Chapter XIV: Front Matter (14)

“... my salutation ... and your salutation with ... Thou thyself behold hast (sent?) thy envoy, to make known this message. So I made him wait for this. I have sent my messenger with speed, when he has rested sixty-one days, and as he said to me this ‘I saw the foes (but not) at all was I afraid.’ And to-day he is ... I have sent to thee making many presents. I have sent to my brother’s hands, as a present for thee, (eighty?) precious stones; and I have sent to my brother five yoke of horses, which are brought this day by my envoy. I desired to send, making many presents to be sent to my brother. And whatever notification (is) needful let this notification be sent, let them take it for me from their home. I have claimed delay that they may send presenting much gold. I send notice to my brother: truly on account of my delay he has remained. The gold I notify I have sent. I return explanation to your presence. Have not I despatched everything to my brother? Let him behold the notice: let him sign for whatever is sent ... I was anxious lest when I sent a notice my brother did not see (it) ... thus I have returned that which my brother signed, I have sent (it) for the gold that they brought me. As for the gifts I so despatch thou shalt thus (reply?); does not ...

“_Zalmu_ my envoy whom I send to you is responsible to us if ... have plundered. I have made _Biriyamaza_ responsible for ... (If) again they have plundered, I have made _Pamakhu_ responsible in part for ... to your land complete.

“... they have sworn ... let my envoy ... to the presence of my brother ... let him be sent back to me ... his message: let him salute ...”

8 B.—The same salutation from _Burnaburias_ to Amenophis IV. The letter continues:

“For this also my brother we speak with good-will eagerly, and we cause this to be said thus with eagerness (or speed) in reply. As for us we have been troubled indeed. Lo! the merchants who have returned with a charge, from the land of Canaan, have spoken in my hearing. They were anxious on account of the charge from my brother’s presence, as _Sumatta_(424) the son of _Malumme_ from the city of _Khinnatunu_,(425) in the land of _Canaan_, and _Sutatna_ son of _Sarratu_ of the city of _Acca_(426) sent their soldiers: they perceived my merchants, and they spoiled our ... I sent to you ... let him tell you.

“The _Canaanites_ in your country, and the Kings ... in your country have violently cut off ... the silver that they carried—a present ... And the men who are my servants ... has smitten them. He destroyed our (wealth?); and as these chiefs he has caused to be slain, it is clear that the man is, indeed, my foe. And, indeed, they are slaying a chief of your envoys: when he was an envoy between us he was slain, and his people have been hostile to you, and the chief my foe, _Sumatta_, dogging his steps, caused him to be slain; he saw him and slew him. And the other chief _Sutatna_ the _Acchoite_ (though at first they repelled him?) sent his chiefs against him ... he said thus. Behold this ... ask as to this, truly you know ... I have sent thee as a present one _manah_ of precious stones ... my envoy speedily ... truly my brother has known ... do not (blame?) my envoy ... let him be speedily sent...”

These two last letters of Burnaburias are important as showing the disturbances in Syria, also mentioned by Dusratta (23 B.) early in the reign of Amenophis IV.

28 B.—A very broken tablet containing a long list of presents supposed to have been sent by Burnaburias, and consisting mainly of gold and gems.

LETTERS FROM ALASIYA

7 B. M.—“To the King of _Egypt_ my brother by letter, thus the King of the Land of _Alasyia_(427) thy brother. I am at peace. Peace be to my brother. May there be much peace to his house, to his wives, to his son, to his horses, his chariots, and in his land. My brother’s present (is) fifty (pounds of bronze?) five yoke of horses. I have sent my brother’s present (and) my brother’s envoy with speed, and let my brother despatch my messenger again with speed, and let me ask a gift which ... and.... In his letter it is directed what to send. He has sent silver. Let him send, not refusing the explanation of my envoy ... _Cuniea_, _Ebiluna_, _Sirumma_, _Usbarra_, _Belraam_,(428) the explanation which ... these things which are with ... my...”

12 B.—The salutation is the same, mentioning only one son of the King of Egypt.

“My brother has speedily sent my envoys (under escort?), and I heard your salutation. The chief (and) my merchants my brother has despatched speedily (under escort?): has not your chief approached with my merchants and my fleet (or ship)?”

15 B.—A much broken letter from the same, referring to the sending of copper. The last words appear to be “let him come returning year by year.”

11 B.—The salutation is the same, including “thy house, thy concubines,(429) thy sons,” etc. This is a very difficult letter, but appears to read: “Why, my brother, do you utter this message to me? My brother has known nothing at all that I have not done. As for me, behold the Chiefs of the land of the Lucci(430) whom you confounded in my land, I (was) glad should be conquered.”

“My brother you say to me, ‘Lo the Chiefs of thy land are with them,’ but I (say) my brother has not known this that they are with them; (or) if they are Chiefs of my land. But send thou to me and do as I wish.

“Do not you know the Chiefs of my land? Do not make this message (even) if they are Chiefs of my land. But do as you wish.

“Lo! my brother, as you do not send my envoy, this letter will speak for me as a brother of the King. It is brought by your envoy.

“Moreover, I have perceived neither hinderance nor evil in what was done, and lo! my brother, are not you at rest in your heart?”

5 B. M.—The salutation is in the fullest form—nine lines. The letter is almost perfect, and continues:

“Lo I have sent to thy presence five hundred pieces of copper (or bronze) as a present for my brother; as brother, little copper is found (is it not so) in your midst. When the power of _An-Amar-ut_(431) my Lord smote the whole of the men of my land, and none made bronze, also my brother it has not been found in thy midst.

