The Girls' Book of Famous Queens

The Egyptians were also famed for their manufacture of paper, which was in the form of parchments made from the plant papyrus, which grew in the marshy regions of the Nile in great profusion. Leather was also prepared by them with great skill for various purposes, and the knife employed by them in the process, between three and four thousand years ago, is precisely similar to that used by modern curriers. Fullers, potters, carpenters, and cabinet-makers formed a large class of Egyptian workmen. The Egyptians were skilled in the working of metals; and gold, silver, brass, tin, iron, and lead were known in those days.

The art of embalming the dead was practised by the Egyptians with a perfection never since equalled.

Egyptian paintings were very primitive, and their sculptures were more remarkable for huge grotesqueness than any perfection of art, as their artists were limited to such a conventional mode of drawing. After the accession of the Ptolemies, Greek art became well known in Egypt, but their artists still continued to adhere to the Egyptian models prescribed.

The Egyptians appear to have possessed some secret for hardening or tempering bronze, with which we are totally ignorant; for the wonderful skill with which they engraved their granite obelisks with hieroglyphics, for which purpose they used implements of bronze, cannot be equalled by any process in modern times.

The walls and ceilings of the houses of the Egyptians of high rank were richly painted, as well as their tombs. The ceilings were laid out in compartments, each having peculiar pattern and border. The favorite forms were the lotus, the square, the diamond, and the succession of scrolls.

The mode of laying out the house and grounds varied according to the means of the owner. Some villas were of considerable extent, with large gardens surrounding them. Some of the large mansions were ornamented with obelisks, like the temples. About the centre of the outer wall was the main entrance leading to an open walk shaded by rows of trees. Here were large tanks of water, and between them a wide avenue led to the centre of the mansion. Their gardens were well tended, particularly their vineyards.

Monkeys were trained to assist in gathering the fruit of the sycamore and other trees.

Many animals were tamed in Egypt for various purposes, as the lion, leopard, gazelle, baboon, crocodile, and others.

Among the fruit-trees cultivated by the Egyptians were the palm, date, dôm-nut tree, sycamore, fig, pomegranate, olive, peach, almond, persea, locust tree, and others. The Egyptians were exceedingly fond of flowers, and they were profusely employed on all festive occasions. The lotus was the favorite flower, and was more often preferred for house decoration and personal adornment. Among other flowers cultivated by them were the chrysanthemum, acinon, acacia, anemone, convolvulus, olive, amaricus, and others.

The deity whom they believed presided over the garden, was Khem, corresponding to the Grecian Pan. Ranno, a goddess sometimes represented in the form of an asp, or with a human body and the head of a serpent, was considered the protecting genius of a vineyard, and also of a young prince.

This goddess Ranno, or the sacred asp, appears in many remarkable connections with royalty, and the name Uræus, which was applied to that snake, has been derived by Champollion, from ouro, the Coptic word signifying “king,” as its appellation of basilisk originated in the basiliscos of the Greeks.

Ancient Egypt was a religious community in which the palace was a temple, the people worshippers at the gate, and the monarch the chief priest. “The equal treatment which the women received in Egypt was shown in other circumstances beside their being allowed to sit on the throne. In their mythology, the goddess Isis held rank above her husband. We see also on the mummy-cases that the priestly and noble families traced their pedigree as often through the female line as through the male, and records were sometimes dated by the names of priestesses.”

The Egyptians worshipped many gods. Among them were Ra, the “sun-god,” sailing in a golden boat across the heavens; Shu, meaning “air”; Tafnut, the “dew”; Seb, the “earth”; and Nut, the “heaven.” Osiris was the “sun,” and Isis, his wife and sister, the “dawn”; Horus, the “rising sun”; Set, the destroyer of Osiris, was the “darkness”; and the resurrection of Osiris was the rising of the sun after the darkness of the night had been overcome and dispelled. Nepthys was the “sunset”; Anubis, the “twilight” or “dusk.” Neith corresponded to the Greek Athêné, and was supposed to be a personification of the wisdom or intellect of God, – which is a significant thought, Neith being a goddess, not a god. She was the Egyptian goddess of Saïs. Originally the worship of Ammon was distinct from that of Ra, god of the sun; but after the eighteenth dynasty a union took place, and he was worshipped as Ammon-Ra. Thoth, the god of letters, had various characters, according to the functions he was supposed to fulfil. In one of his characters he corresponded to the moon; in the other, to Mercury. “In the former, he was the beneficent property of that luminary, the regulator and dispenser of time, who presided over the fate of man and the events of his life; in the latter, the god of letters and the patron of learning and the means of communication between the gods and mankind.”

