DOI Page / Citation link:
https://doi.org/10.11588/diglit.5538#0325
NOTES. 305
300 a.d. ; they are therefore of later origin than the portraits, and belong to sub-
sequent interments. The manufacture of netting for trimming purposes, etc., may,
however, have been common long before.
Note 32, page 116.—For full particulars of these early tombs and their contents,
see £cs Maslabas de Vaneien Empire, by A. Mariette Bey.
Note 32, page 118.—See Mr. Lepage Kenouf's volume of Hibbert Lecture!, 1879.
Lecture IV., p. 147 et seq.
Note 33, page 119.—The tablet of Pepi-Xa is in the Museum of Ghizeh.
Note 34, page 120.—The tablet of Napu is in the possession of Jesse Haworth,
Esq.
Notk 85, page 140.—The presence of these statues of servants in tombs of the
ancient empire may very possibly point to a far distant prehistoric time, when the
servants were themselves sacrificed and buried in the tombs of their masters.
Note 30, page 143.—See Sir Charles Newton's description of the treatment of
the human figure by Greek sculptors, Esmt/t on A rchceology, chap, viii., p. 360 (1880).
Note 37, page 149.—The first Sallier Papyrus (British Museum), after having
been long regarded as an historical document, has been shown by Professor Mas-
pero to be a popular story, based probably upon fact, but indebted for some of its
incidents to the common stock of Oriental folk-lore. Of this king, Apepi, we only
know that he repaired and embellished the Great Temple of Tanis, that he built
a temple to Sutekh, a Semitic deity, and that it was in his time that the Theban
princes, headed by Sekenen-Ra-Ta-a, commenced that war of independence which
resulted in the expulsion of the Hyksos. The first Sallier Papyrus, which is un-
fortunately much mutilated, begins by describing how " the whole land did homage
to King Apepi, and how the King took unto himself Sutekh for lord, refusing to
serve any other God in the whole land." It then goes on to say how he called his
counsellors and magicians together, to assist him in framing a fantastic message to
Sekenen-Ra-Ta-a, in which he desired that prince to hunt down the hippopotamuses
of Upper Egypt, because they prevented his sleep by day and by night. Sekenen-
Ra-Ta-a received this message with dismay, and summoned his captains and gen-
erals to advise him as to its meaning, w hereupon they were all struck with silence
and terror. Here the manuscript breaks off abruptly, and we are left with the
enigma unsolved. It is evident, however, that Apepi imposed an impossible task
upon the Theban prince, in order to compel his acceptance of some unwelcome al-
ternative, such as the abjuration of his national faith, and his conversion to the
worship of Sutekh. What the historic kernel of this story may have been it is
impossible to say, but it seems probable that Apepi endeavored to abolish the wor-
ship of the Gods of Egypt, in order to impose upon his subjects the exclusive worship
of Sutekh. Such a proposal, if addressed to the tributary princes of Thebes, who
were the direct descendants of the great Twelfth Dynasty Pharaohs, would have
been sufficient to precipitate that great rising which was already inevitable. The
first Sallier Papyrus has been translated into English by E. L. Lushington, in Rec-
ord* of the Past, vol. viii.; into German by Brugsch, in his Geshichte jEgijptens
unto- dm Pharaoncn; and into French by Professor Maspero, in his Contca 1'opu-
laire* de tBgyptt Ancienne. There are also translations by Ebers, Chabas, and
others.
Note 38, page 149.—See M. Naville's Bubaslis, being the Eighth Annual Memoir
published by the Egypt Exploration Fund.
Note 39, page 157.—See "Lying in State in Cairo," in Harper's Monthly Maga-
zine for July, 1882.
Note 40, page 157.—The highest honor which an Oriental can bestow upon a
stranger or a friend is to abnegate in his favor the tomb prepared for his own mor-
tal remains. It was thus that Joseph of Arimathea gave up his own sepulchre, as
related in Matthew xxvii., 57-60; Mark xv., 43-46; and Luke xxiii., 50-53. An
interesting modern instance of how the modern Arab still prepares his tomb during
his own lifetime, and how, when influenced by friendship, he offers to dedicate it
not only to the remains of a stranger, but to a stranger who is a woman and an in-
fidel, is recorded in the experiences of Ladv Duff Gordon.