“Your envoy with my envoy I hope to despatch, and whatever my brother requires of copper I also have sent thee. A Brother thou art to me. Much gold and silver he has sent to me. My brother, God (_Elohim_) gives me also gold. And to my brother’s presence I have sent thee whatever my brother desires. Moreover, my brother, do not you desire my envoy? And my brother has given me also men of his bosom. My brother has sent me two (precious vases?) and has despatched to me one of the Chiefs of illustrious birth.(432)

“Moreover, my brother, the Chiefs of my land say to me, that they have walked for me according to the letters of the King of Egypt; and, my brother, the decrees also, and the ...

“Moreover, as a Chief of the land of _Alasiya_ has died in the land of Egypt, and his possessions are in your land, and his son and his wife are with me; and, my brother, the possessions of the Chiefs of _Alasiya_ are ... Give them also, my brother, into the hands of my envoy. My brother, has not he abode in your midst, as your envoy abode three years in my land, because the power of _An-Amar-ut_ is in my land; and with my family (and) my wife, is the son of him who has died even now, my brother. I hope to despatch (under escort?) your envoy with my envoy; and I have sent a present to thee, my brother. Moreover, my brother has sent the gold that I desired of thee—much gold, my brother. And let my brother send the possessions that I ask of thee. And, whatever were the messages, my brother has done all, and as for thee whatever messages you utter to me, I also have done. With the King of the _Hittites_, and with the King of _Shinar_, with these I am not familiar. Whatever gifts they have sent to me, and I have rendered twice the amount to thee. Thy envoy has been sent to me to serve, and my envoy has been sent to thee to serve.”

6 B. M.—“Thus the King of _Alasiya_ to the King of _Egypt_ my brother. Let him learn: behold I have been at peace, and my land is mighty; and because of your salutation peace be to you, peace be to your house, your sons, your wives, your horses, your chariots, your land. May there be much peace forever, my brother.

“Lo! you shall send to me. Why do not you send your envoy to my city again; and I heard not. Lo! how much you afflict me, and I am not made acquainted with all in your midst, and I wonder at this. And now I have despatched my envoy to your city, and I have also despatched to you, by the hands of my envoy for you, one hundred (pounds?) of bronze again. And your envoy carries now gifts—a couch of strong wood, enriched with gold, and chariots enriched with gold, and two horses, and forty-two (vases?), and fifty gold (vases?), and two cups, and fourteen pieces of strong wood, and seventeen large vessels of good make ... from the (?); four (vases?), and four gold (vases?) ... the gifts of which none ...”

The next thirteen lines are almost entirely destroyed. The letter continues on the back of the tablet:

“... _Alasiya_ my merchants with thy merchants, and ... with them; and truly there is good faith ... and my envoy will go to your city, and your envoy shall go to my city. Moreover, why will you not despatch for me (unguents and vases?) I (say), and I will order what you wish, and that which is useful (serving well?) in fulfilment of the decree, I order to be given thee. Behold you sit on the throne of your Kingdom.”

13 B.—A short fragment, too broken to read, includes the names of the countries of _Egypt_ and of _Alasiya_, with salutations. It includes a reference to merchants, and apparently to presents, nine lines in all.

14 B.—The writing and the clay appear to show that this also came from _Alasiya_. It included twenty-two lines, but is much broken. The following may be read:

“Lo! as a present to thee I have sent five pieces of copper, three (pounds) of good copper, one (?), one (weapon?)—a shipload. Also, my brother, these men of this royal ship ... and as for thee, the ship ... speedily ... is sent. Thou art my brother. You desire a salutation, and I have given it to thee. This man, the servant of the King my Lord, does not he approach before them? and thou, my brother, send him speedily (under escort?).”

16 B.—The ordinary salutation is much broken, but the writing, and the clay of the tablet, seem to show that the letter came from _Alasiya_. The second paragraph mentions countries called _Umdhi_ ... and _Tim_ ... possibly Hamath and Damascus. The third paragraph continues:

“And now behold why do you ... your fortress more than my fortress; and who is it that has vexed us? It is the abode of a hundred sons of violence. So now ... my brother, because of this, the city _Khumme_ has meditated evil, and if ... why not gather, and ... to preserve, since it is necessary that they should be protected from what ...”

The remainder, including a note for the King’s scribe, is too broken to read.

17 B.—A mere fragment, apparently from _Alasiya_, contains a list of presents, including five wooden thrones (or chairs), objects of silver, a wooden footstool, and a weight of one _manah_ of some other substance.

CUNEIFORM INSCRIPTIONS AND HIERATIC PAPYRI

Translated by Various Egyptologists

The Great Tablet Of Rameses II At Abu-Simbel

Translated by Edouard Naville

In the great temple of Abu-Simbel, between two pillars of the first hall, there is a large tablet, which has been added, evidently, a long time after the completion of the temple. This tablet, which is the object of the present translation, is covered with a text of thirty-seven lines, containing a speech of the god Ptah Totunen to the King Rameses II, and the answer of the King.

It was very likely considered by the kings of Egypt to be a remarkable piece of literature, as it has been repeated, with slight alterations, on the pylons of the temple of Medinet-Habu, built by Rameses III. The tablet, which is decaying rapidly, has been published three times: first, by Burton, in the “_Excerpta Hieroglyphica_,” pl. 60; then from the copies of Champollion, in the “_Monuments de l’Egypte et de la Nubie_,” I, pl. 38; and, finally, by Lepsius, “_Denkmäler_,” III, pl. 193. The inscription of Medinet-Habu has been copied and published by M. Duemichen, in his “_Historische Inschriften_,” I, pl. 7-10, and by M. Jacques de Rougé, in his “_Inscriptions recueillis en Egypte_,” II, pl. 131-138.

