the open air; and another passage had, apparently, been used for the same purpose before the pyramid attained its ultimate size. The tomb-chamber, though carved in the rock, had been paved and lined with slabs of solid stone, which were fastened to the native rock by iron cramps. The weight of the sarcophagus which it contained, now unhappily lost, was three tons.

SECTION OF THE THIRD PYRAMID, SHOWING PASSAGES.

TOMB-CHAMBER OF THE THIRD PYRAMID.

The "Second Pyramid," which stands to the north-east of the Third, at the distance of about two hundred and seventy yards, was a square of seven hundred and seven feet each way, and thus covered an area of almost eleven acres and a half, or nearly double that of the greatest building which Rome ever produced—the Coliseum. The sides rose at an angle of 52° 10'; and the perpendicular height was four hundred and fifty-four feet, or fifty feet more than that of the spire of Salisbury Cathedral. The cubic contents are estimated at 71,670,000 feet; and their weight is calculated at 5,309,000 tons. Numbers of this vast amount convey but little idea of the reality to an ordinary reader, and require to be made intelligible by comparisons. Suppose, then, a solidly built stone house, with walls a foot thick, twenty feet of frontage, and thirty feet of depth from front to back; let the walls be twenty-four feet high and have a foundation of six feet; throw in party-walls to one-third the extent of the main walls—and the result will be a building containing four thousand cubic feet of masonry. Let there be a town of eighteen thousand such houses, suited to be the abode of a hundred thousand inhabitants—then pull these houses to pieces, and pile them up into a heap to a height exceeding that of the spire of the Cathedral of Vienna, and you will have a rough representation of the "Second Pyramid of Ghizeh." Or lay down the contents of the structure in a line a foot in breadth and depth—the line would be above 13,500 miles long, and would reach more than half-way round the earth at the equator. Again, suppose that a single man can quarry a ton of stone in a week, then it would have required above twenty thousand to be employed constantly for five years in order to obtain the material for the pyramid; and if the blocks were required to be large, the number employed and the time occupied would have had to be greater.

The internal construction of the "Second Pyramid" is less elaborate than that of the Third, but not very different. Two passages lead from the outer air to a sepulchral chamber almost exactly under the apex of the pyramid, and exactly at its base, one of them commencing about fifty feet from the base midway in the north side, and the other commencing a little outside the base, in the pavement at the foot of the pyramid. The first passage was carried through the substance of the pyramid for a distance of a hundred and ten feet at a descending angle of 25° 55', after which it became horizontal, and was tunnelled through the native rock on which the pyramid was built. The second passage was wholly in the rock. It began with a descent at an angle of 21° 40', which continued for a hundred feet; it was then horizontal for fifty feet; after which it ascended gently for ninety-six feet, and joined the first passage about midway between the sepulchral chamber and the outer air. The sepulchral chamber was carved mainly out of the solid rock below the pyramid, but was roofed in by some of the basement stones, which were sloped at an angle. The chamber measured forty-six feet in length and sixteen feet in breadth; its height in the centre was twenty-two feet. It contained a plain granite sarcophagus, without inscription of any kind, eight feet and a half in length, three feet and a half in breadth, and in depth three feet. There was no coffin in the sarcophagus at the time of its discovery, and no inscription on any part of the pyramid or of its contents. The tradition, however, which ascribed it to the immediate predecessor of Men-kau-ra, may be accepted as sufficient evidence of its author.

SARCOPHAGUS OF MYCERINUS.

SECTION OF THE SECOND PYRAMID.

Come we now to the "Great Pyramid," "which is still," says Lenormant, "at least in respect of its mass, the most prodigious of all human constructions," The "Great Pyramid," or "First Pyramid of Ghizeh," as it is indifferently termed, is situated almost due north-east of the "Second Pyramid," at the distance of about two hundred yards. The length of each side at the base was originally seven hundred and sixty-four feet, or fifty-seven feet more than that of the sides of the "Second Pyramid." Its original perpendicular height was something over four hundred and eighty feet, its cubic contents exceeded eighty-nine million feet, and the weight of its mass 6,840,000 tons. In height it thus exceeded Strasburg Cathedral by above six feet, St. Peter's at Rome by above thirty feet, St. Stephen's at Vienna by fifty feet St. Paul's, London, by a hundred and twenty feet, and the Capitol at Washington by nearly two hundred feet. Its area was thirteen acres, one rood, and twenty-two poles, or nearly two acres more than the area of the "Second Pyramid." which was fourfold that of the "Third Pyramid," which, as we have seen, was that of an ordinary London square. Its cubic contents would build a city of twenty-two thousand such houses as were above described, and laid in a line of cubic squares would reach a distance of nearly seventeen thousand miles, or girdle two-thirds of the earth's circumference at the equator. Herodotus says that its construction required the continuous labour of a hundred thousand men for the space of twenty years, and moderns do not regard the estimate as exaggerated.

The "Great Pyramid" presents, moreover, many other marvels besides its size. First, there is the massiveness of the blocks of which it is composed. The basement stones are in many cases thirty feet long by five feet high, and four or five wide: they must contain from six hundred to seven hundred and fifty cubic feet each, and weigh from forty-six to fifty-seven tons. The granite blocks which roof over the upper sepulchral chamber are nearly nineteen feet long, by two broad and from three to four deep. The relieving stones above the same chamber, and those of the entrance passage, are almost equally massive. Generally the external blocks are of a size with which modern builders scarcely ever venture to deal, though the massiveness diminishes as the pyramid is ascended. The bulk of the interior is, however, of comparatively small stones; but even these are carefully hewn and squared, so as to fit together compactly.

SECTION OF THE GREAT PYRAMID.

Further, there are the passages, the long gallery, the ventilation shafts, and the sepulchral chambers all of them remarkable, and some of them simply astonishing. The "Great Pyramid" guards three chambers. One lies deep in the rock, about a hundred and twenty feet beneath the natural surface of the ground, and is placed almost directly below the apex of the structure. It measures forty-six feet by twenty-seven, and is eleven feet high. The access to it is by a long and narrow passage which commences in the north side of the pyramid, about seventy feet above the original base, and descends for forty yards through the masonry, and then for seventy more in the same line through the solid rock, when it changes its direction, becoming horizontal for nine yards, and so entering the chamber itself. The two other chambers are reached by an ascending passage, which branches off from the descending one at the distance of about thirty yards from the entrance, and mounts up through the heart of the pyramid for rather more than forty yards, when it divides into two. A low horizontal gallery, a hundred and ten feet long, leads to a chamber which has been called "the Queen's"—a room about nineteen feet long by seventeen broad, roofed in with sloping blocks, and having a height of twenty feet in the centre. Another longer and much loftier gallery continues on for a hundred and fifty feet in the line of the ascending passage, and is then connected by a short horizontal passage with the upper-most or "King's Chamber." Here was found a sarcophagus believed to be that of King Khufu, since the name of Khufu was scrawled in more than one place on the chamber walls.

