The History of Antiquity (Vol. 1-6). Duncker Max
(Armachis of the Greeks), i.e. Horus in Splendour (har-em-chu).[150] From the inscription on this stone, which dates from the time of Tuthmosis IV., it seems to follow that it was Chafra, who caused this shape to be hewn out of the rock and consecrated it to the god. Other inscriptions inform us that the pyramids were regarded as sepulchral temples, and that there were priests for the service of the princes who were buried there, and had attained to a divine nature, and these services were still in existence at the time of the Ptolemies. One of the tombs at Gizeh belongs to a priest, a relation of Chafra, whose duty it was to "honour the pyramid Uer (the Great) of king Chafra;" another is found at Sakkarah belonging to "a priest of Chufu, and Chafra."[151] On a monumental stone of the time of the Ptolemies (found in the Serapeum, and now in the Louvre) mention is made of the temple of Harmachu on the south of the house of Isis, and of a certain Psamtik, the prophet of Isis, of Osarhapi (p. 67), of Harmachu, of Chufu and Chafra.[152]
The temples of Osiris and Isis, near the three great pyramids, and the inscription on the sarcophagus of king Menkera are evidence that the cultus of Osiris, the belief in his rule in the next world, in the return of the soul to her divine origin, and her deification after death, was already in existence at the time when these monuments were erected. The use not of hieroglyphics only, but also of the hieratic alphabet, in red and black colours, in the pyramid of Chufu, and the graves around it, in the sculptures of which writing materials and rolls of papyrus are frequently engraved, the forms of domestic and household life, of agriculture and the cultivation of the vine, of hunting and fishing, preserved on the tombs of Gizeh, are evidence of the long existence and manifold development of civilisation, no less than those great monuments, or even the graves themselves with their artistic mode of construction, their severe and simple style of execution, and the pleasing forms of their ornaments. Of the seven statues of Chafra, discovered in the temple of the Sphinx, one, chiselled out of hard green and yellow basalt, has been preserved uninjured. The king is represented sitting, and naked, with the exception of a covering on the head and a girdle round the loins. The lower arms rest on the thighs, the left hand is outstretched, the right holds a fillet. The sides of the cube, on which Chafra is seated, are formed by lions, between the feet of which are stems of papyrus. On the high back of the chair, behind the head of the king, sits the hawk of Horus, whose wings are spread forwards in an attitude of protection. The execution of the statue of the king is a proof of long practice in sculpture. The natural form is truly and accurately rendered, and though even here Egyptian art displays its characteristic inclination to severity, and correctness in the proportions of the body, to repose and dignity, yet in the head there is an unmistakable attempt to individualize an outline already fixed—an attempt not without success. Still more distinctly individual are two statues found near the pyramids of Meidum, from the reign of the predecessor of Chufu, a wooden statue, and certain pictures in relief from the tombs near the great pyramids. The architecture, no less than the sculpture, of these most ancient monuments, displays a high degree of experience and a knowledge of the principles of art, a conscious purpose and effort existing together with a fixed obedience to rule.
We learnt from Diodorus that the great pyramids were erected 1,000, or, according to some, 3,400 years before his time. According to the list of Manetho, Cheops, Chephren, and Mycerinus belonged to the fourth dynasty. If we accept the incredible reigns of sixty-three, sixty-six, and again, sixty-three years, which Manetho allows to those three kings, they reigned over Egypt, according to Lepsius' dates, from the year 3095 B.C., to 2903 B.C.