I am not aware that any complete translation of this long text has been made. The first part has been translated into German by Mr. Duemichen (“_Die Flotte einer Ægyptischen Königin_,” _Einleitung_), from the text at Medinet-Habu; a portion of it is also to be found in Brugsch, “_Ægyptische Geschichte_,” p. 538. The present translation I have made from the tablet, which, being more ancient than the inscription, is very likely to be the original. It contains an interesting allusion to the marriage of Rameses with a daughter of the King of the Kheta. The inscription at Medinet-Habu, which is written more carefully than the tablet, and with less abbreviations, has given me a clue to several obscure passages of the ancient text.

The tablet is surmounted by a cornice, with the winged disk. Underneath, the god Totunen is seen standing, and before him Rameses, who strikes with his mace a group of enemies whom he holds by the hair. Behind the god are the ovals of six foreign nations, most likely Asiatics: _Auentem_, _Hebuu_, _Tenfu_, _Temuu_, _Hetau_, _Emtebelu_.

The inscription above the god is as follows:

“Said by PTAH-TOTUNEN, with the high plumes, armed with horns, who generates the gods every day: (I am) thy father, I have begotten thee like a god, to be a king in my stead. I have transmitted to thee all the lands which I have created; their chiefs bring thee their tribute, they come bearing their presents because of their great fear; all foreign nations are united under thy feet, they are to thee eternally; thy eye is fixed on their heads forever.”

TABLET OF RAMESES II

1 The 35th year, the 13th of the month Tybi, under the reign of Rā-Haremakhu, the strong bull, beloved of truth, the Lord of the Thirty Years, like his father Ptah, Totunen, the Lord of Diadems, the protector of Egypt, the chastiser of foreign lands, Rā, the father of the gods, who possesses Egypt, the golden hawk, the Master of Years, the most mighty sovereign of Upper and Lower Egypt.

2 Rā-userma-sotep-en-Rā, the son of Rā, the issue of Totunen, the child of the Queen Sekhet, Rameses, beloved of Amen, ever living.

Thus speaks Ptah-Totunen with the high plumes, armed with horns, the father of the gods, to his son who loves him,

3 the first-born of his loins, the god who is young again, the prince of the gods, the master of the thirty years, like Totunen, King Rameses.(433) I am thy father, I have begotten thee like a god; all thy limbs are divine. I took the form of the ram of

4 Mendes, and I went to thy noble mother. I have thought of thee, I have fashioned thee to be the joy of my person, I have brought thee forth like the rising sun, I have raised thee among the gods, King Rameses. Num

5 and Ptah have nourished thy childhood, they leap with joy when they see thee made after my likeness, noble, great, exalted.(434) The great princesses of the house of Ptah and the Hathors of the temple of Tem are

6 in festival, their hearts are full of gladness, their hands take the drum with joy, when they see thy person beautiful and lovely like my Majesty.

The gods and goddesses exalt thy beauties, they celebrate thee

7 when they give to me their praises, saying: “Thou art our father who has caused us to be born; there is a god like thee, the King Rameses.”

I look at thee, and my heart is joyful; I embrace thee with my golden arms, and I surround thee with life, purity, and duration. I provide thee

8 with permanent happiness. I have fixed in thee joy, enjoyment, pleasure, gladness, and delight. I grant thee that thy heart may be young again like mine. I have elected thee, I have chosen thee, I have perfected thee; thy heart is excellent and thy words are exquisite; there is absolutely nothing

9 which thou ignorest, up to this day, since the time of old; thou vivifiest the inhabitants of the earth through thy command, King Rameses.

I have made thee an eternal king, a prince who lasts forever. I have fashioned thy

10 limbs in electrum, thy bones in brass, and thy arms in iron. I have bestowed on thee the dignity of the divine crown; thou governest the two countries as a legitimate sovereign; I have given thee a high Nile, and it fills Egypt for thee with the abundance of riches and wealth; there is

11 plenty in all places where thou walkest; I have given thee wheat in profusion to enrich the two countries in all times; their corn is like the sand of the shore, the granaries reach the sky, and the heaps are like mountains. Thou rejoicest and thou art praised

12 when thou seest the plentiful fishing, and the mass of fishes which is before thy feet. All Egypt is thankful toward thee.

I give thee the sky and all that it contains. SEB shows forth for thee what is within him;(435) the birds hasten to thee, the pigeons of Horsekha

13 bring to thee their offerings, which are the first-fruits of those of Rā. Thoth has put them on all sides.

Thou openest thy mouth to strengthen whoever thou wishest, for thou art Num; thy royalty is living in strength and might like Rā, since he governs the two countries.

14 King Rameses, I grant thee to cut the mountains into statues immense, gigantic, everlasting; I grant that foreign lands find for the precious stone to inscribe(?) the monuments with thy name.

15 I give thee to succeed in all the works which thou hast done. (I give thee) all kinds of workmen, all that goes on two and four feet, all that flies and all that has wings. I have put in the heart of all nations to offer thee what they have done; themselves, princes great and small, with one

16 heart seek to please thee, King Rameses.

Thou hast built a great residence to fortify the boundary of the land, the city of Rameses; it is established on the earth like the four pillars

17 of the sky; thou hast constructed within a royal palace, where festivals are celebrated to thee as is done for me within. I have set the crown on thy head with my own hands, when thou appearest in the great hall of the double throne;(436) and men and gods have praised thy name

18 like mine when my festival is celebrated.

Thou hast carved my statues and built their shrines as I have done in times of old. I have given thee years by periods of thirty;(437) thou reignest in my place on my throne; I fill thy limbs with life and happiness, I am behind thee to protect thee; I give thee health and strength;

19 I cause Egypt to be submitted to thee, and I supply the two countries with pure life.

King Rameses, I grant that the strength, the vigor and the might of thy sword be felt among all countries; thou castest down the hearts of all nations;

20 I have put them under thy feet; thou comest forth every day in order that be brought to thee the foreign prisoners; the chiefs and the great of all nations offer thee their children. I give them to thy gallant sword that thou mayest do with them what thou likest.

