Uarda : a Romance of Ancient Egypt — Complete by Georg Ebers (find a book to read txt) 📕

yet further particulars would be given; a priest of the temple of Seti was charged to write them, and to draw up a catalogue of the rich offerings of the survivors. The last could be done later, when, after the division of the property, the amount of the fortune he had left could be ascertained. The mere mummifying of the body with the finest oils and essences, cloths, amulets, and cases, would cost a talent of silver, without the stone sarcophagus.

The widow wore a long mourning robe, her forehead was lightly daubed with Nile-mud, and in the midst of her chaffering with the functionaries of the embalming-house, whose prices she complained of as enormous and rapacious, from time to time she broke out into a loud wail of grief—as the occasion demanded.

More modest citizens finished their commissions sooner, though it was not unusual for the income of a whole year to be sacrificed for the embalming of the head of a household—the father or the mother of a family. The mummifying of the poor was cheap, and that of the poorest had to be provided by the kolchytes as a tribute to the king, to whom also they were obliged to pay a tax in linen from their looms.

This place of business was carefully separated from the rest of the establishment, which none but those who were engaged in the processes carried on there were on any account permitted to enter. The kolchytes formed a closely-limited guild at the head of which stood a certain number of priests, and from among them the masters of the many thousand members were chosen. This guild was highly respected, even the taricheutes, who were entrusted with the actual work of embalming, could venture to mix with the other citizens, although in Thebes itself people always avoided them with a certain horror; only the paraschites, whose duty it was to open the body, bore the whole curse of uncleanness. Certainly the place where these people fulfilled their office was dismal enough.

The stone chamber in which the bodies were opened, and the halls in which they were prepared with salt, had adjoining them a variety of laboratories and depositaries for drugs and preparations of every description.

In a court-yard, protected from the rays of the sun only by an awning, was a large walled bason, containing a solution of natron, in which the bodies were salted, and they were then dried in a stone vault, artificially supplied with hot air.

The little wooden houses of the weavers, as well as the work-shops of the case-joiners and decorators, stood in numbers round the pattern-room; but the farthest off, and much the largest of the buildings of the establishment, was a very long low structure, solidly built of stone and well roofed in, where the prepared bodies were enveloped in their cerements, tricked out in amulets, and made ready for their journey to the next world. What took place in this building—into which the laity were admitted, but never for more than a few minutes—was to the last degree mysterious, for here the gods themselves appeared to be engaged with the mortal bodies.

Out of the windows which opened on the street, recitations, hymns, and lamentations sounded night and day. The priests who fulfilled their office here wore masks like the divinities of the under-world. Many were the representatives of Anubis, with the jackal-head, assisted by boys with masks of the so-called child-Horus. At the head of each mummy stood or squatted a wailing-woman with the emblems of Nephthys, and one at its feet with those of Isis.

Every separate limb of the deceased was dedicated to a particular divinity by the aid of holy oils, charms, and sentences; a specially prepared cloth was wrapped round each muscle, every drug and every bandage owed its origin to some divinity, and the confusion of sounds, of disguised figures, and of various perfumes, had a stupefying effect on those who visited this chamber. It need not be said that the whole embalming establishment and its neighborhood was enveloped in a cloud of powerful resinous fumes, of sweet attar, of lasting musk, and pungent spices.

When the wind blew from the west it was wafted across the Nile to Thebes, and this was regarded as an evil omen, for from the south-west comes the wind that enfeebles the energy of men—the fatal simoon.

In the court of the pattern-house stood several groups of citizens from Thebes, gathered round different individuals, to whom they were expressing their sympathy. A new-comer, the superintendent of the victims of the temple of Anion, who seemed to be known to many and was greeted with respect, announced, even before he went to condole with Rui’s widow, in a tone full of horror at what had happened, that an omen, significant of the greatest misfortune, had occurred in Thebes, in a spot no less sacred than the very temple of Anion himself.

Many inquisitive listeners stood round him while he related that the Regent Ani, in his joy at the victory of his troops in Ethiopia, had distributed wine with a lavish hand to the garrison of Thebes, and also to the watchmen of the temple of Anion, and that, while the people were carousing, wolves

[Wolves have now disappeared from Egypt; they were sacred animals, and were worshipped and buried at Lykopolis, the present Siut, where mummies of wolves have been found. Herodotus says that if a wolf was found dead he was buried, and Aelian states that the herb Lykoktonon, which was poisonous to wolves, might on no account be brought into the city, where they were held sacred. The wolf numbered among the sacral animals is the canis lupaster, which exists in Egypt at the present day. Besides this species there are three varieties of wild dogs, the jackal, fox, and fenek, canis cerda.]

had broken into the stable of the sacred rams. Some were killed, but the noblest ram, which Rameses himself had sent as a gift from Mendes when he set out for the war—the magnificent beast which Amon had chosen as the tenement of his spirit, was found, torn in pieces, by the soldiers, who immediately terrified the whole city with the news. At the same hour news had come from Memphis that the sacred bull Apis was dead.

All the people who had collected round the priest, broke out into a far-sounding cry of woe, in which he himself and Rui’s widow vehemently joined.

The buyers and functionaries rushed out of the pattern-room, and from the mummy-house the taricheutes, paraschites and assistants; the weavers left their looms, and all, as soon as they had learned what had happened, took part in the lamentations, howling and wailing, tearing their hair and covering their faces with dust.

The noise was loud and distracting, and when its violence diminished, and the work-people went back to their business, the east wind brought the echo of the cries of the dwellers in the Necropolis, perhaps too, those of the citizens of Thebes itself.

“Bad news,” said the inspector of the victims, “cannot fail to reach us soon from the king and the army; he will regret the death of the ram which we called by his name more than that of Apis. It is a bad—a very bad omen.”

“My lost husband Rui, who rests in Osiris, foresaw it all,” said the widow. “If only I dared to speak I could tell a good deal that many might find unpleasant.”

The inspector of sacrifices smiled, for he knew that the late superior of the temple of Hatasu had been an adherent of the old royal family, and he replied:

“The Sun of Rameses may be for a time covered with