LITMIR.BIZ

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as the murderer of a human being.”

      Till now Rhodopis had been smiling, but when she perceived that Phanes’ banishment had to do with his contempt for the sacred animals, her face became more serious. She knew how many victims, how many human lives, had already been sacrificed to this Egyptian superstition, and how, only a short time before, the king Amasis himself had endeavored in vain to rescue an unfortunate Samian, who had killed a cat, from the vengeance of the enraged populace.

      [The cat was probably the most sacred of all the animals worshipped

       by the Egyptians. Herod tells that when a house was on fire the

       Egyptians never thought of extinguishing the fire until their cats

       were all saved, and that when a cat died, they shaved their heads in

       sign of mourning. Whoever killed one of these animals, whether

       intentionally or by accident, suffered the penalty, of death,

       without any chance of mercy. Diod. (I. 81.) himself witnessed the

       murder of a Roman citizen who had killed a cat, by the Egyptian

       people; and this in spite of the authorities, who in fear of the

       powerful Romans, endeavored to prevent the deed. The bodies of the

       cats were carefully embalmed and buried, and their mummies are to be

       found in every museum. The embalmed cat, carefully wrapped in linen

       bandages, is oftener to be met with than any other of the many

       animals thus preserved by the Egyptians. In spite of the great care

       bestowed on cats, there can have been no lack of mice in Egypt. In

       one nomos or province the shrew-mouse was sacred, and a satirical,

       obscene papyrus in Turin shows us a war between the cats and mice;

       the Papyrus Ebers contains poisons for mice. We ourselves possess a

       shrew-mouse exquisitely wrought in bronze.]

      “Everything was going well,” continued the officer, “when we left Memphis two years ago.

      “I confided my pair of cats to the care of one of the Egyptian servants at the palace, feeling sure that these enemies of the rats would keep my dwelling clear for the future; indeed I began to feel a certain veneration for my deliverers from the plague of mice.

      “Last year Amasis fell ill before the court could adjourn to Memphis, and we remained at Sais.

      “At last, about six week ago, we set out for the city of the Pyramids. I betook me to my old quarters; not the shadow of a mouse’s tail was to be seen there, but instead, they swarmed with another race of animals not one whit dearer to me than their predecessors. The pair of cats had, during my two years’ absence, increased twelve-fold. I tried all in my power to dislodge this burdensome brood of all ages and colors, but in vain; every night my sleep was disturbed by horrible choruses of four-footed animals, and feline war-cries and songs.

      “Every year, at the period of the Bubastis festival, all superfluous cats may be brought to the temple of the cat-headed goddess Pacht, where they are fed and cared for, or, as I believe, when they multiply too fast, quietly put out of the way. These priests are knaves!

      “Unfortunately the journey to the said temple” did not occur during the time of our stay in Memphis; however, as I really could not tolerate this army of tormentors any longer, I determined at least to get rid of two families of healthy kittens with which their mothers had just presented me. My old slave Mus, from his very name a natural enemy of cats, was told to kill the little creatures, put them into a sack, and throw them into the Nile.

      “This murder was necessary, as the mewing of the kittens would otherwise have betrayed the contents of the sack to the palace-warders. In the twilight poor Muss betook himself to the Nile through the grove of Hathor, with his perilous burden. But alas! the Egyptian attendant who was in the habit of feeding my cats, had noticed that two families of kittens were missing, and had seen through our whole plan.

      “My slave took his way composedly through the great avenue of Sphinxes, and by the temple of Ptah, holding the little bag concealed under his mantle. Already in the sacred grove he noticed that he was being followed, but on seeing that the men behind him stopped before the temple of Ptah and entered into conversation with the priests, he felt perfectly reassured and went on.

      “He had already reached the bank of the Nile, when he heard voices calling him and a number of people running towards him in haste; at the same moment a stone whistled close by his head.

      “Mus at once perceived the danger which was threatening him. Summoning all his strength he rushed down to the Nile, flung the bag in, and then with a beating heart, but as he imagined without the slightest evidence of guilt, remained standing on the shore. A few moments later he was surrounded by at least a hundred priests.

      “Even the high-priest of Ptah, my old enemy Ptahotep, had not disdained to follow the pursuers in person.

      “Many of the latter, and amongst them the perfidious palace-servant, rushed at once into the Nile, and there, to our confusion, found the bag with its twelve little corpses, hanging entirely uninjured among the Papyrus-reeds and bean-tendrils. The cotton coffin was opened before the eyes of the high-priest, a troop of lower priests, and at least a thousand of the inhabitants of Memphis, who had hurried to the spot, and when the miserable contents were disclosed, there arose such fearful howls of anguish, and such horrible cries of mingled lamentation and revenge, that I heard them even in the palace.

      “The furious multitude, in their wild rage, fell on my poor servant, threw him down, trampled on him and would have killed him, had not the all-powerful high-priest-designing to involve me, as author of the crime, in the same ruin—commanded them to cease and take the wretched malefactor to prison.

      “Half an hour later I was in prison too.

      “My old Mus took all the guilt of the crime on himself, until at last, by means of the bastinado, the high-priest forced him to confess that I had ordered the killing of the kittens, and that he, as a faithful servant, had not dared to disobey.

      “The supreme court of justice, whose decisions the king himself has no power to reverse, is composed of priests from Memphis, Heliopolis and Thebes: you can therefore easily believe that they had no scruple in pronouncing sentence of death on poor Mus and my own unworthy Greek self. The slave was pronounced guilty of two capital offences: first, of the murder of the sacred animals, and secondly, of a twelve-fold pollution of the Nile through dead bodies. I was condemned as originator of this, (as they termed it) four-and-twenty-fold crime.

      [According to the Egyptian law, the man who was cognizant of a crime

       was held equally culpable with the perpetrator.]

      “Mus was executed on the same day. May the earth rest lightly on him! I shall never think of him again as my slave, but as a friend and benefactor! My sentence of death was read aloud in the presence of his dead body, and I was already preparing for a long journey into the nether world, when the king sent and commanded a reprieve.

      [This court of justice, which may be compared with the Areopagus at

       Athens, and the Gerusia at Sparta, (Diod. I, 75.), was composed of

       30 judges taken from the priestly caste, (10 from Heliopolis, 10

       from Memphis, 10 from Thebes). The most eminent from among their

       number was chosen by them as president. All complaints and defences

       had to be presented in writing, that the judges might in no way be

       influenced by word or gesture. This tribunal was independent, even

       of the king’s authority. Much information concerning the

       administration of justice has been obtained from the Papyrus Abbott,

       known by the name of the ‘Papyrus judiciaire’. Particulars and an

      

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