21 King Rameses, I grant that the fear of thee be in the minds of all and thy command in their hearts. I grant that thy valor reach all countries, and that the dread of thee be spread over all lands; the princes tremble at thy remembrance, and thy

22 Majesty is fixed on their heads; they come to thee as supplicants to implore thy mercy. Thou givest life to whom thou wishest, and thou puttest to death whom thou pleasest; the throne of all nations is in thy possession. I grant thou mayest show all thy

23 admirable qualities and accomplish all thy good designs; the land which is under thy dominion is in joy, and Egypt rejoices continually.

King Rameses, I have exalted thee through such marvellous

24 endowments that heaven and earth leap for joy and those who are within praise thy existence; the mountains, the water, and the stone walls which are on the earth are shaken when they hear thy excellent name, since they have seen what I have accomplished for thee;

25 which is that the land of Kheta should be subjected to thy palace; I have put in the heart of the inhabitants to anticipate thee themselves by their obeisance in bringing thee their presents. Their chiefs are prisoners, all their property is the tribute in the

26 dependency of the living king. Their royal daughter is at the head of them; she comes to soften the heart of King Rameses; her merits are marvellous, but she does not know the goodness which is in thy heart;

27 thy name is blessed forever; the prosperous result of thy great victories is a great wonder, which was hoped for, but never heard of since the time of the gods; it was a hidden record in the house of books since the time of Rā till the reign of thy

28 living(438) Majesty; it was not known how the land of Kheta could be of one heart with Egypt; and behold, I have beaten it down under thy feet to vivify thy name eternally, King Rameses.

29 Thus speaks the divine King, the Master of the Two Countries, who is born like Khepra-Rā, in his limbs, who appears like Rā, begotten of Ptah-Totunen, the King of Egypt; Rā-userma-sotep-en-Rā, the son of Rā, Rameses, beloved of Amen, ever living, to his father who appears before him, Totunen,

30 the father of the gods:

I am thy son, thou hast put me on thy throne, thou hast transmitted to me thy royal power, thou hast made me after the resemblance of thy person, thou hast transmitted to me what thou hast created; I shall answer by doing all the good things which thou desirest.

31 As I am the only master like thou, I have provided the land of Egypt with all necessaries; I shall renew Egypt for thee as it was of old, making statues of gods after the substance, even the color of their bodies. Egypt will be the possession of their hearts, and will build them

32 temples. I have enlarged thy abode in Memphis, it is decked with eternal works, and well-made ornaments in stones set in gold, with true gems; I have opened for thee a court on the north side with a double staircase;

33 thy porch is magnificent; its doors are like the horizon of the sky, in order that the multitude may worship thee.

Thy magnificent dwelling has been built inside its walls; thy divine image is in its

34 mysterious shrine, resting on its high foundation; I have provided it abundantly with priests, prophets, and cultivators, with land and with cattle; I have reckoned its offerings by hundreds of thousands of good things; thy festival of thirty years is celebrated there

35 as thou hast prescribed it to me thyself; all things flock to thee in the great offering day which thou desirest; the bulls and calves are innumerable; all the pieces of their flesh are by millions; the smoke of their fat reaches heaven and is received within the sky.

36 I give that all lands may see the beauty of the buildings which I have created to thee; I have marked with thy name all inhabitants and foreigners of the whole land; they are to thee forever; for thou hast created them, to be under the command of thy son, who is on

37 thy throne, the master of gods and men, the lord who celebrates the festivals of thirty years like thou, he who wears the double sistrum, the son of the white crown, and the issue of the red diadem, who unites the two countries in peace, the King of Egypt, Rā-userma-sotep-en-Rā, the son of Rā, Rameses, beloved of Amen, living eternally.

Hymn To Osiris

(Stele of Amen-em-ha, Eighteenth Dynasty)

Translated by M. François Chabas

This stele is one of the usual funereal tablets which are found in the cemeteries at Memphis and Thebes. The upper part of the tablet is round, and has the two sacred eyes and symbolical signets, which, as well as the winged globe, almost invariably surmount these sacred inscriptions, and of which the meaning has not yet been satisfactorily determined.

Immediately below this emblem are two vignettes: in the first a functionary named Amen-em-ha (“Amen at the beginning”) presents a funereal offering to his father Amen-mes (“Amen’s son,” or, “born of Amen”) the steward of the deity’s flocks,(439) beside whom is his deceased wife Nefer-t-aru and a young boy, his son, Amen-em-ua (“Amen in the bark”). In the second vignette, a principal priest (_heb_) of Osiris, dressed in the sacerdotal leopard’s skin, offers incense to the lady Te-bok (“The servant-maid”); below is a row of kneeling figures, namely: two sons, Si-t-mau (“Son of the mother”), Amen-Ken (“Amon the warlike”), and four daughters, Meri-t-ma (“Loving justice”), Amen-Set (“Daughter of Amen”), Souten-mau (“Royal Mother”), and Hui-em-neter (“Food for god”). As there is no indication of relationship between the subjects of the two vignettes, it may be inferred that Te-Bok was a second wife of Amen-em-ha.

The lower portion of the tablet is filled up with the following Hymn to Osiris, written in twenty-eight lines of hieroglyphics which are very well preserved except wherever the name of the deity Amen occurs, which has been hammered out(440) evidently at the time of the religious revolution in Egypt under the reign of Amenophis IV, who, assuming the name of Chu-en-aten (“Splendor,” or, “Glory of the solar disk”), overthrew the worship of the older divinities and principally that of Amen-Rā; a change which was again overthrown in the period of his successors, who restored the former letters. From the style of art and other indications it is almost certain that the monument was erected in the reign of Thothmes I of the eighteenth dynasty.

