Explorations in Bible lands during the 19th century - H. V. Hilprecht
Explorations in Bible lands during the 19th century - H. V. Hilprecht Explorations in Bible lands during the 19th century - H. V. Hilprecht
654 EXPLORATIONS IN BIBLE LANDS and cluster around the curious brick pyramid at Saqqara remained unopened and unexplored. Even at the time when Mariette was in charge of the excavations in Egypt, nothing was done to solve the question as to who were the builders of these pyramids. Mariette's whole energy seems to have been concentrated on reclaiming valuable antiquities or large inscriptions from the desert sands ; and as former examinations seem to have taught him that neither gold treasures nor statues nor hieroglyphic inscriptions were to be found in the pyramids, he never attempted to open those at Saqqara. He always avoided also the demands of scholars to examine them. They were — as he firmly believed — of only minor importance in comparison with the gigantic structures at Gize. And moreover in all probability they had been plundered, if not by the Egyptians themselves in ancient times, certainly at a later period by the early Christians or the Arabs under the caliphs. And, lastly, he was convinced that the sepulchral chambers inside would show no inscriptions, so that for all the trouble the explorer would not even be rewarded by finding the name of the builder. This view of the famous and successful archaeologist was not accepted by his colleagues in Egyptology. When therefore in 1880 Maspero gained the upper hand in Egyptian excavations, it was his first thought to insist on the opening of the pyramids at Saqqara. His endeavors were realized in the years 1880-81, when it was shown that the five small pyramids were built by the last king of the Fifth and the first four rulers of the Sixth Dynasty, namely, the Pharaohs Onnos, Othoes, Phiops I., Methusuphis, and Phiops II. But this first result was superseded by one of much greater importance ; for the pyramids were not, as Mariette had thought, " silent," but they spoke by means of thousands of signs. The chambers within were completely covered with inscriptions. These texts, represented by over 4000 lines, are the oldest Egvptian literary monuments which we
possess. DURING I'.)"' CENTURY: EGYPT G55 Although they may not reach back to prehistoric times, that is, before the foundation of the Egyptian state, as Maspero in his first enthusiasm wrote, they nevertheless date back to the earliest historical period, to the beginning of Egyptian history, i. e. y the time of King Menes. The contents of the pyramid texts are all religious. They contain hymns and prayers, magical formulae and magical incantations, which were intended to secure life eternal in next world and to accompany the dead to the realms beyond. The Egyptian believed in a life after death, but he also believed that the deceased needed to eat and drink in the next world the same as in this. These necessaries of life were obtained for him by means of various formulae. The deceased, in one passage, is addressed thus : " Receive thy bread which does the not dry up, and thy beer which does not turn sour, for thee the corn is cut and barley is harvested." Hunger and thirst are the conditions mostly feared by men, as they bring not only earthly but also eternal death. Against these dangerous enemies, therefore, many of these incantations are directed. In one of them we read : " Hunger, go not to King Pepi, hurry instead into the celestial waters." Pepi is satisfied ; he has no hunger because of the bread of Horus, which he has eaten, and which his eldest daughter has prepared for him in order that he might satisfy himself thereon. Then four demons, which protect the human body, are called to " drive away the hunger in the body of Pepi and the thirst upon his lips." While the liberated image of the man, his other " Self," his " Psyche," remains in the grave upon earth eating and drinking, his soul in the form of a bird flies to heaven or sails with the Sun-god by day in his bark or shines as a star on the firmament. Nearly all these texts, which reflect the manifold popular ideas of life after death, are permeated with the notion that after man has done with this temporary existence, he shall
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possess.<br />
DURING I'.)"' CENTURY: EGYPT G55<br />
Although <strong>the</strong>y may not reach back to prehistoric<br />
times, that is, before <strong>the</strong> foundation of <strong>the</strong> Egyptian state,<br />
as Maspero <strong>in</strong> his first enthusiasm wrote, <strong>the</strong>y never<strong>the</strong>less<br />
date back to <strong>the</strong> earliest historical period, to <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g<br />
of Egyptian history, i. e. y<br />
<strong>the</strong> time of K<strong>in</strong>g Menes.<br />
The contents of <strong>the</strong> pyramid texts are all religious. They<br />
conta<strong>in</strong> hymns and prayers, magical formulae and magical<br />
<strong>in</strong>cantations, which were <strong>in</strong>tended to secure life eternal <strong>in</strong><br />
next world and to accompany <strong>the</strong> dead to <strong>the</strong> realms beyond.<br />
The Egyptian believed <strong>in</strong> a life after death, but he also believed<br />
that <strong>the</strong> deceased needed to eat and dr<strong>in</strong>k <strong>in</strong> <strong>the</strong> next<br />
world <strong>the</strong> same as <strong>in</strong> this. These necessaries of life were<br />
obta<strong>in</strong>ed for him by means of various formulae. The deceased,<br />
<strong>in</strong> one passage, is addressed thus :<br />
" Receive thy<br />
bread which does<br />
<strong>the</strong><br />
not dry up, and thy beer which does not<br />
turn sour, for <strong>the</strong>e <strong>the</strong> corn is cut and barley is harvested."<br />
Hunger and thirst are <strong>the</strong> conditions mostly feared by<br />
men, as <strong>the</strong>y br<strong>in</strong>g not only earthly but also eternal<br />
death. Aga<strong>in</strong>st <strong>the</strong>se dangerous enemies, <strong>the</strong>refore, many<br />
of <strong>the</strong>se <strong>in</strong>cantations are directed. In one of <strong>the</strong>m we read :<br />
" Hunger, go not to K<strong>in</strong>g Pepi, hurry <strong>in</strong>stead <strong>in</strong>to <strong>the</strong><br />
celestial waters." Pepi is satisfied ; he has no hunger because<br />
of <strong>the</strong> bread of Horus, which he has eaten, and which<br />
his eldest daughter has prepared for him <strong>in</strong> order that he<br />
might satisfy himself <strong>the</strong>reon. Then four demons, which<br />
protect <strong>the</strong> human body, are called to " drive away <strong>the</strong><br />
hunger <strong>in</strong> <strong>the</strong> body of Pepi and <strong>the</strong> thirst upon his lips."<br />
While <strong>the</strong> liberated image of <strong>the</strong> man, his o<strong>the</strong>r " Self,"<br />
his " Psyche," rema<strong>in</strong>s <strong>in</strong> <strong>the</strong> grave upon earth eat<strong>in</strong>g and<br />
dr<strong>in</strong>k<strong>in</strong>g, his soul <strong>in</strong> <strong>the</strong> form of a bird flies to heaven or<br />
sails with <strong>the</strong> Sun-god by day <strong>in</strong> his bark or sh<strong>in</strong>es as a star<br />
on <strong>the</strong> firmament.<br />
Nearly all<br />
<strong>the</strong>se texts, which reflect <strong>the</strong> manifold popular<br />
ideas of life after death, are permeated with <strong>the</strong> notion that<br />
after man has done with this temporary existence, he shall