Uarda : a Romance of Ancient Egypt — Volume 01, Georg Ebers [ebook reader for comics txt] 📗

this description of an Egyptian school is derived from sources dating from the reign of Rameses II. and his successor, Merneptah.]

First there was the high-school, in which priests, physicians, judges, mathematicians, astronomers, grammarians, and other learned men, not only had the benefit of instruction, but, subsequently, when they had won admission to the highest ranks of learning, and attained the dignity of "Scribes," were maintained at the cost of the king, and enabled to pursue their philosophical speculations and researches, in freedom from all care, and in the society of fellow-workers of equal birth and identical interests.

An extensive library, in which thousands of papyrus-rolls were preserved, and to which a manufactory of papyrus was attached, was at the disposal of the learned; and some of them were intrusted with the education of the younger disciples, who had been prepared in the elementary school, which was also dependent on the House—or university—of Seti. The lower school was open to every son of a free citizen, and was often frequented by several hundred boys, who also found night-quarters there. The parents were of course required either to pay for their maintenance, or to send due supplies of provisions for the keep of their children at school.

In a separate building lived the temple-boarders, a few sons of the noblest families, who were brought up by the priests at a great expense to their parents.

Seti I., the founder of this establishment, had had his own sons, not excepting Rameses, his successor, educated here.

The elementary schools were strictly ruled, and the rod played so large a part in them, that a pedagogue could record this saying: "The scholar's ears are at his back: when he is flogged then he hears."

Those youths who wished to pass up from the lower to the high-school had to undergo an examination. The student, when he had passed it, could choose a master from among the learned of the higher grades, who undertook to be his philosophical guide, and to whom he remained attached all his life through, as a client to his patron. He could obtain the degree of "Scribe" and qualify for public office by a second examination.

Near to these schools of learning there stood also a school of art, in which instruction was given to students who desired to devote themselves to architecture, sculpture, or painting; in these also the learner might choose his master.

Every teacher in these institutions belonged to the priesthood of the House of Seti. It consisted of more than eight hundred members, divided into five classes, and conducted by three so-called Prophets.

The first prophet was the high-priest of the House of Seti, and at the same time the superior of all the thousands of upper and under servants of the divinities which belonged to the City of the Dead of Thebes.

The temple of Seti proper was a massive structure of limestone. A row of Sphinxes led from the Nile to the surrounding wall, and to the first vast pro-pylon, which formed the entrance to a broad fore-court, enclosed on the two sides by colonnades, and beyond which stood a second gate-way. When he had passed through this door, which stood between two towers, in shape like truncated pyramids, the stranger came to a second court resembling the first, closed at the farther end by a noble row of pillars, which formed part of the central temple itself.

The innermost and last was dimly lighted by a few lamps.

Behind the temple of Seti stood large square structures of brick of the Nile mud, which however had a handsome and decorative effect, as the humble material of which they were constructed was plastered with lime, and that again was painted with colored pictures and hieroglyphic inscriptions.

The internal arrangement of all these houses was the same. In the midst was an open court, on to which opened the doors of the rooms of the priests and philosophers. On each side of the court was a shady, covered colonnade of wood, and in the midst a tank with ornamental plants. In the upper story were the apartments for the scholars, and instruction was usually given in the paved courtyard strewn with mats.

The most imposing was the house of the chief prophets; it was distinguished by its waving standards and stood about a hundred paces behind the temple of Seti, between a well kept grove and a clear lake— the sacred tank of the temple; but they only occupied it while fulfilling their office, while the splendid houses which they lived in with their wives and children, lay on the other side of the river, in Thebes proper.

The untimely visit to the temple could not remain unobserved by the colony of sages. Just as ants when a hand breaks in on their dwelling, hurry restlessly hither and thither, so an unwonted stir had agitated, not the school-boys only, but the teachers and the priests. They collected in groups near the outer walls, asking questions and hazarding guesses. A messenger from the king had arrived—the princess Bent-Anat had been attacked by the Kolchytes—and a wag among the school-boys who had got out, declared that Paaker, the king's pioneer, had been brought into the temple by force to be made to learn to write better. As the subject of the joke had formerly been a pupil of the House of Seti, and many delectable stories of his errors in penmanship still survived in the memory of the later generation of scholars, this information was received with joyful applause; and it seemed to have a glimmer of probability, in spite of the apparent contradiction that Paaker filled one of the highest offices near the king, when a grave young priest declared that he had seen the pioneer in the forecourt of the temple.

The lively discussion, the laughter and shouting of the boys at such an unwonted hour, was not unobserved by the chief priest.