The stele is now deposited in the Bibliothèque Nationale, Paris, and has been published by M. Chabas in the “_Revue Archéologique_,” May-June, 1857, after a paper stamp taken by the late M. Devéria.

A HYMN TO OSIRIS

1 Adoration of Osiris by the Steward of the flocks, Amen-em-ha, Son of the Lady Nefer-t-ari: he says,

Welcome to thee(441) Osiris, Lord of length of times, King of the gods, of many names, of holy transformations, of mysterious forms in the temples, august being, residing in Tattu, Great One contained

2 in Sokhem, Master of invocations in Ant.(442) Principle of abundance in On; who has the right to command in the place of double justice, mysterious soul, Lord of Kerer, Holy One of the White Wall, Soul of the sun, his very body reposing in

3 Souten-Khnen; author of invocations in the region of the tree Ner: whose soul is existing for vigilance; Lord of the great dwelling in Sesennou(443) the very awful in Shashotep; Lord of the length of times in Abydos.

The road to his dwelling is in the To-sar;(444) his name is stable in

4 men’s mouths. He is the _paut-ti_(445) of the world, Atum, feeder of beings among the gods, beneficent spirit in the abode of spirits.

From him the heavenly Nile(446) derives its waters; from him comes the wind, and respirable air(447) is in his nostrils, for his satisfaction, and

5 taste of his heart. For him, the ground brings forth to abundance; in obedience to him is the upper heaven and its stars, and he opens the great gates; he is the Master of invocations in the south heavens, and of adorations in the north heavens: the moving

6 constellations are under the place of his face, they are his dwellings, as also the reposing constellations. To him Seb orders offerings to be presented: the gods adore him; those who are in the lower heaven bow to him, the divine Chiefs(448) doing reverence, all supplicating.

7 They see him, those who are there, the august ones, and stand in awe from him; the whole earth glorifies him when his holiness proceeds [on the vault of the sky]: he is a Sahou illustrious among the Sahous, great in dignity, permanent in empire. He is the excellent master of the gods, fair and

8 beloved by all who see him. He imposes his fear to all lands so that they like to exalt his name to the first rank. Through him all are in abundance; Lord of fame in heaven and on earth. Multiplied (are his) acclamations in the feast of Ouak; acclamations are made to him by the

9 two worlds unanimously. He is the eldest, the first of his brothers, the Chief of the gods, he it is who maintains justice in the two worlds, and who places the son in the seat of his father; he is the praise of his father Seb, the love of his mother Nou; very valiant, he overthrows the impure; invincible, he strikes

10 his opponent, he inspires his fear to his enemy; he seizes the wicked one’s boundaries; firm of heart, his feet are vigilant: he is the offspring of Seb, ruling the two worlds. He (Seb) has seen his virtues and has commanded him to conduct

11 the nations by the hand continually.(449) He has made this world with his hand, its waters, its atmosphere, its vegetation, all its flocks, all its flying things, all its fish, all its reptiles and quadrupeds. Justice is rendered to the

12 Son of Nou and the world is at quiet when he ascends the seat of his father like the sun: he shines at the horizon, he enlightens the darkness, he illuminates shades by his double plume:(450) he inundates the world like

13 the sun every morning. His diadem predominates at top of heaven and accompanies(451) the stars: he is the guide(452) of all the gods.

He is beneficent in will and words: he is the praise of the great gods and the love of the small gods.

His sister took care of him, by dissipating his enemies,

14 repelling (bad) luck; she sends forth her voice by the virtues(453) of her mouth: wise of tongue, no word of hers fails. She is beneficent in will and speech: It is Isis the beneficent, the avenger of her brother: she unrepiningly sought him:

15 she went the round of the world lamenting him: she stopped not till she found him: she shadowed with her wings; her wings caused wind, making the invocation of her brother’s burial;

16 she raised the remains of the god of the resting heart: she extracted his essence: she had a child, she suckled the baby in (loneliness) secret; none know where that happened.

The arm (of the child) has become strong in the great dwelling

17 of Seb.(454) The gods are joyous at the arrival of Osiris, son of Horus intrepid, justified, son of Isis, heir of Osiris. The divine Chiefs join him: the gods recognize the Universal Lad himself. The Lords of justice there united

18 to watch over iniquity and sit in Seb’s great dwelling are giving authority to its Lord.(455) The reign of justice belongs to him. Horus has found his justification; given to him is the title of his father, he appears with the royal fillet,

19 by the orders of Seb. He takes the royalty of the two worlds; the crown of the _superior_ region is fixed on his head. He judges the world as he likes: heaven and earth are below the place of his face: he commands mankind; the intelligent beings, the race of the Egyptians, and the northern barbarians.(456) The circuit

20 of the solar disk is under his management, the winds, the waters, the wood of the plants and all vegetables. A god of seeds, he gives all herbs and the abundance of the ground. He affords plentifulness(457) and gives it to all the earth.

21 All men are in ecstasy, hearts in sweetness, bosoms in joy; everybody is in adoration. Everyone glorifies his goodness: mild is his love for us; his tenderness environs (our) hearts: great is his love in all bosoms. The

22 Son of Isis has justice rendered him: his foe falls under his fury, and the evil-doer at the sound of his voice: the violent is at his final hour, the Son of Isis, father avenger, approaches him.

23 Sanctifying, beneficent is his name; veneration finds its place: respect immutable for his laws: the path is open, the footpaths are opened: both worlds are at rest: evil flies and earth becomes fecundant peaceably under its Lord. Justice is confirmed

by its Lord who pursues iniquity.