KING'S CHAMBER AND CHAMBERS OF CONSTRUCTION, GREAT PYRAMID.

The construction of this chamber—the very kernel of the whole building—is exceedingly remarkable. It is a room of thirty-four feet in length, with a width of seventeen feet, and a height of nineteen, composed wholly of granite blocks of great size, beautifully polished, and fitted together with great care. The construction of the roof is particularly admirable. First, the chamber is covered in with nine huge blocks, each nearly nineteen feet long and four feet wide, which are laid side by side upon the walls so as to form a complete ceiling. Then above these blocks is a low chamber similarly covered in, and this is repeated four times; after which there is a fifth opening, triangular, and roofed in by a set of huge sloping blocks, which meet at the apex and support each other. The object is to relieve the chamber from any superincumbent weight, and prevent it from being crushed in by the mass of material above it; and this object has been so completely attained that still, at the expiration of above forty centuries, the entire chamber, with its elaborate roof, remains intact, without crack or settlement of any kind.

GALLERY IN THE GREAT PYRAMID.

Further, from the great chamber are carried two ventilation-shafts, or air-passages, northwards and southwards, which open on the outer surface of the pyramid, and are respectively two hundred and thirty-three and one hundred and ninety-four feet long. These passages are square, or nearly so, and have a diameter varying between six and nine inches. They give a continual supply of pure air to the chamber, and keep it dry at all seasons.

The Great Gallery is also of curious construction. Extending for a distance of one hundred and fifty feet, and rising at an angle of 26° 18', it has a width of five feet at the base and a height of above thirty feet. The side walls are formed of seven layers of stone, each projecting a few inches over that below it. The gallery thus gradually contracts towards the top, which has a width of four feet only, and is covered in with stones that reach across it, and rest on the walls at either side. The exact object of so lofty a gallery has not been ascertained; but it must have helped to keep the air of the interior pure and sweet, by increasing the space through which it had to circulate.

The "Pyramid Builders," or kings who constructed the three monuments that have now been described, were, according to a unanimous tradition, three consecutive monarchs, whose native names are read as Khufu, Shafra, and Menkaura. These kings belonged to Manetho's fourth dynasty; and Khufu, the first of the three, seems to have been the immediate successor of Sneferu. Theorists have delighted to indulge in speculations as to the objects which the builders had in view when they raised such magnificent constructions. One holds that the Great Pyramid, at any rate, was built to embody cosmic discoveries, as the exact length of the earth's diameter and circumference, the length of an arc of the meridian, and the true unit of measure. Another believes the great work of Khufu to have been an observatory, and the ventilating passages to have been designed for "telescopes," through which observations were to be made upon the sun and stars; but it has not yet been shown that there is any valid foundation for these fancies, which have been spun with much art out of the delicate fabric of their propounders' brains. The one hard fact which rests upon abundant evidence is this—the pyramids were built for tombs, to contain the mummies of deceased Egyptians. The chambers in their interiors, at the time of their discovery, held within them sarcophagi, and in one instance the sarcophagus had within it a coffin. The coffin had an inscription upon it, which showed that it had once contained the body of a king. If anything more is necessary, we may add that every pyramid in Egypt—and there are, as he have said, more than sixty of them—was built for the same purpose, and that they all occupy sites in the great necropolis, or burial-ground opposite Memphis, where the inhabitants are known to have laid their dead.

The marvel is, how Khufu came suddenly to have so magnificent a thought as that of constructing an edifice double the height of any previously existing, covering five times the area, and containing ten times the mass. Architecture does not generally proceed by "leaps and bounds;" but here was a case of a sudden extraordinary advance, such as we shall find it difficult to parallel elsewhere. An attempt has been made to solve the mystery by the supposition that all pyramids were gradual accretions, and that their size marks simply the length of a king's reign, each monarch making his sepulchral chamber, with a small pyramid above it, in his first year, and as his reign went on, adding each year an outer coating; so that the number of these coatings tells the length of his reign, as the age of a tree is known from the number of its annual rings. In this case there would have been nothing ideally great in the conception of Khufu—he would simply have happened to erect the biggest pyramid because he happened to have the longest reign; but, except in the case of the "Third Pyramid," there is a unity of design in the structures which implies that the architect had conceived the whole structure in his mind from the first. The lengths of the several parts are proportioned one to another. In the "Great Pyramid," the main chamber would not have needed the five relieving chambers above it unless it was known that it would have to be pressed down by a superincumbent mass, such as actually lies upon it. Moreover, how is it possible to conceive that in the later years of a decrepid monarch, the whole of an enormous pyramid could be coated over with huge blocks—and the blocks are largest at the external surface—the work requiring to be pushed each year with more vigour, as becoming each year greater and more difficult? Again, what shall we say of the external finish? Each pyramid was finally smoothed down to a uniform sloping surface. This alone must have been a work of years. Did a pyramid builder leave it to his successor to finish his pyramid? It is at least doubtful whether any pyramid at all would ever have been finished had he done so.

We must hold, therefore, that Khufu did suddenly conceive a design without a parallel—did require his architect to construct him a tomb, which should put to shame all previous monuments, and should with difficulty be surpassed, or even equalled. He must have possessed much elevation of thought, and an intense ambition, together with inordinate selfishness, an overweening pride, and entire callousness to the sufferings of others, before he could have approved the plan which his master-builder set before him. That plan, including the employment of huge blocks of stone, their conveyance to the top of a hill a hundred feet high, and their emplacement, in some cases, at a further elevation of above 450 feet, involved, under the circumstances of the time, such an amount of human suffering, that no king who had any regard for the happiness of his subjects could have consented to it. Khufu must have forced his subjects to labour for a long term of years—twenty, according to Herodotus—at a servile work which was wholly unproductive, and was carried on amid their sighs and groans for no object but his own glorification, and the supposed safe custody of his remains. Shafra must have done nearly the same. Hence an evil repute attached to the pyramid builders, whose names were handed down to posterity as those of evil-minded and impious kings, who neglected the service of the gods to gratify their own vanity, and, so long as they could exalt themselves, did not care how much they oppressed their people. There was not even the poor apology for their conduct that their oppression fell on slaves, or foreigners, or prisoners of war. Egypt was not yet a conquering power; prisoners of war were few, slaves not very common. The labourers whom the pyramid builders employed were their own free subjects whom they impressed into the heavy service.

