The Cat of Bubastes: A Tale of Ancient Egypt. Henty George Alfred
family to their farm. Here they saw the cultivation of the fields carried on, watched the plucking of the grapes and their conversion into wine. To extract the juice the grapes were heaped in a large flat vat above which ropes were suspended. A dozen barefooted slaves entered the vat and trod out the grapes, using the ropes to lift themselves in order that they might drop with greater force upon the fruit. Amuba had learned from Chebron that although he was going to enter the priesthood as an almost necessary preliminary for state employment, he was not intended to rise to the upper rank of the priesthood, but to become a state official.
“My elder brother will, no doubt, some day succeed my father as high priest of Osiris,” he told Amuba. “I know that my father does not think that he is clever, but it is not necessary to be very clever to serve in the temple. I thought that, of course, I too should come to high rank in the priesthood; for, as you know, almost all posts are hereditary, and though my brother as the elder would be high priest, I should be one of the chief priests also. But I have not much taste that way, and rejoiced much when one day saying so to my father, he replied at once that he should not urge me to devote my life to the priesthood, for that there were many other offices of state which would be open to me, and in which I could serve my country and be useful to the people. Almost all the posts in the service of the state are, indeed, held by the members of priestly families; they furnish governors to the provinces, and not infrequently generals to the army.
“‘Some,’ he said, ‘are by disposition fitted to spend their lives in ministering in the temples, and it is doubtless a high honor and happiness to do so; but for others a more active life and a wider field of usefulness is more suitable. Engineers are wanted for the canal and irrigation works, judges are required to make the law respected and obeyed, diplomatists to deal with foreign nations, governors for the many peoples over whom we rule; therefore, my son, if you do not feel a longing to spend your life in the service of the temple, by all means turn your mind to study which will fit you to be an officer of the state. Be assured that I can obtain for you from the king a post in which you will be able to make your first essay, and so, if deserving, rise to high advancement.’”
There were few priests during the reign of Thotmes III. who stood higher in the opinion of the Egyptian people than Ameres. His piety and learning rendered him distinguished among his fellows. He was high priest in the temple of Osiris, and was one of the most trusted of the councilors of the king. He had by heart all the laws of the sacred books; he was an adept in the inmost mysteries of the religion. His wealth was large, and he used it nobly; he lived in a certain pomp and state which were necessary for his position, but he spent but a tithe of his revenues, and the rest he distributed among the needy.
If the Nile rose to a higher level than usual and spread ruin and destruction among the cultivators, Ameres was ready to assist the distressed. If the rise of the river was deficient, he always set the example of remitting the rents of the tenants of his broad lands, and was ready to lend money without interest to tenants of harder or more necessitous landlords.
Yet among the high priesthood Ameres was regarded with suspicion, and even dislike. It was whispered among them that, learned and pious as he was, the opinions of the high priest were not in accordance with the general sentiments of the priesthood; that although he performed punctiliously all the numerous duties of his office, and took his part in the sacrifices and processions of the god, he yet lacked reverence for him, and entertained notions widely at variance with those of his fellows.
Ameres was, in fact, one of those men who refuse to be bound by the thoughts and opinions of others, and to whom it is a necessity to bring their own judgment to bear on every question presented to them. His father, who had been high priest before him – for the great offices of Egypt were for the most part hereditary – while he had been delighted at the thirst for knowledge and the enthusiasm for study in his son, had been frequently shocked at the freedom with which he expressed his opinions as step by step he was initiated into the sacred mysteries.
Already at his introduction to the priesthood, Ameres had mastered all there was to learn in geometry and astronomy. He was a skillful architect, and was deeply versed in the history of the nation. He had already been employed as supervisor in the construction of canals and irrigation works on the property belonging to the temple, and in all these respects his father had every reason to be proud of the success he had attained and the estimation in which he was held by his fellows. It was only the latitude which he allowed himself in consideration of religious questions which alarmed and distressed his father.
The Egyptians were the most conservative of peoples. For thousands of years no change whatever took place in their constitution, their manners, customs, and habits. It was the fixed belief of every Egyptian that in all respects their country was superior to any other, and that their laws and customs had approached perfection. All, from the highest to the lowest, were equally bound by these. The king himself was no more independent than the peasant; his hour of rising, the manner in which the day should be employed, the very quantity and quality of food he should eat, were all rigidly dictated by custom. He was surrounded from his youth by young men of his own age – sons of priests, chosen for their virtue and piety.
Thus he was freed from the influence of evil advisers, and even had he so wished it, had neither means nor power of oppressing his subjects, whose rights and privileges were as strictly defined as his own. In a country then, where every man followed the profession of his father, and where from time immemorial everything had proceeded on precisely the same lines, the fact that Ameres, the son of the high priest of Osiris, and himself destined to succeed to that dignity, should entertain opinions differing even in the slightest from those held by the leaders of the priesthood, was sufficient to cause him to be regarded with marked disfavor among them; it was indeed only because his piety and benevolence were as remarkable as his learning and knowledge of science that he was enabled at his father’s death to succeed to his office without opposition.
Indeed, even at that time the priests of higher grade would have opposed his election; but Ameres was as popular with the lower classes of the priesthood as with the people at large, and their suffrages would have swamped those of his opponents. The multitude had, indeed, never heard so much as a whisper against the orthodoxy of the high priest of Osiris. They saw him ever foremost in the sacrifices and processions; they knew that he was indefatigable in his services in the temple, and that all his spare time was devoted to works of benevolence and general utility; and as they bent devoutly as he passed through the streets they little dreamed that the high priest of Osiris was regarded by his chief brethren as a dangerous innovator.
And yet it was on one subject only that he differed widely from his order. Versed as he was in the innermost mysteries, he had learned the true meaning of the religion of which he was one of the chief ministers. He was aware that Osiris and Isis, the six other great gods, and the innumerable divinities whom the Egyptians worshiped under the guise of deities with the heads of animals, were in themselves no gods at all, but mere attributes of the power, the wisdom, the goodness, the anger of the one great God – a God so mighty that his name was unknown, and that it was only when each of his attributes was given an individuality and worshiped as a god that it could be understood by the finite sense of man.
All this was known to Ameres and the few who, like him, had been admitted to the inmost mysteries of the Egyptian religion. The rest of the population in Egypt worshiped in truth and in faith the animal-headed gods and the animals sacred to them; and yet as to these animals there was no consensus of opinion. In one nome or division of the kingdom the crocodile was sacred; in another he was regarded with dislike, and the ichneumon, that was supposed to be his destroyer, was deified. In one the goat was worshiped, and in another eaten for food; and so it was throughout the whole of the list of sacred animals, which were regarded with reverence or indifference according to the gods who were looked upon as the special tutelary deities of the nome.
It was the opinion of Ameres that the knowledge, confined only to the initiated, should be more widely disseminated, and, without wishing to extend it at present to the ignorant masses of the peasantry and laborers, he thought that all the educated and intelligent classes of Egypt should be admitted to an understanding of the real nature of the gods they worshiped and the inner truths of their religion. He was willing to admit that the process must be gradual, and that it would be necessary to enlarge gradually the circle of the initiated.