24 Mild is thy heart, O Ounnefer, son of Isis! he has taken the crown of the Upper region: to him is acknowledged his father’s authority in the great dwelling of Seb: Phra when speaking, Thoth in writing,

25 the divine Chiefs are at rest.

What thy father Seb has commanded for thee, let that be done according to his word.

(This Egyptian “So be it” ends the hymn. Below this is the usual formula.)

Oblation to Osiris living in the west, Lord of Abydos: may he allow funereal gifts: bread, liquor, oxen, geese, clothes, incense, oil, all gifts of vegetation:

To make the transformations, to enjoy the Nile, to appear as a living soul, to see the solar disk every morning: to go and to come in the Ru-sat: that the soul may not be repulsed in the Neter-Kher. To be gratified(458) among the favored ones, in presence of Ounnefer, to take the aliments presented on the altars of the great god, to breathe the delicious air and to drink of the rivers current. To the steward of the flocks of Ammon, Amen-mes, justified “Son of Lady Hen-t, justified, his consort, who loves him ...”

(The name of Nefer-t-aru, which ought to end the phrase, has been completely chiselled out.)

Travels Of An Egyptian In The Fourteenth Century B.C.

From a Papyrus in the British Museum

Translated by M. F. Chabas and M. C. W. Goodwin

The “Travels of an Egyptian” has first been translated into English by M. C. W. Goodwin (“Cambridge Essays,” 1858, p. 267-269), from a hieratic papyrus in the British Museum, published in fac-simile by the trustees (Fo. 1842, pl. 35-61). In 1866, M. F. Chabas, availing himself of the collaboration of M. Goodwin, published a full translation of the same in French (“_Voyage d’un Egyptien en Syrie, en Phenicie_,” etc., 4to, 1866), including a copy of the hieratic text with a double transcription into hieroglyphic and Coptic types, and a perpetual commentary. Objections were made by M. H. Brugsch (“_Revue Critique_,” Paris, 1868, _Août et Septembre)._ But M. Chabas strongly vindicated his views in an additional work, “_Voyage d’un Egyptien—Réponse à la Critique_,” Châlons, 1868, 4to, since which the matter seems to be settled among Egyptologists. The debate was, however, unimportant in regard to geographical information, as it bore merely on the point to ascertain whether the narrative refers to an actual journey really effected by the Egyptian officer named a Mohar, or a model narrative of a supposed voyage drawn from a previous relation of a similar trip extant at the time.

TRAVELS OF AN EGYPTIAN

_Section 1_

18.3 Thy letter which is full of _lacunæ_ is loaded with pretentious expressions: such is the retribution of those who wish to understand it; it is a charge

18.4 which thou hast charged at thy will. “I am a scribe, a Mohar,” hast thou repeated: let us respect thy word and set off.

18.5 Thou hast put horses to the chariots; thy horses are as swift as jackals: their eyes flash; they are like a hurricane bursting; thou takest

18.6 the reins, seizest the bow: we contemplate the deeds of thy hand. I send thee back the Mohar’s portrait: and make thee know

18.7 his actions. Didst thou not then go to the country of the Kheta? Hast thou not seen the land of Aup? Knowest thou not Khatuma, Ikatai

18.8 likewise? how is it? The Tsor of Sesortris, the city of Khaleb on its vicinity?—

19.1 How goes it with its ford? Hast thou not made an expedition to Qodesh and Tubakkhi? Hast thou not gone to the Shasous?

19.2 with the auxiliary body? Hast thou not trampled the road of Pamakar the sky(459) was dark on the day when

19.3 there flourished the cypresses, the oaks and cedars, which reached up to heaven: there are many lions, wolves, and hyenas

19.4 which the Shasous track on all sides. Didst thou not ascend the mountain of Shaoua? Hast thou not travelled, thy arms

19.5 placed on the back of thy car separated from its harness by the horses drawing it?

19.6 Oh! come to ... barta. Thou hastenest to get there: thou crossest

19.7 its ford. Thou seest a Mohar’s trials. Thy car

19.8 is placed in thy hand: thy strength fails. Thou arrivest at the night: all thy limbs

19.9 are knocked up: thy bones are broken, thou fallest asleep from excess of somnolence: thou wakest up—

20.1 ’Tis the hour when sad night begins: thou art absolutely alone. Comes there not a thief to rob the

20.2 things left aside: he enters the stable: the horses are agitated: the thief goes back in the night

20.3 carrying away thy clothes. Thy servant awakes in the night; he perceives the thief’s actions: he takes away the rest,

20.4 he goes among the bad ones; and joins the tribes of the Shasous: and transforms himself to an Asiatic.

20.5 The enemy comes to plunder, he finds only the wreck: Thou wakest, dost thou not find them

20.6 in their flight? They take thy baggage. Thou becomest an active and quick-eared Mohar?

_Section 2_

20.7 I also describe to thee the holy city, whose name is Kapaon (Gabal). How is it? Of their goddess (we will speak) another time. Therein

20.8 hast thou not penetrated? Come then to Berytus, to Sidon, to Sarepta. The ford

21.1 of Nazana, where is it? Aoutou, how is it? They are neighbors of another city on the sea. Tyre the

21.2 port is its name: water is carried to it in barks, it is richer in fish than in sands.

_Section 3_

21.3 I will speak to thee also of two other small chapters. The entrance of Djaraou, and the order thou hast given to set this city in flames. A Mohar’s office is a very painful one.

21.4 Come, set off to return to Pakaïkna. Where is the road of Aksaph?

21.5 In the environs of the city; come then to the mountain of Ousor: its top,

21.6 how is it? Where is the mountain of Ikama? Who can master it? What way has the Mohar

21.7 gone to Hazor? How about its ford? let me go to Hamath,

21.8 to Takar, to Takar-Aar, the all-assembling place of the Mohars; come

22.1 then, on the road that leads there. Make me to see Jah. How has one got to Matamim?