It is by a just Nemesis that the kings have in a great measure failed to secure the ends at which they aimed, and in hope of which they steeled their hearts against their subjects' cries. They have indeed handed down their names to a remote age: but it is as tyrants and oppressors. They are world-famous, or rather world-infamous. But that preservation of their corporeal frame which they especially sought, is exactly what they have missed attaining.

Let not a monument give you or me hopes,Since not a pinch of dust remains of Cheôps,

says the doggerel of the satiric Byron; and it is the absolute fact that while thousands of mummies buried in common graves remain untouched even to the present day, the very grandeur of the pyramid builders' tombs attracted attention to them, caused the monuments to be opened, the sarcophagi to be rifled, and the remains inclosed in them to be dispersed to the four winds of heaven.

Still, whatever gloomy associations attach to the pyramids in respect of the sufferings caused by their erection, as monuments they must always challenge a certain amount of admiration. A great authority declares: "No one can possibly examine the interior of the Great Pyramid without being struck with astonishment at the wonderful mechanical skill displayed in its construction. The immense blocks of granite brought from Syene, a distance of five hundred miles, polished like glass, and so fitted that the joints can scarcely be detected! Nothing can be more wonderful than the extraordinary amount of knowledge displayed in the construction of the discharging chambers over the roof of the principal apartment, in the alignment of the sloping galleries, in the provision of the ventilating shafts, and in all the wonderful contrivances of the structure. All these, too, are carried out with such precision that, notwithstanding the immense superincumbent weight, no settlement in any part can be detected to an appreciable fraction of an inch. Nothing more perfect mechanically has ever been erected since that time."[8]

VIEW OF THE GREAT AND SECOND PYRAMIDS.

The architectural effect of the two greatest of the pyramids is certainly magnificent. They do not greatly impress the beholder at first sight, for a pyramid, by the very law of its formation, never looks as large as it is—it slopes away from the eye in every direction, and eludes rather than courts observation. But as the spectator gazes, as he prolongs his examination and inspection, the pyramids gain upon him, their impressiveness increases. By the vastness of their mass, by the impression of solidity and durability which they produce, partly also, perhaps, by the symmetry and harmony of their lines and their perfect simplicity and freedom from ornament, they convey to the beholder a sense of grandeur and majesty, they produce within him a feeling of astonishment and awe, such as is scarcely caused by any other of the erections of man. In all ages travellers have felt and expressed the warmest admiration for them. They impressed Herodotus as no works that he had seen elsewhere, except, perhaps, the Babylonian. They astonished Germanicus, familiar as he was with the great constructions of Rome. They furnished Napoleon with the telling phrase, "Soldiers, forty centuries look down upon you from the top of the pyramids." Greece and Rome reckoned them among the Seven Wonders of the world. Moderns have doubted whether they could really be the work of human hands. If they possess only one of the elements of architectural excellence, they possess that element to so great an extent that in respect of it they are unsurpassed, and probably unsurpassable.

These remarks apply especially to the first and second pyramids. The "Third" is not a work of any very extraordinary grandeur. The bulk is not greater than that of the chief pyramid of Saccarah, which has never attracted much attention; and the height did not greatly exceed that of the chief Mexican temple-mound. Moreover, the stones of which the pyramid was composed are not excessively massive. The monument aimed at being beautiful rather than grand. It was coated for half its height with blocks of pink granite from Syene, bevelled at the edges, which remain still in place on two sides of the structure. The entrance to it, on the north side, was conspicuous, and seems to have had a metal ornamentation let into the stone. The sepulchral chamber was beautifully lined and roofed, and the sarcophagus was exquisitively carved. Menkaura, the constructor, was not regarded as a tyrant, or an oppressor, but as a mild and religious monarch, whom the gods ill-used by giving him too short a reign. His religious temper is indicated by the inscription on the coffin which contained his remains: "O Osiris," it reads, "King of Upper and Lower Egypt, Menkaura, living eternally, engendered by the Heaven, born of Nut, substance of Seb, thy mother Nut stretches herself over thee in her name of the abyss of heaven. She renders thee divine by destroying all thy enemies, O King Menkaura, living eternally."

The fashion of burying in pyramids continued to the close of Manetho's sixth dynasty, but no later monarchs rivalled the great works of Khufu and Shafra. The tombs of their successors were monuments of a moderate size, involving no oppression of the people, but perhaps rather improving their condition by causing a rise in the rate of wages. Certainly, the native remains of the period give a cheerful representation of the condition of all classes. The nation for the most part enjoys peace, and applies itself to production. The wealth of the nobles increases, and the position of their dependents is improved. Slaves were few, and there was ample employment for the labouring classes. We do not see the stick at work upon the backs of the labourers in the sculptures of the time; they seem to accomplish their various tasks with alacrity and gaiety of heart. They plough, and hoe, and reap; drive cattle or asses; winnow and store corn; gather grapes and tread them, singing in chorus as they tread; cluster round the winepress or the threshingfloor, on which the animals tramp out the grain; gather lotuses; save cattle from the inundation; engage in fowling or fishing; and do all with an apparent readiness and cheerfulness which seems indicative of real content. There may have been a darker side to the picture, and undoubtedly was while Khufu and Shafra held the throne; but kings of a morose and cruel temper seem to have been the exception, rather than the rule, in Egypt; and the moral code, which required kindness to be shown to dependents, seems, at this period at any rate, to have had a hold upon the consciences, and to have influenced the conduct, of the mass of the people. "Happy the nation that has no history!" Egypt during this golden age was neither assailed by any aggressive power beyond her borders, nor had herself conceived the idea of distant conquest. An occasional raid upon the negroes of the South, or chastisement of the nomades of the East, secured her interests in those quarters, and prevented her warlike virtues from dying out through lack of use. But otherwise tranquillity was undisturbed, and the energies of the nation were directed to increasing its material prosperity, and to progress in the arts.

Among the marvels of Egypt perhaps the Sphinx is second to none. The mysterious being with the head of a man and the body of a lion is not at all uncommon in Egyptian architectural adornment, but the one placed before the Second Pyramid (the Pyramid of Shafra), and supposed to be contemporary with it, astonishes the observer by its gigantic proportions. It is known to the Arabs as Abul-hôl, the father of terror. It measures more than one hundred feet in length, and was partially carved from the rocks of the Lybian hills. Between its out-stretched feet there stands a chapel, uncovered in 1816, three walls of which are formed by tablets bearing inscriptions indicative of its use and origin.

A small temple behind the great Sphinx, probably also built by Shafra, is formed of great blocks of the hardest red granite, brought from the neighbourhood of Syene and fitted to each other with a nicety astonishing to modern architects, who are unable to imagine what tools could have proved equal to the difficult achievement. Mysterious passages pierce the great Sphinx and connect it with the Second Pyramid, three hundred feet west of it. In the face of this mystery all questions are vain, and yet every visitor adds new queries to those that others have asked before him.

