LITMIR.BIZ

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      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 forehead, 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 One4 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 arms

       Wreaths of lotus we place;

       On thy sister, dear to thy heart,

       Aye sitting before thy face.

       Sound the song; let music be played

       And 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! Thou

       Didst 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 stream

       That floweth in stillness by.

       Thy soul is among them; thou

       Dost 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 day

       Of 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 delight

       Of 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

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