22.2 Do not repel us by thy teachings; make us to know them.

_Section 4_

22.3 I will speak to thee of the towns other than the preceding ones. Wentest thou not to the land of Takhis, to Cofer-Marlon, to Tamena,

22.4 to Qodesh, to Dapour, to Adjai, and to Harnemata? Hast thou not seen Keriath-Anab, near to

22.5 Beith-Tuphar? Knowest them not Odulam and Tsidphoth? Knowest thou not the name of

22.6 Khaouretsa, which is in the land of Aup? ’Tis a bull on his frontier, the place where one sees the battle (mêlée)

22.7 of the brave ones. Come then to the image of Sina: let me know Rohob:

22.8 represent to me Beith-Sheal as well as Keriathaal. The fords of the

23.1 Jordan, how does one cross them? let me know the passage to enter Mageddo, whereof it remains to speak. Thou art a Mohar,

23.2 expert in courageous deeds. Is there found a Mohar like thee to march at the head of the soldiers, a Marina

23.3 superior to thee to shoot an arrow! Take care of the gulf in the ravine 2,000 cubits deep, full of rocks and rolling stones.

23.4 Thou makest a _détour_: seizest thy bow; preparest the iron in thy left hand; showest thyself to the good chiefs.

23.5 Their eye looks down at thy hand: “Slave, give camel for the Mohar to eat.” Thou makest thy name of Mohar known,

23.6 master of the captains of Egypt; thy name becomes like that of Kadjarti, the Chief of Assur, after his encounter with

23.7 the hyenas in the wood, on the defile infected by the wood-hidden Shasous.

23.8 Some of these were four cubits from the nose to the heel: fierce without mildness, not listening to caresses.

23.9 Thou art alone, no guide with thee, nor troop behind thee. Didst thou not meet the Marmar? He makes thee

24.1 pass: thou must decide on departing, and knowest not the road. Anxiety seizes thee, thy hair bristles up:

24.2 thy soul places itself in thy hand: thy way is full of rocks and rolling stones, no practicable passage; the road is obstructed by

24.3 hollies, nopals,(460) aloes and bushes called “dog-wolf’s shoes.” On one side is the precipice, on the other rises the vertical wall of the mountain.

24.4 Thou must advance going down. Thy car strikes the wall and thy horses are startled by the rebound:

24.5 they stop at the bottom of the harness; thy reins are precipitated and left behind; all fall down, thou passest on.

24.6 The horses break the pole and move it out of the path; you cannot think of refastening them, cannot repair

24.7 them. The seats are precipitated from their places; the horses refuse to be loaded with them. Thy heart fails thee. Thou beginnest to

24.8 reel; the sky is clear: thirst torments thee: the enemy is behind thee, thou beginnest to quake;

25.1 a thorny bush hinders thee; thou placest it aside; the horses wound themselves.

25.2 At this moment thou art stretched flat and beholdest the sad satisfaction (of thy state?). Entering Joppa

25.3 thou seest a verdant enclosure in a ripe state. Thou makest an opening for eating the fruit. Thou findest a pretty

25.4 young girl who takes care of the gardens: she yields herself to thee as a companion, and yields to thee her secret charms.

25.5 Thou art perceived: thou art subjected to an interrogatory; thou art recognized as a Mohar. Thy tie of

25.6 sweet servitude, is settled by a compromise. Each night thou liest down; a rug of hair

25.7 is on thee: thou imprudently fallest asleep, a robber takes away thy bow, thy dagger,

25.8 and thy quiver: thy reins are cut in the night, and thy horses run away. Thy valet takes a sliding path: the road mounts before him, he breaks

26.1 thy car in pieces ... thy armor-pieces fall on the ground.

26.2 They sink in the sand. Thou must have recourse to prayers, and thou gettest puzzled in thy address. Give me victuals and water, and I

26.3 shall reach my safety. They pretend to be deaf, they do not listen: they do not consent. Thou orderest:

26.4 “Pass to the forge! Pass through the workshops!” Workmen in wood and metals and workmen in leather come before thee: they do

26.5 all thou wishest. They repair thy car, leaving aside all unserviceable pieces: they nail on again

26.6 a new pole: they replace the fittings: they replace the leathers of the harness, and at the back

26.7 they consolidate thy yoke: they replace the metallic ornaments: they incrust the marquetry:

26.8 they put on the handle of thy whip and arrange the thongs. Thou leavest very hastily

26.9 to fight at the perilous post; to perform valiant deeds.

_Section 5_

27.1 Mapou, O chosen scribe! Mohar, who knows his hand, conductor of the Arunas, chief of Tsebaou, explorer of the most distant limits of the land of Pa ... thou dost not

27.2 answer me anyhow: thou givest me no account; come let me tell all that happened to thee at the end of thy road. I begin

27.3 for thee at the dwelling of Sestsou (Rameses): hast thou not forced thy way therein? Hast thou not eaten fishes of...?

27.4 Hast thou not bathed therein? Oh, come, let us describe Atsion to thee: where is its fortress?

27.5 Come to the house of Ouati; to Sestsou-em-paif-nakhtou-ousormara;(461) to Sats ... aal,

27.6 also to Aksakaba? I have pictured to you Aïnini. Knowest thou not its customs? Nekhai,

27.7 and Rehoboth, hast thou not seen them since thy birth, O eminent Mohar? Raphia,

27.8 how about its entrenchment? It covers the space of an _aour_ going toward Gaza.

27.9 Answer quickly, and speak to me of what I have said of a Mohar concerning thee. I have thunderstruck

28.1 the strangers at thy name of Marina: I have told them of thy fierce humor, according to which word thou saidst: “I am fit for all works; I have been taught by my father, who had verified his judgment millions of times. I

28.2 can hold the reins, and also am skilful in action. Courage never forsakes my limbs; I am of the race Mentou.”