Early Egyptians

2011-10-25T11:55:00.000-07:00

Early Egyptians

All nations, unless they be colonies, have a prehistoric time—a dark period of mist and gloom, before the keen light of history dawns upon them. This period is the favourite playground of the myth-spirits, where they disport themselves freely, or lounge heavily and listlessly, according to their different natures. The Egyptian spirits were of the heavier and duller kind—not light and frolicsome, like the Greek and the Indo-Iranian. It has been said that Egypt never produced more than one myth, the Osirid legend; and this is so far true that in no other case is the story told at any considerable length, or with any considerable number of exciting incidents. There are, however, many short legends in the Egyptian remains, which have more or less of interest, and show that the people was not altogether devoid of imagination, though their imagination was far from lively. Seb, for instance, once upon a time, took the form of a goose, and laid the mundane egg, and hatched it. Thoth once wrote a wonderful book, full of wisdom and science, which told of everything concerning the fowls of the air, and the fishes of the sea, and the four-footed beasts of the earth. He who knew a single page of the book could charm the heaven, the earth, the great abyss, the mountains, and the seas. Thoth took the work and enclosed it in a box of gold, and the box of gold he placed within a box of silver, and the silver box within a box of ivory and ebony, and that again within a box of bronze; and the bronze box he enclosed within a box of brass, and the brass box within a box of iron; and the box, thus guarded, he threw into the Nile at Coptos. But a priest discovered the whereabouts of the book, and sold the knowledge to a young noble for a hundred pieces of silver, and the young noble with great trouble fished the book up. But the possession of the book brought him not good but evil. He lost his wife; he lost his child; he became entangled in a disgraceful intrigue. He was glad to part with the book. But the next possessor was not more fortunate; the book brought him no luck. The quest after unlawful knowledge involved all who sought it in calamity.

Another myth had for its subject the proposed destruction of mankind by Ra, the Sun-god. Ra had succeeded Phthah as king of Egypt, and had reigned for a long term of years in peace, contented with his subjects and they with him. But a time came when they grew headstrong and unruly; they uttered words against Ra; they plotted evil things; they grievously offended him. So Ra called the council of the gods together and asked them to advise him what he should do. They said mankind must be destroyed, and committed the task of destruction to Athor and Sekhet, who proceeded to smite the men over the whole land. But now fear came upon mankind; and the men of Elephantine made haste, and extracted the juice from the best of their fruits, and mingled it with human blood, and filled seven thousand jars, and brought them as an offering to the offended god. Ra drank and was content, and ordered the liquor that remained in the jars to be poured out; and, lo! it was an inundation which covered the whole land of Egypt; and when Athor went forth the next day to destroy, she saw no men in the fields, but only water, which she drank, and it pleased her, and she went away satisfied.

It would require another Euhemerus to find any groundwork of history in these narratives. We must turn away from the "shadow-land" which the Egyptians called the time of the gods on earth, if we would find trace of the real doings of men in the Nile valley, and put before our readers actual human beings in the place of airy phantoms. The Egyptians themselves taught that the first man of whom they had any record was a king called M'na, a name which the Greeks represented by Mên or Menes. M'na was born at Tena (This or Thinis) in Upper Egypt, where his ancestors had borne sway before him. He was the first to master the Lower country, and thus to unite under a single sceptre the "two Egypts"—the long narrow Nile valley and the broad Delta plain. Having placed on his head the double crown which thenceforth symbolized dominion over both tracts, his first thought was that a new capital was needed. Egypt could not, he felt, be ruled conveniently from the latitude of Thebes, or from any site in the Upper country; it required a capital which should abut on both regions, and so command both. Nature pointed out one only fit locality, the junction of the plain with the vale—"the balance of the two regions," as the Egyptians called it; the place where the narrow "Upper Country" terminates, and Egypt opens out into the wide smiling plain that thence spreads itself on every side to the sea. Hence there would be easy access to both regions; both would be, in a way, commanded; here, too, was a readily defensible position, one assailable only in front. Experience has shown that the instinct of the first founder was right, or that his political and strategic foresight was extraordinary. Though circumstances, once and again, transferred the seat of government to Thebes or Alexandria, yet such removals were short-lived. The force of geographic fact was too strong to be permanently overcome, and after a few centuries power gravitated back to the centre pointed out by nature.

If we may believe the tradition, there was, when the idea of building the new capital arose, a difficulty in obtaining a site in all respects advantageous. The Nile, before debouching upon the plain, hugged for many miles the base of the Libyan hills, and was thus on the wrong side of the valley. It was wanted on the other side, in order to be a water-bulwark against an Asiatic invader. The founder, therefore, before building his city, undertook a gigantic work. He raised a great embankment across the natural course of the river; and, forcing it from its bed, made it enter a new channel and run midway down the valley, or, if anything, rather towards its eastern side. He thus obtained the bulwark against invasion that he required, and he had an ample site for his capital between the new channel of the stream and the foot of the western hills.

It is undoubtedly strange to hear of such a work being constructed at the very dawn of history, by a population that was just becoming a people. But in Egypt precocity is the rule—a Minerva starts full-grown from the head of Jove. The pyramids themselves cannot be placed very long after the supposed reign of Menes; and the engineering skill implied in the pyramids is simply of a piece with that attributed to the founder of Memphis.

In ancient times a city was nothing without a temple; and the capital city of the most religious people in the world could not by any possibility lack that centre of civic life which its chief temple always was to every ancient town. Philosophy must settle the question how it came to pass that religious ideas were in ancient times so universally prevalent and so strongly pronounced. History is only bound to note the fact. Coeval, then, with the foundation of the city of Menes was, according to the tradition, the erection of a great temple to Phthah—"the Revealer," the Divine artificer, by whom the world and man were created, and the hidden thought of the remote Supreme Being was made manifest to His creatures, Phthah's temple lay within the town, and was originally a naos or "cell," a single building probably not unlike that between the Sphinx's paws at Ghizeh, situated within a temenos, or "sacred enclosure," watered from the river, and no doubt planted with trees. Like the medieval cathedrals, the building grew with the lapse of centuries, great kings continually adding new structures to the main edifice, and enriching it with statuary and painting. Herodotus saw it in its full glory, and calls it "a vast edifice, very worthy of commemoration." Abd-el-Latif saw it in its decline, and notes the beauty of its remains: "the great monolithic shrine of breccia verde, nine cubits high, eight long, and seven broad, the doors which swung on hinges of stone, the well-carven statues, and the lions terrific in their aspect."[7] At the present day scarcely a trace remains. One broken colossus of the Great Ramesses, till very recently prostrate, and a few nondescript fragments, alone continue on the spot, to attest to moderns the position of that antique fane, which the Egyptians themselves regarded as the oldest in their land.

