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a final sentence at the hands of Osiris, Judge of the Dead, and being condemned to annihilation, was destroyed upon the steps of heaven by Shu, the Lord of Light. The good soul, having first been completely cleansed of its impurities by passing through the basin of purgatorial fire guarded by the four ape-faced genii, was made the companion of Osiris for a period of three thousand years; after which it returned from Amenti, re-entered its former body, and lived once more a human life upon the earth. The process was repeated till a mystic number of years had gone by, when, finally, the blessed attained the crowning joy of union with God, being absorbed into the Divine Essence, from which they had emanated, and thus attaining the true end and full perfection of their being.

      Such a belief as this, if earnest and thorough, should be productive of a high standard of moral action; and undoubtedly the Egyptians had a code of morality that will compare favourably with that of most ancient nations. It has been said to have contained "three cardinal requirements—love of God, love of virtue, and love of man." The hymns sufficiently indicate the first; the second may be allowed, if by "virtue" we understand justice and truth; the third is testified by the constant claim of men, in their epitaphs, to have been benefactors of their species. "I was not an idler," says one; "I was no listener to the counsels of sloth; my name was not heard in the place of reproof ... all men respected me; I gave water to the thirsty; I set the wanderer on his path; I took away the oppressor, and put a stop to violence." "I myself was just and true," writes another: "without malice, having put God in my heart, and being quick to discern His will. I have done good upon earth; I have harboured no prejudice; I have not been wicked; I have not approved of any offence or iniquity; I have taken pleasure in speaking the truth.... Pure is my soul; while living I bore no malice. There are no errors attributable to me; no sins of mine are before the judges.... The men of the future, while they live, will be charmed by my remarkable merits." And another: "I have not oppressed any widow; no prisoner languished in my days; no one died of hunger. When there were years of famine, I had my fields ploughed. I gave food to the inhabitants, so that there was no hungry person. I gave the widow an equal portion with the married; I did not prefer the rich to the poor."

      The moral standard thus set up, though satisfactory, so far as it went, was in many respects deficient. It did not comprise humility; it scarcely seems to have comprised purity. The religious sculptures of the Egyptians were grossly indecent; their religious festivals were kept in an indecent way; phallic orgies were a part of them, and phallic orgies of a gross kind. The Egyptians tolerated incest, and could defend it by the example of the gods. Osiris had married his sister; Khem was "the Bull of his mother". The Egyptian novelettes are full of indecency and immorality, and Egyptian travellers describe their amours very much in the spirit of Ferdinand, Count Fathom; moreover, the complacency with which each Egyptian declares himself on his tomb to have possessed every virtue, and to have been free from all vices, is most remarkable. "I was a good man before the king; I saved the population in the dire calamity which befell all the land; I shielded the weak against the strong; I did all good things when the time came to do them; I was pious towards my father, and did the will of my mother; I was kind-hearted towards my brethren ... I made a good sarcophagus for him who had no coffin. When the dire calamity befell the land, I made the children to live, I established the houses, I did for them all such good things as a father does for his sons."

      And, notwithstanding all this braggadocio, performance seems to have lagged sadly behind profession. Kings boast of slaying their unresisting prisoners with their own hand, and represent themselves in the act of doing so. They come back from battle with the gory heads of their slain enemies hanging from their chariots. Licentiousness prevailed in the palace, and members of the royal harem intrigued with those who sought the life of the king. A belief in magic was general, and men endeavoured to destroy or injure those whom they hated by wasting their waxen effigies at a slow fire to the accompaniment of incantations. Thieves were numerous, and did not scruple even to violate the sanctity of the tomb in order to obtain a satisfactory booty. A famous "thieves' society," formed for the purpose of opening and plundering the royal tombs, contained among its members persons of the sacerdotal order.

      Social ranks in Egypt were divided somewhat sharply. There was a large class of nobles, who were mostly great landed proprietors living on their estates, and having under them a vast body of dependents, servants, labourers, artizans &c. There was also a numerous official class, partly employed at the court, partly holding government posts throughout the country, which regarded itself as highly dignified, and looked down de haut en has on "the people." Commands in the army seem to have been among the prizes which from time to time fell to the lot of such persons. Further, there was a literary class, which was eminently respectable, and which viewed with contempt those who were engaged in trade or handicrafts.

      Below these three classes, and removed from them by a long interval, was the mass of the population—"the multitude" as the Egyptians called them. These persons were engaged in manual labour of different kinds. The greater number were employed on the farms of the nobles, in the cultivation of the soil or in the rearing of cattle. A portion were boatmen, fishermen, or fowlers. Others pursued the various known handicrafts. They were weavers, workers in metal, stone-cutters, masons, potters, carpenters, upholsterers, tailors, shoe-makers, glass-blowers, boat-builders, wig-makers, and embalmers. There were also among them painters and sculptors. But all these employments "stank" in the nostrils of the upper classes, and were regarded as unworthy of any one who wished to be thought respectable.

      Still, the line of demarcation, decided as it was, might be crossed. It is an entire mistake to suppose that caste existed in Egypt. Men frequently bred up their sons to their own trade or profession, as they do in all countries, but they were not obliged to do so—there was absolutely no compulsion in the matter. The "public-schools" of Egypt were open to all comers, and the son of the artizan sat on the same bench with the son of the noble, enjoyed the same education, and had an equal opportunity of distinguishing himself. If he showed sufficient promise, he was recommended to adopt the literary life; and the literary life was the sure passport to State employment. State employment once entered upon, merit secured advancement; and thus there was, in fact, no obstacle to prevent the son of a labouring man from rising to the very highest positions in the administration of the empire. Successful ministers were usually rewarded by large grants of land from the royal domain; and it follows that a clever youth of the labouring class might by good conduct and ability make his way even into the ranks of the landed aristocracy.

      On the other hand, practically, the condition of the labouring class was, generally speaking, a hard and sad one. The kings were entitled to employ as many of their subjects as they pleased in forced labours, and monarchs often sacrificed to their inordinate vanity the lives and happiness of thousands. Private employers of labour were frequently cruel and exacting; their overseers used the stick, and it was not easy for those who suffered to obtain any redress. Moreover, taxation was heavy, and inability to satisfy the collector subjected the defaulter to the bastinado. Those who have studied the antiquities of Egypt with most care, tell us that there was not much to choose between the condition of the ancient labourers and that of the unhappy fellahin6 of the present day.

      III.

       The Dawn of History.

       Table of Contents

      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

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