All that issues from thy tongue is very thwarting: thy phrases

28.3 are very puzzling: thou comest to me enveloped in difficulties charged with recrimination. Thou cuttest off the discourse of those who come in thy presence; thou dost not disgust thyself with fumbling, and

28.4 with a stern face sayest: “Hasten ye: and desist not! How to do not to be able to succeed in it, and how to do to succeed in it?”(462) No! I stop not, for I arrive; let thy preoccupation get calmed:

28.5 tranquillize thy heart: prepare not privations for him who offerest himself to eat. I have mutilated the end of thy book, and I send it to thee back, as thou didst request; thy orders accumulate on my tongue, they rest on my lips:

28.6 but they are difficult to understand; an unskilful man could not distinguish them; they are like the words of a man of Athou with a man of Abou. Yet thou art a scribe of Pharaoh; whose goodness reveals the essence of the universe.

28.7 Be gracious when seeing this work, and say not, “Thou hast made my name repugnant to the rabble, to all men.” See I have made for thee the portrait of the Mohar: I have travelled for thee through foreign provinces. I have collected

28.8 for thee nations and cities after their customs. Be gracious to us: behold them calmly: find words to speak of them when thou wilt be with the prince Ouah.

Dirge Of Menephtah

Translated by S. Birch, LL.D.

The following short poetical eulogium of a king, apparently of Menephtah or Seti II of the nineteenth dynasty, is found in Papyrus Anastasi 4 of the British Museum. It is published in “Select Papyri,” pl. lxxxiv, l. 2-9; lxxxv, l. 1. Although not divided by red dots it is clearly poetic in style, and is accordingly given in paragraphs. From the final line it appears to be addressed to the monarch after his death. Although the titles do not exactly correspond with those of Rameses II, or Menephtah, it appears to relate to him, as the papyrus is of his reign and that of Seti II of the same dynasty. It may indeed refer to this later monarch; but as no cartouche is given and the titles after the palatial or so-called Horus ones are doubtful, it is uncertain whom the monarch is to whom it refers. It has been translated by M. Chabas (“_L’Egypt aux temps de l’exode_,” Chalons, 1873, p. 118).

DIRGE OF MENEPHTAH

1 Amen gave thy heart pleasure,
2 he gave thee a good old age,
3 a lifetime of pleasure followed thee
4 blessed was thy lip, sound thy arm
5 strong thy eye to see afar
6 thou hast been clothed in linen.(463)
7 Thou hast guided thy horse and chariot
8 of gold with thy hand
9 the whip in thy hand, yoked were the steeds
10 the Xaru,(464) and Nahsi,(465) marched before thee
11 a proof of what thou hadst done
12 thou hast proceeded to thy boat of _as_(466) wood
13 a boat made of it before and behind
14 thou hast approached the beautiful tower which
15 thou thyself made
16 thy mouth was full of wine, beer, bread and flesh
17 were slaughtered cattle and wine opened:
18 the sweet song was made before thee
19 thy head anointer anointed thee with _kami_(467)
20 the chief of thy garden pools brought crown
21 the superintendent of thy fields brought birds
22 thy fisherman brought fish
23 thy galley came from Xaru(468) laden with good things
24 thy stable was full of horses(469)
25 thy female slaves were strong(470)
26 thy enemies were placed fallen
27 thy word no one opposed
28 Thou hast gone before the gods the victor the justified!(471)

Hymn To The Nile

Translated by Rev. F. C. Cook

This hymn is important as bearing witness to the state of religious thought in Egypt in the time of Merneptah, the son of Rameses II, nineteenth dynasty, according to the generality of Egyptologers, contemporary with Moses. It is extant in two papyri, “Sallier,” ii, p. 11, “Select Papyri,” pls. xx-xxiii, and “Anastasi,” vii. “Select Papyri,” pls. cxxxiv-cxxxix, published by the trustees of the British Museum.

The name of the author Enna is well known. He wrote the “Romance of the Two Brothers” and other works preserved in the “Select Papyri,” and partially translated by Mr. Goodwin, in “Cambridge Essays,” 1858, p. 257, and M. G. Maspero, in “_Genre épistolaire chez les anciens Egyptiens_,” Paris, 1872.

A translation of this hymn was published by Maspero (“_Hymne au Nil_”), in 1868, with an introduction and critical notes of great value.

The attention of the reader is specially called to the metrical structure of this poem. The stanzas, containing upon an average ten couplets, are distinctly marked in the original, the first word in each being written in red letters; hence the origin of rubricated MSS. Each clause also has a red point at the close. The resemblance with the earliest Hebrew poems has been pointed out by the translator in the “Introduction to the Book of Psalms,” and in the “Notes on Exodus,” in the “Speaker’s Commentary on the Bible.”

HYMN TO THE NILE

I. _Strophe_
_Adoration of the Nile_

1 Hail to thee O Nile!
2 Thou showest thyself in this land,
3 Coming in peace, giving life to Egypt:
4 O Ammon, (thou) leadest night unto day,(472)
5 A leading that rejoices the heart!
6 Overflowing the gardens created by Rā.(473)
7 Giving life to all animals;
8 Watering the land without ceasing:
9 The way of heaven descending:(474)
10 Lover of _food_, bestower of corn,
11 Giving light to every home, O Ptah!

II.

1 Lord of fishes, when the inundation returns
2 No fowls fall on the cultures.(475)
3 Maker of spelt; creator of wheat:
4 who maintaineth the temples!
5 Idle hands he loathes(476)
6 For myriads, for all the wretched.
7 If the gods in heaven are grieved,(477)
8 Then sorrow cometh on men.

III.