The new city received from its founder the name of Men-nefer—"the Good Abode." It was also known as Ei-Ptah—"the House of Phthah." From the former name came the prevailing appellations—the "Memphis" of the Greeks and Romans, the "Moph" of the Hebrews, the "Mimpi" of the Assyrians, and the name still given to the ruins, "Tel-Monf." It was indeed a "good abode"—watered by an unfailing stream, navigable from the sea, which at once brought it supplies and afforded it a strong protection, surrounded on three sides by the richest and most productive alluvium, close to quarries of excellent stone, warm in winter, fanned by the cool northern breezes in the summer-time, within easy reach of the sea, yet not so near as to attract the cupidity of pirates. Few capitals have been more favourably placed. It was inevitable that when the old town went to ruins, a new one should spring up in its stead. Memphis still exists, in a certain sense, in the glories of the modern Cairo, which occupies an adjacent site, and is composed largely of the same materials.

The Egyptians knew no more of their first king than that he turned the course of the Nile, founded Memphis, built the nucleus of the great temple of Phthah, and "was devoured by a hippopotamus." This last fact is related with all due gravity by Manetho, notwithstanding that the hippopotamus is a graminivorous animal, one that "eats grass like an ox" (Job xi. 15). Probably the old Egyptian writer whom he followed meant that M'na at last fell a victim to Taourt, the Goddess of Evil, to whom the hippopotamus was sacred, and who was herself figured as a hippopotamus erect. This would be merely equivalent to relating that he succumbed to death. Manetho gave him a reign of sixty-two years.

The question is asked by the modern critics, who will take nothing on trust, "Have we in Menes a real Egyptian, a being of flesh and blood, one who truly lived, breathed, fought, built, ruled, and at last died? Or are we still dealing with a phantom, as much as when we spoke of Seb, and Thoth, and Osiris, and Set, and Horus?" The answer seems to be, that we cannot tell. The Egyptians believed in Menes as a man; they placed him at the head of their dynastic lists; but they had no contemporary monument to show inscribed with his name. A name like that of Menes is found at the beginning of things in so many nations, that on that account alone the word would be suspicious; in Greece it is Minos, in Phrygia Manis, in Lydia Manes, in India Menu, in Germany Mannus. And again, the name of the founder is so like that of the city which he founded, that another suspicion arises—Have we not here one of the many instances of a personal name made out of a local one, as Nin or Ninus from Nineveh (Ninua), Romulus from Roma, and the like? Probably we shall do best to acquiesce in the judgment of Dr. Birch: "Menes must be placed among those founders of monarchies whose personal existence a severe and enlightened criticism doubts or denies."

The city was, however, a reality, the embankment was a reality, the temple of Phthah was a reality, and the founding of a kingdom in Egypt, which included both the Upper and the Lower country some considerable time before the date of Abraham, was a reality, which the sternest criticism need not—nay, cannot—doubt. All antiquity attests that the valley of the Nile was one of the first seats of civilization. Abraham found a settled government established there when he visited the country, and a consecutive series of monuments carries the date of the first civilization at least as far back as B.C. 2700—probably further.

If the great Menes, then, notwithstanding all that we are told of his doings, be a mere shadowy personage, little more than magni nominis umbra, what shall we say of his twenty or thirty successors of the first, second, and third dynasties? What but that they are shadows of shadows? The native monuments of the early Ramesside period (about B.C. 1400-1300) assign to this time some twenty-five names of kings; but they do not agree in their order, nor do they altogether agree in the names. The kings, if they were kings, have left no history—we can only by conjecture attach to them any particular buildings, we can give no account of their actions, we can assign no chronology to their reigns. They are of no more importance in the "story of Egypt" than the Alban kings in the "story of Rome." "Non ragionam di loro, ma guarda e passi."

The first living, breathing, acting, flesh-and-blood personage, whom so-called histories of Egypt present to us, is a certain Sneferu, or Seneferu, whom the Egyptians seem to have regarded as the first monarch of their fourth dynasty. Sneferu—called by Manetho, we know not why, Soris—has left us a representation of himself, and an inscription. On the rocks of Wady Magharah, in the Sinaitic peninsula, may be seen to this day an incised tablet representing the monarch in the act of smiting an enemy, whom he holds by the hair of his head, with a mace. The action is apparently emblematic, for at the side we see the words Ta satu, "Smiter of the nations;" and it is a fair explanation of the tablet, that its intention was to signify that the Pharaoh in question had reduced to subjection the tribes which in his time inhabited the Sinaitic regions. The motive of the attack was not mere lust of conquest, but rather the desire of gain. The Wady Magharah contained mines of copper and of turquoise, which the Egyptians desired to work; and for this purpose it was necessary to hold the country by a set of military posts, in order that the miners might pursue their labours without molestation. Some ruins of the fortifications are still to be seen; and the mines themselves, now exhausted, pierce the sides of the rocks, and bear in many places traces of hieroglyphical inscriptions The remains of temples show that the expatriated colonists were not left without the consolations of religion, while a deep well indicates the care that was taken to supply their temporal needs. Thousands of stone arrow-heads give evidence of the presence of a strong garrison, and make us acquainted with the weapon which they found most effectual against their enemies.

TABLET AT SNEFERU AT WADY-MAGHARAH.

Sneferu calls himself Neter aa, "the Great God," and Neb mat, "the Lord of Justice." He is also "the Golden Horus," or "the Conqueror." Neb mat is not a usual title with Egyptian monarchs; and its assumption by Sneferu would seem to mark, at any rate, his appreciation of the excellence of justice, and his desire to have the reputation of a just ruler. Later ages give him the title of "the beneficent king," so that he would seem to have been a really unselfish and kindly sovereign. His form, however, only just emerges from the mists of the period to be again concealed from our view, and we vainly ask ourselves what exactly were the benefits that he conferred on Egypt, so as to attain his high reputation.

Still, the monuments of his time are sufficient to tell us something of the Egypt of his day, and of the amount and character of the civilization so early attained by the Egyptian people. Besides his own tablet in the Wady Magharah, there are in the neighbourhood of the pyramids of Ghizeh a number of tombs which belong to the officials of his court and the members of his family. These tombs contain both sculptures and inscriptions, and throw considerable light on the condition of the country.