This remarkable prelate, Ameni the son of Nebket, a scion of an old and noble family, was far more than merely the independent head of the temple-brotherhood, among whom he was prominent for his power and wisdom; for all the priesthood in the length and breadth of the land acknowledged his supremacy, asked his advice in difficult cases, and never resisted the decisions in spiritual matters which emanated from the House of Seti —that is to say, from Ameni. He was the embodiment of the priestly idea; and if at times he made heavy—nay extraordinary—demands on individual fraternities, they were submitted to, for it was known by experience that the indirect roads which he ordered them to follow all converged on one goal, namely the exaltation of the power and dignity of the hierarchy. The king appreciated this remarkable man, and had long endeavored to attach him to the court, as keeper of the royal seal; but Ameni was not to be induced to give up his apparently modest position; for he contemned all outward show and ostentatious titles; he ventured sometimes to oppose a decided resistance to the measures of the Pharaoh,

[Pharaoh is the Hebrew form of the Egyptian Peraa—or Phrah. "The great house," "sublime house," or "high gate" is the literal meaning.]

and was not minded to give up his unlimited control of the priests for the sake of a limited dominion over what seemed to him petty external concerns, in the service of a king who was only too independent and hard to influence.

He regularly arranged his mode and habits of life in an exceptional way.

Eight days out of ten he remained in the temple entrusted to his charge; two he devoted to his family, who lived on the other bank of the Nile; but he let no one, not even those nearest to him, know what portion of the ten days he gave up to recreation. He required only four hours of sleep. This he usually took in a dark room which no sound could reach, and in the middle of the day; never at night, when the coolness and quiet seemed to add to his powers of work, and when from time to time he could give himself up to the study of the starry heavens.

All the ceremonials that his position required of him, the cleansing, purification, shaving, and fasting he fulfilled with painful exactitude, and the outer bespoke the inner man.

Ameni was entering on his fiftieth year; his figure was tall, and had escaped altogether the stoutness to which at that age the Oriental is liable. The shape of his smoothly-shaven head was symmetrical and of a long oval; his forehead was neither broad nor high, but his profile was unusually delicate, and his face striking; his lips were thin and dry, and his large and piercing eyes, though neither fiery nor brilliant, and usually cast down to the ground under his thick eyebrows, were raised with a full, clear, dispassionate gaze when it was necessary to see and to examine.

The poet of the House of Seti, the young Pentaur, who knew these eyes, had celebrated them in song, and had likened them to a well-disciplined army which the general allows to rest before and after the battle, so that they may march in full strength to victory in the fight.

The refined deliberateness of his nature had in it much that was royal as well as priestly; it was partly intrinsic and born with him, partly the result of his own mental self-control. He had many enemies, but calumny seldom dared to attack the high character of Amemi.

The high-priest looked up in astonishment, as the disturbance in the court of the temple broke in on his studies.

The room in which he was sitting was spacious and cool; the lower part of the walls was lined with earthenware tiles, the upper half plastered and painted. But little was visible of the masterpieces of the artists of the establishment, for almost everywhere they were concealed by wooden closets and shelves, in which were papyrus-rolls and wax-tablets. A large table, a couch covered with a panther's skin, a footstool in front of it, and on it a crescent-shaped support for the head, made of ivory,

[A support of crescent form on which the Egyptians rested their heads. Many specimens were found in the catacombs, and similar objects are still used in Nubia]

several seats, a stand with beakers and jugs, and another with flasks of all sizes, saucers, and boxes, composed the furniture of the room, which was lighted by three lamps, shaped like birds and filled with kiki oil.— [Castor oil, which was used in the lamps.]

Ameni wore a fine pleated robe of snow-white linen, which reached to his ankles, round his hips was a scarf adorned with fringes, which in front formed an apron, with broad, stiffened ends which fell to his knees; a wide belt of white and silver brocade confined the drapery of his robe. Round his throat and far down on his bare breast hung a necklace more than a span deep, composed of pearls and agates, and his upper arm was covered with broad gold bracelets. He rose from the ebony seat with lion's feet, on which he sat, and beckoned to a servant who squatted by one of the walls of the sitting-room. He rose and without any word of command from his master, he silently and carefully placed on the high- priest's bare head a long and thick curled wig,

[Egyptians belonging to the higher classes wore wigs on their shaven heads. Several are preserved in museums.]

and threw a leopard-skin, with its head and claws overlaid with gold- leaf, over his shoulders. A second servant held a metal mirror before Ameni, in which he cast a look as he settled the panther-skin and head- gear.

A third servant was handing him the crosier, the insignia of his dignity as a prelate, when a priest entered and announced the scribe Pentaur.

Ameni nodded, and the young priest who had talked with the princess Bent-
Anat at the temple-gate came into the room.

Pentaur knelt and kissed the hand of the prelate, who gave him his blessing, and in a clear sweet voice, and rather formal