The Egyptians related many allegories concerning their various deities, but we have space only to narrate the story regarding Osiris and Isis, god of the sun and the goddess of dawn. As their gods were supposed to assume many different characters and attributes, this story represents Osiris as the river Nile, Isis as the land of Egypt, and Typho as the sea.

The allegory is thus given: —

“Osiris, having become king of Egypt, applied himself towards civilizing his countrymen by turning them from their former barbarous course of life, teaching them, moreover, to cultivate and improve the fruits of the earth. With the same good disposition he afterwards travelled over the rest of the world, inducing the people everywhere to submit to his discipline, by the mildest persuasion. During his absence from his kingdom, Typho had no opportunity of making any innovations in the state, Isis being extremely vigilant in the government and always on her guard. After the return of Osiris, however, Typho, having persuaded seventy-two other persons to join him in the conspiracy, together with a certain queen of Æthiopia, named Aso, who chanced to be in Egypt at the time, contrived a proper stratagem to execute his base designs. For, having privately taken a measure of Osiris’s body, he caused a chest to be made exactly of that size, as beautiful as possible, and set off with all the ornaments of art. This chest he brought into the banqueting-room, where, after it had been much admired by all present, Typho, as if in jest, promised to give it to any one of them whose body upon trial it might be found to fit. Upon this the whole company, one after the other, got into it; but as it did not fit any of them, last of all Osiris laid himself down in it, upon which the conspirators immediately ran together, clapped on the cover, and then, fastening it on the outside with nails, poured melted lead over it.

“After this, having carried it away to the riverside, they conveyed it to the sea by the Tanaïtic mouth of the Nile, which for this reason is still held in the utmost abhorrence by the Egyptians, and never named by them but with proper marks of detestation.

“These things happened on the 17th day of the month Athor, when the sun was in Scorpio, in the 28th year of Osiris’s reign, though others say he was no more than twenty-eight years old at the time.

“The first who knew the accident that had befallen their king were the Pans and Satyrs, who lived about Chemmis; and they, immediately acquainting the people with the news, gave the first occasion to the name of Panic terrors… Isis, as soon as the report reached her, cut off one of the locks of her hair and put on mourning.

“At length she received more particular news of the chest. It had been carried by the waves of the sea to the coast of Byblos, and there gently lodged in the branches of a tamarisk bush, which in a short time had shot up into a large tree, growing round the chest and enclosing it on every side, so that it could not be seen; and the king of the country, having cut down the tree, had made the part of the trunk wherein the chest was concealed a pillar to support the roof of his house. Isis, having gone to Byblos, obtained possession of this pillar, and then set sail with the chest for Egypt. But intending a visit to her son Horus, who was brought up at Butus, she deposited the chest in the meantime in a remote and unfrequented place. Typho, however, as he was one night hunting by the light of the moon, accidentally met with it; and knowing the body enclosed in it, tore it into fourteen pieces, disposing them up and down in different parts of the country.

“Being acquainted with this event, Isis set out once more in search of the scattered members of her husband’s body, using a boat made of the papyrus rush in order the more easily to pass through the lower and fenny parts of the country. And one reason assigned for the many different sepulchres of Osiris shown in Egypt is, that wherever any one of his scattered limbs was discovered, she buried it in that spot; though others suppose that it was owing to an artifice of the queen, who presented each of those cities with an image of her husband, in order that, if Typho should overcome Horus in the approaching conquest, he might be unable to find the real sepulchre. Isis succeeded in recovering all the different members, with the exception of one, which had been devoured by the lepidotus, the phagrus, and the oxyrhinchus; for which reason these fish are held in abhorrence by the Egyptians. To make amends, therefore, for this loss, she consecrated the phallus, and instituted a solemn festival to its memory.