In the first place, it is apparent that the style of writing has been invented which is called hieroglyphical, and which has the appearance of a picture writing, though it is almost as absolutely phonetic as any other. Setting apart a certain small number of "determinatives," each sign stands for a sound—the greater part for those elementary sounds which we express by letters. An eagle is a, a leg and foot b, a horned serpent f, a hand t, an owl m, a chicken u, and the like. It is true that there are signs which express a compound sound, a whole word, even a word of two syllables. A bowl or basin represents the sound of neb, a hatchet that of neter, a guitar that of nefer, a crescent that of aah, and so on. Secondly, it is clear that artistic power is considerable. The animal forms used in the hieroglyphics—the bee, the vulture, the uræus, the hawk, the chicken, the eagle—are well drawn. In the human forms there is less merit, but still they are fairly well proportioned and have spirit. No rudeness or want of finish attaches either to the writing or to the drawing of Sneferu's time; the artists do not attempt much, but what they attempt they accomplish.

Next, we may notice the character of the tombs. Already the tomb was more important than the house; and while every habitation constructed for the living men of the time has utterly perished, scores of the dwellings assigned to the departed still exist, many in an excellent condition. They are stone buildings resembling small houses, each with its door of entrance, but with no windows, and forming internally a small chamber generally decorated with sculptures. The walls slope at an angle of seventy-five or eighty degrees externally, but in the interior are perpendicular. The roof is composed of large flat stones. Strictly speaking, the chambers are not actual tombs, but mortuary chapels. The embalmed body of the deceased, encased in its wooden coffin (Gen. 1. 26), was not deposited in the chamber, but in an excavation under one of the walls, which was carefully closed up after the coffin had been placed inside it. The chamber was used by the relations for sacred rites, sacrificial feasts, and the like, held in honour of the deceased, especially on the anniversary of his death and entrance into Amenti. The early Egyptians indulged, like the Chinese, in a worship of ancestors. The members of a family met from time to time in the sepulchral chamber of their father, or their grandfather, and went through various ceremonies, sang hymns, poured libations, and made offerings, which were regarded as pleasing to the departed, and which secured their protection and help to such of their descendants as took part in the pious practices.

Sometimes a tomb was more pretentious than those above described. There is an edifice at Meydoum, improperly termed a pyramid, which is thought to be older than Sneferu, and was probably erected by one of the "shadowy kings" who preceded him on the throne. Situated on a natural rocky knoll of some considerable height, it rises in three stages at an angle of 74° 10' to an elevation of a hundred and twenty-five feet. It is built of a compact limestone, which must have been brought from some distance. The first stage has a height a little short of seventy feet; the next exceeds thirty-two feet; the third is a little over twenty-two feet. It is possible that originally there were more stages, and probable that the present highest stage has in part crumbled away; so that we may fairly reckon the original height to have been between a hundred and forty and a hundred and fifty feet The monument is generally regarded as a tomb, from its situation in the Memphian necropolis and its remote resemblance to the pyramids; but as yet it has not been penetrated, and consequently has not been proved to have been sepulchral.

PYRAMID OF MEYDOUM.

A construction, which has even a greater appearance of antiquity than the Meydoum tower, exists at Saccarah. Here the architect carried up a monument to the height of two hundred feet, by constructing it in six or seven sloping stages, having an angle of 73° 30'. The core of his building was composed of rubble, but this was protected on every side by a thick casing of limestone roughly hewn, and apparently quarried on the spot. The sepulchral intention of the construction is unquestionable. It covered a spacious chamber excavated in the rock, whereon the monument was built, which, when first discovered, contained a sarcophagus and was lined with slabs of granite. Carefully concealed passages connected the chamber with the outer world, and allowed of its being entered by those in possession of the "secrets of the prison-house." In this structure we have, no doubt, the tomb of a king more ancient than Sneferu—though for our own part we should hesitate to assign the monument to one king rather than another.

If we pass from the architecture of the period to its social condition, we remark that grades of society already existed, and were as pronounced as in later times. The kings were already deities, and treated with superstitious regard. The state-officials were a highly privileged class, generally more or less connected with the royal family. The land was partly owned by the king (Gen. xlvii. 6), who employed his own labourers and herdsmen upon it; partly, mainly perhaps, it was in the hands of great landed proprietors—nobles, who lived in country houses upon their estates, maintaining large households, and giving employment to scores of peasants, herdsmen, artizans, huntsmen, and fishermen. The "lower orders" were of very little account. They were at the beck and call of the landed aristocracy in the country districts, of the state-officials in the towns. Above all, the monarch had the right of impressing them into his service whenever he pleased, and employing them in the "great works" by which he strove to perpetuate his name.

GREAT PYRAMID OF SACCARAH (Present appearance).

SECTION OF THE SAME, SHOWING ORIGINAL CONSTRUCTION.

There prevailed, however, a great simplicity of manners. The dress of the upper classes was wonderfully plain and unpretending, presenting little variety and scarcely any ornament. The grandee wore, indeed, an elaborate wig, it being imperative on all men to shave the head for the sake of cleanliness. But otherwise, his costume was of the simplest and the scantiest. Ordinarily, when he was employed in the common duties of life, a short tunic, probably of white linen, reaching from the waist to a little above the knee, was his sole garment. His arms, chest, legs, even his feet, were naked; for sandals, not to speak of stockings or shoes, were unknown. The only decoration which he wore was a chain or riband round the neck, to which was suspended an ornament like a locket—probably an amulet. In his right hand he carried a long staff or wand, either for the purpose of belabouring his inferiors, or else to use it as a walking-stick. On special occasions he made, however, a more elaborate toilet. Doffing his linen tunic, he clothed himself in a single, somewhat scanty, robe, which reached from the neck to the ankles; and having exchanged his chain and locket for a broad collar, and adorned his wrists with bracelets, he was ready to pay visits or to receive company. He had no carriage, so far as appears, not even a palanquin; no horse to ride, nor even a mule or a donkey. The great men of the East rode, in later times, on "white asses" (Judges v. 10); the Egyptian of Sneferu's age had to trudge to court, or to make calls upon his friends, by the sole aid of those means of locomotion which nature had given him.

Women, who in most civilized countries claim to themselves far more elaboration in dress and variety of ornament than men, were content, in the Egypt of which we are here speaking, with a costume, and a personal decoration, scarcely less simple than that of their husbands. The Egyptian materfamilias of the time wore her hair long, and gathered into three masses, one behind the head, and the other two in front of either shoulder. Like her spouse, she had but a single garment—a short gown or petticoat reaching from just below the breasts to half way down the calf of the leg, and supported by two broad straps passed over the two shoulders. She exposed her arms and bosom to sight, and her feet were bare, like her husband's. Her only ornaments were bracelets.

