LITMIR.BIZ

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long shadows glided over the still illuminated plain—the jackals, who at this hour frequented the shore to slake their thirst, and often fearlessly showed themselves in troops in the vicinity of the pens of geese and goats.

      It was forbidden to hunt these robbers, as they were accounted sacred to the god Anubis, the tutelary of sepulchres; and indeed they did little mischief, for they found abundant food in the tombs.

      [The jackal-headed god Anubis was the son of Osiris and Nephthys, and the jackal was sacred to him. In the earliest ages even he is prominent in the nether world. He conducts the mummifying process, preserves the corpse, guards the Necropolis, and, as Hermes Psychopompos (Hermanubis), opens the way for the souls. According to Plutarch “He is the watch of the gods as the dog is the watch of men.”]

      The remnants of the meat offerings from the altars were consumed by them; to the perfect satisfaction of the devotees, who, when they found that by the following day the meat had disappeared, believed that it had been accepted and taken away by the spirits of the underworld.

      They also did the duty of trusty watchers, for they were a dangerous foe for any intruder who, under the shadow of the night, might attempt to violate a grave.

      Thus—on that summer evening of the year 1352 B.C., when we invite the reader to accompany us to the Necropolis of Thebes—after the priests’ hymn had died away, all was still in the City of the Dead.

      The soldiers on guard were already returning from their first round when suddenly, on the north side of the Necropolis, a dog barked loudly; soon a second took up the cry, a third, a fourth. The captain of the watch called to his men to halt, and, as the cry of the dogs spread and grew louder every minute, commanded them to march towards the north.

      The little troop had reached the high dyke which divided the west bank of the Nile from a branch canal, and looked from thence over the plain as far as the river and to the north of the Necropolis. Once more the word to “halt” was given, and as the guard perceived the glare of torches in the direction where the dogs were barking loudest, they hurried forward and came up with the author of the disturbance near the Pylon of the temple erected by Seti I., the deceased father of the reigning King Rameses II.

      [The two pyramidal towers joined by a gateway which formed the entrance to an Egyptian temple were called the Pylon.]

      The moon was up, and her pale light flooded the stately structure, while the walls glowed with the ruddy smoky light of the torches which flared in the hands of black attendants.

      A man of sturdy build, in sumptuous dress, was knocking at the brass-covered temple door with the metal handle of a whip, so violently that the blows rang far and loud through the night. Near him stood a litter, and a chariot, to which were harnessed two fine horses. In the litter sat a young woman, and in the carriage, next to the driver, was the tall figure of a lady. Several men of the upper classes and many servants stood around the litter and the chariot. Few words were exchanged; the whole attention of the strangely lighted groups seemed concentrated on the temple-gate. The darkness concealed the features of individuals, but the mingled light of the moon and the torches was enough to reveal to the gate-keeper, who looked down on the party from a tower of the Pylon, that it was composed of persons of the highest rank; nay, perhaps of the royal family.

      He called aloud to the one who knocked, and asked him what was his will.

      He looked up, and in a voice so rough and imperious, that the lady in the litter shrank in horror as its tones suddenly violated the place of the dead, he cried out—“How long are we to wait here for you—you dirty hound? Come down and open the door and then ask questions. If the torch-light is not bright enough to show you who is waiting, I will score our name on your shoulders with my whip, and teach you how to receive princely visitors.”

      While the porter muttered an unintelligible answer and came down the steps within to open the door, the lady in the chariot turned to her impatient companion and said in a pleasant but yet decided voice, “You forget, Paaker, that you are back again in Egypt, and that here you have to deal not with the wild Schasu,—[A Semitic race of robbers in the cast of Egypt.]—but with friendly priests of whom we have to solicit a favor. We have always had to lament your roughness, which seems to me very ill-suited to the unusual circumstances under which we approach this sanctuary.”

      Although these words were spoken in a tone rather of regret than of blame, they wounded the sensibilities of the person addressed; his wide nostrils began to twitch ominously, he clenched his right hand over the handle of his whip, and, while he seemed to be bowing humbly, he struck such a heavy blow on the bare leg of a slave who was standing near to him, an old Ethiopian, that he shuddered as if from sudden cold, though-knowing his lord only too well—he let no cry of pain escape him. Meanwhile the gate-keeper had opened the door, and with him a tall young priest stepped out into the open air to ask the will of the intruders.

      Paaker would have seized the opportunity of speaking, but the lady in the chariot interposed and said:

      “I am Bent-Anat, the daughter of the King, and this lady in the litter is Nefert, the wife of the noble Mena, the charioteer of my father. We were going in company with these gentlemen to the north-west valley of the Necropolis to see the new works there. You know the narrow pass in the rocks which leads up the gorge. On the way home I myself held the reins and I had the misfortune to drive over a girl who sat by the road with a basket full of flowers, and to hurt her—to hurt her very badly I am afraid. The wife of Mena with her own hands bound up the child, and then she carried her to her father’s house—he is a paraschites—[One who opened the bodies of the dead to prepare them for being embalmed.]—Pinem is his name. I know not whether he is known to you.”

      “Thou hast been into his house, Princess?”

      “Indeed, I was obliged, holy father,” she replied, “I know of course that I have defiled myself by crossing the threshold of these people, but—”

      “But,” cried the wife of Mena, raising herself in her litter, “Bent-Anat can in a day be purified by thee or by her house-priest, while she can hardly—or perhaps never—restore the child whole and sound again to the unhappy father.”

      “Still, the den of a paraschites is above every thing unclean,” said the chamberlain Penbesa, master of the ceremonies to the princess, interrupting the wife of Mena, “and I did not conceal my opinion when Bent-Anat announced her intention of visiting the accursed hole in person. I suggested,” he continued, turning to the priest, “that she should let the girl be taken home, and send a royal present to the father.”

      “And the princess?” asked the priest.

      “She acted, as she always does, on her own judgment,” replied the master of the ceremonies.

      “And that always hits on the right course,” cried the wife of Mena.

      “Would to God it were so!” said the princess in a subdued voice. Then she continued, addressing the priest, “Thou knowest the will of the Gods and the hearts of men, holy father, and I myself know that I give alms willingly and help the poor even when there is none to plead for them but their poverty. But after what has occurred here, and to these unhappy people, it is I who come as a suppliant.”

      “Thou?” said the chamberlain.

      “I,” answered the princess with decision. The priest who up to this moment had remained a silent witness of the scene raised his right hand as in blessing and spoke.

      “Thou hast done well. The Hathors fashioned thy heart and the Lady of Truth guides it. Thou hast broken in on our night-prayers to request us to send a doctor to the injured girl?”

      [Hathor was Isis under a substantial form. She is the goddess of the pure, light heaven, and bears the Sun-disk between cow-horns on a cow’s head or on a human head with cow’s ears. She was named the Fair, and all the pure joys of life are in her gift. Later she was regarded as a Muse who beautifies life with enjoyment, love, song, and the dance. She appears as a good fairy by the cradle of children and decides their lot in life. She bears many names: and several, generally seven, Hathors were represented, who personified the attributes and influence of the goddess.]

      “Thou

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