20
300 a.d. ; they are therefore of later origin than the portraits, and belong to sub-
sequent interments. The manufacture of netting for trimming purposes, etc., may,
however, have been common long before.
Note 32, page 116.—For full particulars of these early tombs and their contents,
see £cs Maslabas de Vaneien Empire, by A. Mariette Bey.
Note 32, page 118.—See Mr. Lepage Kenouf's volume of Hibbert Lecture!, 1879.
Lecture IV., p. 147 et seq.
Note 33, page 119.—The tablet of Pepi-Xa is in the Museum of Ghizeh.
Note 34, page 120.—The tablet of Napu is in the possession of Jesse Haworth,
Esq.
Notk 85, page 140.—The presence of these statues of servants in tombs of the
ancient empire may very possibly point to a far distant prehistoric time, when the
servants were themselves sacrificed and buried in the tombs of their masters.
Note 30, page 143.—See Sir Charles Newton's description of the treatment of
the human figure by Greek sculptors, Esmt/t on A rchceology, chap, viii., p. 360 (1880).
Note 37, page 149.—The first Sallier Papyrus (British Museum), after having
been long regarded as an historical document, has been shown by Professor Mas-
pero to be a popular story, based probably upon fact, but indebted for some of its
incidents to the common stock of Oriental folk-lore. Of this king, Apepi, we only
know that he repaired and embellished the Great Temple of Tanis, that he built
a temple to Sutekh, a Semitic deity, and that it was in his time that the Theban
princes, headed by Sekenen-Ra-Ta-a, commenced that war of independence which
resulted in the expulsion of the Hyksos. The first Sallier Papyrus, which is un-
fortunately much mutilated, begins by describing how " the whole land did homage
to King Apepi, and how the King took unto himself Sutekh for lord, refusing to
serve any other God in the whole land." It then goes on to say how he called his
counsellors and magicians together, to assist him in framing a fantastic message to
Sekenen-Ra-Ta-a, in which he desired that prince to hunt down the hippopotamuses
of Upper Egypt, because they prevented his sleep by day and by night. Sekenen-
Ra-Ta-a received this message with dismay, and summoned his captains and gen-
erals to advise him as to its meaning, w hereupon they were all struck with silence
and terror. Here the manuscript breaks off abruptly, and we are left with the
enigma unsolved. It is evident, however, that Apepi imposed an impossible task
upon the Theban prince, in order to compel his acceptance of some unwelcome al-
ternative, such as the abjuration of his national faith, and his conversion to the
worship of Sutekh. What the historic kernel of this story may have been it is
impossible to say, but it seems probable that Apepi endeavored to abolish the wor-
ship of the Gods of Egypt, in order to impose upon his subjects the exclusive worship
of Sutekh. Such a proposal, if addressed to the tributary princes of Thebes, who
were the direct descendants of the great Twelfth Dynasty Pharaohs, would have
been sufficient to precipitate that great rising which was already inevitable. The
first Sallier Papyrus has been translated into English by E. L. Lushington, in Rec-
ord* of the Past, vol. viii.; into German by Brugsch, in his Geshichte jEgijptens
unto- dm Pharaoncn; and into French by Professor Maspero, in his Contca 1'opu-
laire* de tBgyptt Ancienne. There are also translations by Ebers, Chabas, and
others.
Note 38, page 149.—See M. Naville's Bubaslis, being the Eighth Annual Memoir
published by the Egypt Exploration Fund.
Note 39, page 157.—See "Lying in State in Cairo," in Harper's Monthly Maga-
zine for July, 1882.
Note 40, page 157.—The highest honor which an Oriental can bestow upon a
stranger or a friend is to abnegate in his favor the tomb prepared for his own mor-
tal remains. It was thus that Joseph of Arimathea gave up his own sepulchre, as
related in Matthew xxvii., 57-60; Mark xv., 43-46; and Luke xxiii., 50-53. An
interesting modern instance of how the modern Arab still prepares his tomb during
his own lifetime, and how, when influenced by friendship, he offers to dedicate it
not only to the remains of a stranger, but to a stranger who is a woman and an in-
fidel, is recorded in the experiences of Ladv Duff Gordon.
20