“A battle at length took place between Horus and Typho, in which the latter was taken prisoner. Isis, however, to whose custody he was committed, so far from putting him to death, set him at liberty; which so incensed Horus that he tore off the royal diadem she wore; but Hermes substituted in its stead a helmet made in the shape of an ox’s head. At length two other battles were fought, in which Typho was defeated.”

This allegory is thus explained: —

“Osiris means the inundation of the Nile.

“Isis, the irrigated portion of the land of Egypt.

“Horus, their offspring, the vapors and exhalations reproducing rain.

“Butus, the marshy lands of Lower Egypt, where those vapors were nourished.

“Typho, the sea which swallowed up the Nile water.

“The conspirators, the drought overcoming the moisture, from which the increase of the Nile proceeds.

“The chest in which Osiris’s body was confined, the banks of the river, within which it retired after the inundation.

“The Tanaïtic mouth, the lake and barren lands about it, which were held in abhorrence from their being overflowed by the river without producing any benefit to the country.

“The twenty-eight years of his life, the twenty-eight cubits to which the Nile rises at Elephantina, its greatest height.

“The 17th of Athor, the period when the river retires within its banks.

“The queen of Æthiopia, the southern winds preventing the clouds being carried southward.

“The different members of Osiris’s body, the main channels and canals by which the inundation passed into the interior of the country, where each was said to be afterwards buried. That one which could not be recovered was the generative power of the Nile, which still continued in the stream itself.

“The victory of Horus, the power possessed by the clouds in causing the successive inundations of the Nile.”

Many animals, insects, and plants were considered sacred by the Egyptians: among them were the cynocephalus ape, sacred to Thoth; shrew-mouse, sacred to Mant; dog, sacred to Anubis; cat, sacred to Pashtor Bubastis; lion, sacred to Gom, or Hercules; hippopotamus, sacred to Mars; pig and ass, emblems of Typho; goat, sacred to Mendes; cow, sacred to Athor.

The sacred oxen were Apis, Mnevis, and Basis, sacred to Osiris, Apollo, and Onuphis.

The sacred birds of Egypt were the vulture, eagle, hawk, white and saffron-colored cocks, little egret, sacred to Osiris; ibis, sacred to Thoth; goose, emblem of Seb. Fabulous and unknown sacred birds were the phœnix, sacred to Osiris; the “pure soul” of the king (a bird with man’s head and arms), emblem of the soul; vulture with a snake’s head; hawk with man’s and ram’s head.

The sacred reptiles were the tortoise, crocodile, asp, and frog. The fabulous serpents were snakes with human heads, with hawk’s head, and with lion’s head.

The sacred fishes of Egypt were the oxyrhinchus, the eel, the lepidotus, satus, and mæotes. The scorpion was the emblem of the goddess Selk. Different species of beetles were held sacred to the sun, and adopted as an emblem of the world.

Foremost amongst the sacred plants of the East, being not merely a symbol, but frequently the object of worship in itself, was the undying lotus, which, from the throne of Osiris, Isis, and Nepthys, rises in the midst of the waters, bearing on the margin of its blossom the four genii.

“The Persians represent the sun as ‘rob’d with light, with lotus crown’d.’ Among the Chinese it symbolized Buddha, and is the emblem of female beauty. The Japanese deem it the emblem of purity, since it is not sullied by the muddy waters in which it often grows. With the flowers of the motherwort, it is borne before the body in their funeral processions. The Hindoo deities are often represented seated upon a lotus flower. Kamadeva, or Cupid, is depicted as floating down the blue Ganges —

‘Upon a rosy lotus wreath,
Catching new lustre from the tide
That with his image shone beneath.’”

The consort of Vishnu, Laksmi, was also called the “Lotus-born,” because she was said to have ascended from the ocean on its blossom.

Brahma was believed to have sprung from Narayana, – that is, “the Spirit of God moving on the waters,” – and he is thus described in a Hindoo poem: —

“A form cerulean fluttered o’er the deep;
Brightest of beings, greatest of the great,
Who, not as mortals steep
Their eyes in dewy sleep,
But heavenly pensive on the lotus lay,
That blossom’d at his touch, and shed a golden ray.”