“He will be unwilling to go to the paraschites, who is poor, and he would sooner seize the whole brood of scorpions yonder than take a piece of bread from the hand of the unclean. Tell him to come and fetch me, and drink some wine. There stands three days’ allowance; in this hot weather it dims my sight.
“Does the paraschites live to the north or south of the Necropolis?”
“I think to the north. Paaker, the king’s pioneer, will show you the way.”
“He!” exclaimed the student, laughing. “What day in the calendar is this, then?
[Calendars have been preserved, the completest is the papyrus Sallier IV., which has been admirably treated by F. Chabas. Many days are noted as lucky, unlucky, etc. In the temples many Calendars of feasts have been found, the most perfect at Medinet Abu, deciphered by Dumich.]
The child of a paraschites is to be tended like a princess, and a leech have a noble to guide him, like the Pharaoh himself! I ought to have kept on my three robes!”
“The night is warm,” said Pentaur.
“But Paaker has strange ways with him. Only the day before yesterday I was called to a poor boy whose collar bone he had simply smashed with his stick. If I had been the princess’s horse I would rather have trodden him down than a poor little girl.”
“So would I,” said Pentaur laughing, and left the room to request The second prophet Gagabu, who was also the head of the medical staff of the House of Seti, to send the blind pastophorus
[The Pastophori were an order of priests to which the physicians belonged.]
Teta, with his friend as singer of the litany.
CHAPTER IV
Pentaur knew where to seek Gagabu, for he himself had been invited to the banquet which the prophet had prepared in honor of two sages who had lately come to the House of Seti from the university of Chennu.
[Chennu was situated on a bend of the Nile, not far from the Nubian frontier; it is now called Gebel Silsilch; it was in very ancient times the seat of a celebrated seminary.]
In an open court, surrounded by gaily-painted wooden pillars, and lighted by many lamps, sat the feasting priests in two long rows on comfortable armchairs. Before each stood a little table, and servants were occupied in supplying them with the dishes and drinks, which were laid out on a splendid table in the middle of the court. Joints of gazelle,
[Gazelles were tamed for domestic animals: we find them in the representations of the herds of the wealthy Egyptians and as slaughtered for food. The banquet is described from the pictures of feasts which have been found in the tombs.]
roast geese and ducks, meat pasties, artichokes, asparagus and other vegetables, and various cakes and sweetmeats were carried to the guests, and their beakers well-filled with the choice wines of which there was never any lack in the lofts of the House of Seti.
[Cellars maintain the mean temperature of the climate, and in Egypt are hot Wine was best preserved in shady and airy lofts.]
In the spaces between the guests stood servants with metal bowls, in which they might wash their hands, and towels of fine linen.
When their hunger was appeased, the wine flowed more freely, and each guest was decked with sweetly-smelling flowers, whose odor was supposed to add to the vivacity of the conversation.
Many of the sharers in this feast wore long, snowwhite garments, and were of the class of the Initiated into the mysteries of the faith, as well as chiefs of the different orders of priests of the House of Seti.
The second prophet, Gagabu, who was to-day charged with the conduct of the feast by Ameni—who on such occasions only showed himself for a few minutes—was a short, stout man with a bald and almost spherical head. His features were those of a man of advancing years, but well-formed, and his smoothly-shaven, plump cheeks were well-rounded. His grey eyes looked out cheerfully and observantly, but had a vivid sparkle when he was excited and began to twitch his thick, sensual mouth.
Close by him stood the vacant, highly-ornamented chair of the high-priest, and next to him sat the priests arrived from Chennu, two tall, dark-colored old men. The remainder of the company was arranged in the order of precedency, which they held in the priests’ colleges, and which bore no relation to their respective ages.
But strictly as the guests were divided with reference to their rank, they mixed without distinction in the conversation.
“We know how to value our call to Thebes,” said the elder of the strangers from Chennu, Tuauf, whose essays were frequently used in the schools,—[Some of them are still in existence]—“for while, on one hand, it brings us into the neighborhood of the Pharaoh, where life, happiness, and safety flourish, on the other it procures us the honor of counting ourselves among your number; for, though the university of Chennu in former times was so happy as to bring up many great men, whom she could call her own, she can no longer compare with the House of Seti. Even Heliopolis and Memphis are behind you; and if I, my humble self, nevertheless venture boldly among you, it is because I ascribe your success as much to the active influence of the Divinity in your temple, which may promote my acquirements and achievements, as to your great gifts and your industry, in which I will not be behind you. I have already seen your high-priest Ameni—what a man! And who does not know thy name, Gagabu, or thine, Meriapu?”
“And which of you,” asked the other new-comer, “may we greet as the author of the most beautiful hymn to Amon, which was ever sung in the land of the Sycamore? Which of you is Pentaur?”
“The empty chair yonder,” answered Gagabu, pointing to a seat at the lower end of the table, “is his. He is the youngest of us all, but a great future awaits him.”
“And his songs,” added the elder of the strangers. “Without doubt,” replied the chief of the haruspices,—[One of the orders of priests in the Egyptian hierarchy]—an old man with a large grey curly head, that seemed too heavy for his thin neck, which stretched forward—perhaps from the habit of constantly watching for signs—while his prominent eyes glowed with a fanatical gleam. “Without doubt the Gods have granted great gifts to our young friend, but it remains to be proved how he will use them. I perceive a certain freedom of thought in the youth, which pains me deeply. Although in his poems his flexible style certainly follows the prescribed forms, his ideas transcend all tradition; and even in the hymns intended for the ears of the people I find turns of thought, which might well be called treason to the mysteries which only a few months ago he swore to keep secret. For instance he says—and we sing—and the laity hear—
“One only art Thou, Thou Creator of beings;
And Thou only makest all that is created.
And again—
He is one only, Alone, without equal;
Dwelling alone in the holiest of holies.”
[Hymn to Amon preserved in a papyrus roll at Bulaq, and deciphered by Grehaut and L. Stern.]
Such passages as these ought not to be sung in public, at least in times like ours, when new ideas come in upon us from abroad, like the swarms of locusts from the East.”
“Spoken to my very soul!” cried the treasurer of the temple, “Ameni initiated this boy too early into the mysteries.”
“In my opinion, and I am his teacher,” said Gagabu, “our brotherhood may be proud of a member who adds so brilliantly to the fame of our temple. The people hear the hymns without looking closely at the meaning of the words. I never saw the congregation more devout, than when the beautiful and deeply-felt song of praise was sung at the feast of the stairs.”
[A particularly solemn festival in honor of Amon-Chem, held in the temple of Medinet-Abu.]
“Pentaur