GROUP OF STATUARY, CONSISTING OF A HUSBAND AND WIFE.

There was no seclusion of women at any time among the ancient Egyptians. The figure of the wife on the early monuments constantly accompanies that of her husband. She is his associate in all his occupations. Her subordination is indicated by her representation being on an unduly smaller scale, and by her ordinary position, which is behind the figure of her "lord and master." In statuary, however, she appears seated with him on the same seat or chair. There is no appearance of her having been either a drudge or a plaything. She was regarded as man's true "helpmate," shared his thoughts, ruled his family, and during their early years had the charge of his children. Polygamy was unknown in Egypt during the primitive period; even the kings had then but one wife. Sneferu's wife was a certain Mertitefs, who bore him a son, Nefer-mat, and after his death became the wife of his successor. Women were entombed with as much care, and almost with as much pomp, as men. Their right to ascend the throne is said to have been asserted by one of the kings who preceded Sneferu; and from time to time women actually exercised in Egypt the royal authority.

A Description of the People of Ancient Egypt

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II.

THE PEOPLE OF EGYPT.

Where the Egyptians came from, is a difficult question to answer. Ancient speculators, when they could not derive a people definitely from any other, took refuge in the statement, or the figment, that they were the children of the soil which they had always occupied. Modern theorists may say, if it please them, that they were evolved out of the monkeys that had their primitive abode on that particular portion of the earth's surface. Monkeys, however, are not found everywhere; and we have no evidence that in Egypt they were ever indigenous, though, as pets, they were very common, the Egyptians delighting in keeping them. Such evidence as we have reveals to us the man as anterior to the monkey in the land of Mizraim Thus we are thrown back on the original question—Where did the man, or race of men, that is found in Egypt at the dawn of history come from?

It is generally answered that they came from Asia; but this is not much more than a conjecture. The physical type of the Egyptians is different from that of any known Asiatic nation. The Egyptians had no traditions that at all connected them with Asia. Their language, indeed, in historic times was partially Semitic, and allied to the Hebrew, the Phœnician, and the Aramaic; but the relationship was remote, and may be partly accounted for by later intercourse, without involving original derivation. The fundamental character of the Egyptian in respect of physical type, language, and tone of thought, is Nigritic. The Egyptians were not negroes, but they bore a resemblance to the negro which is indisputable. Their type differs from the Caucasian in exactly those respects which when exaggerated produce the negro. They were darker, had thicker lips, lower foreheads, larger heads, more advancing jaws, a flatter foot, and a more attenuated frame. It is quite conceivable that the negro type was produced by a gradual degeneration from that which we find in Egypt. It is even conceivable that the Egyptian type was produced by gradual advance and amelioration from that of the negro.

Still, whencesoever derived, the Egyptian people, as it existed in the flourishing times of Egyptian history, was beyond all question a mixed race, showing diverse affinities. Whatever the people was originally, it received into it from time to time various foreign elements, and those in such quantities as seriously to affect its physique—Ethiopians from the south, Libyans from the west, Semites from the north-east, where Africa adjoined on Asia. There are two quite different types of Egyptian form and feature, blending together in the mass of the nation, but strongly developed, and (so to speak) accentuated in individuals. One is that which we see in portraits of Rameses III, and in some of Rameses II.—a moderately high fore head, a large, well-formed aquiline nose, a well-shaped mouth with lips not over full, and a delicately rounded chin. The other is comparatively coarse—forehead low, nose depressed and short, lower part of the face prognathous and sensual-looking, chin heavy, jaw large, lips thick and projecting. The two types of face are not, however, accompanied by much difference of frame. The Egyptian is always slight in figure, wanting in muscle, flat in foot, with limbs that are too long, too thin, too lady-like. Something more of muscularity appears, perhaps, in the earlier than in the later forms; but this is perhaps attributable to a modification of the artistic ideal.

As Egypt presents us with two types of physique, so it brings before us two strongly different types of character. On the one hand we see, alike in the pictured scenes, in the native literary remains, and in the accounts which foreigners have left us of the people, a grave and dignified race, full of serious and sober thought, given to speculation and reflection, occupied rather with the interests belonging to another world than with those that attach to this present scene of existence, and inclined to indulge in a gentle and dreamy melancholy. The first thought of a king, when he began his reign, was to begin his tomb. The desire of the grandee was similar. It is a trite tale how at feasts a slave carried round to all the guests the representation of a mummied corpse, and showed it to each in turn, with the solemn words—"Look at this, and so eat and drink; for be sure that one day such as this thou shalt be." The favourite song of the Egyptians, according to Herodotus, was a dirge. The "Lay of Harper," which we subjoin, sounds a key-note that was very familiar, at any rate, to large numbers among the Egyptians.

The Great One has gone to his rest,Ended his task and his race;Thus men are aye passing away,And youths are aye taking their place.As Ra rises up every morn,And Turn every evening doth set,So women conceive and bring forth,And men without ceasing beget.Each soul in its turn draweth breath—Each man born of woman sees Death.

Take thy pleasure to-day,Father! Holy One! See,Spices and fragrant oils,Father, we bring to thee.On thy sister's bosom and armsWreaths of lotus we place;On thy sister, dear to thy heart,Aye sitting before thy face.Sound the song; let music be playedAnd let cares behind thee be laid.

Take thy pleasure to-day;Mind thee of joy and delight!Soon life's pilgrimage ends,And we pass to Silence and Night.Patriarch perfect and pure,Nefer-hotep, blessed one! ThouDidst finish thy course upon earth,And art with the blessed ones now.Men pass to the Silent Shore,And their place doth know them no more.

They are as they never had been,Since the sun went forth upon high;They sit on the banks of the streamThat floweth in stillness by.Thy soul is among them; thouDost drink of the sacred tide,Having the wish of thy heart—At peace ever since thou hast died.Give bread to the man who is poor,And thy name shall be blest evermore.

* * * * *

Take thy pleasure to-day,Nefer-hotep, blessed and pure.What availed thee thy other buildings?Of thy tomb alone thou art sure.On the earth thou hast nought beside,Nought of thee else is remaining;And when thou wentest below,Thy last sip of life thou wert draining.Even they who have millions to spend,Find that life comes at last to an end.

Let all, then, think of the dayOf departure without returning—'Twill then be well to have lived,All sin and injustice spurning.For he who has loved the right,In the hour that none can flee,Enters upon the delightOf a glad eternity.Give freely from out thy store,And thou shalt be blest evermore.

On the other hand, there is evidence of a lightsome, joyous, and even frolic spirit as pervading numbers, especially among the lower classes of the Egyptians. "Traverse Egypt," says a writer who knows more of the ancient country than almost any other living person, "examine the scenes sculptured or painted on the walls of the chapels attached to tombs, consult the inscriptions graven on the rocks or traced with ink on the papyrus rolls, and you will be compelled to modify your mistaken notion of the Egyptians being a nation of philosophers. I defy you to find anything more gay, more amusing, more freshly simple, than this good-natured Egyptian people, which was fond of life and felt a profound pleasure in its existence. Far from desiring death, they addressed prayers to the gods to preserve them in life, and to give them a happy old age—an old age that should reach, if possible, to the 'perfect term of no years.' They gave themselves up to pleasures of every kind; they sang, they drank, they danced, they delighted in making excursions into the country, where hunting and fishing were occupations reserved especially for the nobility. In conformity with this inclination towards pleasure, sportive proposals, a pleasantry that was perhaps over-free, witticisms, raillery, and a mocking spirit, were in vogue among the people, and fun was allowed entrance even into the tombs. In the large schools the masters had a difficulty in training the young and keeping down their passion for amusements. When oral exhortation failed of success, the cane was used pretty smartly in its place; for the wise men of the land had a saying that 'a boy's ears grow on his back.'"[5]

Herodotus tells us how gaily the Egyptians kept their festivals, thousands of the common people—men, women, and children together—crowding into the boats, which at such times covered the Nile, the men piping, and the women clapping their hands or striking their castanets, as they passed from town to town along the banks of the stream, stopping at the various landing-places, and challenging the inhabitants to a contest of good-humoured Billingsgate. From the monuments we see how the men sang at their labours—here as they trod the wine-press or the dough-trough, there as they threshed out the corn by driving the oxen through the golden heaps. In one case the words of a harvest-song have come down to us:

"Thresh for yourselves," they sang, "thresh for yourselves,O oxen, thresh for yourselves, for yourselves—Bushels for yourselves, bushels for your masters!"

Their light-hearted drollery sometimes found vent in caricature. The grand sculptures wherewith a king strove to perpetuate the memory of his warlike exploits were travestied by satirists, who reproduced the scenes upon papyrus as combats between cats and rats. The amorous follies of the monarch were held up to derision by sketches of a harem interior, where the kingly wooer was represented by a lion, and his favourites of the softer sex by gazelles. Even in serious scenes depicting the trial of souls in the next world, the sense of humour breaks out, where the bad man, transformed into a pig or a monkey, walks off with a comical air of surprise and discomfiture.

It does not, however, help us much towards the true knowledge of a people to scan their frames or study their facial angle, or even to contemplate the outer aspect of their daily life. We want to know their thoughts, their innermost feelings, their hopes, their fears—in a word, their belief. Nothing tells the character of a people so much as their religion; and we are only dealing superficially with the outward shows of things until we get down to the root of their being, the conviction, or convictions, held in the recesses of a people's heart. What, then, was the Egyptian religion? What did they worship? What did they reverence? What future did they look forward to?

Enter the huge courts of an Egyptian temple, or temple-palace, and you will see portrayed upon its lofty walls row upon row of deities. Here the king makes his offering to Ammon, Maut, Khons, Neith, Mentu, Shu, Seb, Nut, Osiris, Set, Horus; there he pours a libation to Phthah, Sekhet, Tum, Pasht, Anuka, Thoth, Anubis; elsewhere, it may be, he pays his court to Sati, Khem, Isis, Nephthys, Athor, Harmachis, Nausaas, and Nebhept. One monarch erects an altar to Satemi, Tum, Khepra, Shu, Tefnut, Seb, Netpe, Osiris, Isis, Set, Nephthys, Horus, and Thoth, mentioning on the same monument Phthah, Num, Sabak, Athor, Pasht, Mentu, Neith, Anubis, Nishem, and Kartak. Another represents himself on a similar object as offering adoration to Ammon, Khem, Phthah-Sokari, Seb, Nut, Thoth, Khons, Osiris, Isis, Horus, Athor, Uat (Buto), Neith, Sekhet, Anata, Nuneb, Nebhept, and Hapi. All these deities are represented by distinct forms, and have distinct attributes. Nor do they at all exhaust the Pantheon. One modern writer enumerates seventy-three divinities, and gives their several names and forms. Another has a list of sixty-three "principal deities," and notes that there were "others which personified the elements, or presided over the operations of nature, the seasons, and events." The Egyptians themselves speak not unfrequently of "the thousand gods," sometimes further qualifying them, as "the gods male, the gods female, those which belong to the land of Egypt." Practically, there were before the eyes of worshippers some scores, if not some hundreds, of deities, who invited their approach and challenged their affections.

Nor was this the whole, or the worst. The Egyptian was taught to pay a religious regard to animals. In one place goats, in another sheep, in a third hippopotami, in a fourth crocodiles, in a fifth vultures, in a sixth frogs, in a seventh shrew-mice, were sacred creatures, to be treated with respect and honour, and under no circumstances to be slain, under the penalty of death to the slayer. And besides this local animal-cult, there was a cult which was general. Cows, cats, dogs, ibises, hawks, and cynocephalous apes, were sacred throughout the whole of Egypt, and woe to the man who injured them! A Roman who accidentally caused the death of a cat was immediately "lynched" by the populace. Inhabitants of neighbouring villages would attack each other with the utmost fury if the native of one had killed or eaten an animal held sacred in the other. In any house where a cat or a dog died, the inmates were expected to mourn for them as for a relation. Both these and the other sacred animals were carefully embalmed after death, and their bodies were interred in sacred repositories.

The animal-worship reached its utmost pitch of grossness and absurdity when certain individual brute beasts were declared to be incarnate deities, and treated accordingly. At Memphis, the ordinary capital, there was maintained, at any rate from the time of Aahmes I. (about B.C. 1650), a sacred bull, known as Hapi or Apis, which was believed to be an actual incarnation of the god Phthah, and was an object of the highest veneration. The Apis bull dwelt in a temple of his own near the city, had his train of attendant priests, his harem of cows, his meals of the choicest food, his grooms and currycombers who kept his coat clean and beautiful, his chamberlains who made his bed, his cup-bearers who brought him water, &c., and on fixed days was led in a festive procession through the main streets of the town, so that the inhabitants might see him, and come forth from their dwellings and make obeisance. When he died he was carefully embalmed, and deposited, together with magnificent jewels and statuettes and vases, in a polished granite sarcophagus, cut out of a single block, and weighing between sixty and seventy tons! The cost of an Apis funeral amounted sometimes, as we are told, to as much as £20,000. To contain the sarcophagi, several long galleries were cut in the solid rock near Memphis, from which arched lateral chambers went off on either side, each constructed to hold one sarcophagus. The number of Apis bulls buried in the galleries was found to be sixty-four.