At a period subsequent to these kings the list of Manetho speaks in the sixth dynasty of a king Phiops, who came to the throne as a child in his sixth year, and lived to be 100 years old. The list of Erastosthenes mentions a king Apappus, who reigned for 100 years. The monuments show us a king Pepi, in whom we recognise Phiops and Apappus, and in consequence a reign of ninety-five years is assigned to him (2654–2559 B.C.). Yet hitherto the sixteenth year is the highest found on the monuments for the reign of Pepi; and in the inscription on a tomb at Abydus, now in the museum at Cairo, a man of the name of Una declares that he had filled the highest offices in the kingdom under Teta, the predecessor of Pepi, under Pepi, and again under his successor, Merenra. If one person could be the minister of three successive rulers, it is clear that the second of these reigns could not have lasted 95 or 100 years. Under the reign of Pepi, as well as his immediate predecessors and successors, i.e., in the sixth dynasty of Manetho, the development of Egypt must have undergone a certain change. The kings, previous to this family, are represented on the monuments with a cap falling to one side, or with a tall head-dress; Pepi is represented on one relief with this head-dress, but on another with one of a lower shape. The tall white cap is the crown of Upper Egypt, the lower red one is the crown of Lower Egypt. It is no longer on the plateau of Memphis, and among the tombs there, but in Middle Egypt, near El Kab, and in the valley of Hamamat, which leads from Coptus to the Red Sea, that we find the monuments of Pepi and his race, and the tombs of their priests and magistrates are at Abydus. Under this dynasty, therefore, the central point of the kingdom appears to have been moved from Memphis in the direction of Middle Egypt. On the west coast of the peninsula of Sinai, in the Wadi Maghara, Pepi is seen striking down an enemy; and from the inscription on the tomb of Una, it is clear that Pepi's kingdom extended up the Nile as far as the negroes, that his successor caused dockyards to be built in Nubia, and that Una had to procure blocks of fine stone for the sarcophagus of Pepi and his successor, and also for the pyramid of the latter.[153]
The removal of the centre of the kingdom from Memphis, which is noticeable under the family of Pepi, was completely carried out under a later house, which is stated in the lists to belong to Thebes—the eleventh and twelfth dynasty of Manetho. Upper Egypt became the seat of the royal power; Thebes (the No-Amon, i.e. possession of Ammon, of the Hebrews) took her place beside Memphis. The princes of this new dynasty are no longer called in the monuments the lords of Upper and Lower Egypt, but the "lords of both lands;" they always wear both crowns. Hence it is possible that this royal house in the first instance ruled over Upper Egypt only from Thebes, and that for a long time Upper and Lower Egypt existed side by side independently, till the kings of Thebes succeeded in reducing Lower Egypt under their dominion.
Of Amenemha, the first king of this house, who ruled over Upper and Lower Egypt (2380–2371 B.C.), a colossal figure of red granite is still in existence, which was discovered in Lower Egypt at Tanis (San), not far from Lake Menzaleh.[154] His power must have extended up the Nile over the adjacent part of Nubia, for a pillar discovered there informs us that he intrusted an officer with the superintendence of the gold mines in Nubia.[155] His successor, Sesurtesen I. (2371–2325 B.C.), erected a temple to Ammon at Thebes, and set up obelisks, i.e. pointed monolithic pillars, dedicated to the sun-god, in Lower Egypt, in Fayum, and at Heliopolis. The obelisk at Fayum, not far from the ancient Arsinoe, was about forty feet in height; it has been broken by the fall into two pieces. The obelisk of Heliopolis is sixty feet in height; it still towers over the ruins of this city, near the village of Matarieh. It is not the first obelisk erected in Egypt, for the inscriptions of Chufu mention an obelisk erected by that king, but it is the oldest which has come down to our time. The inscription, repeated on all four sides, runs thus:—"Horus, the life of that which is born, the child of the sun, Sesurtesen, who is beloved by the spirits of Heliopolis, who will live for ever, the golden hawk, the life of that which is born, this gracious god has erected this obelisk at the beginning of the great festival. He has erected it who assures us of life for ever."[156] That this king also ruled in Nubia, and forced his way far up the Nile above Egypt, is proved by a monument in Nubia on the cataracts of the Wadi Halfa; a pillar, on which is depicted Sesurtesen, representing Nubians and negroes, the prisoners of eight nations or tribes, to the god Horus.[157] In the rock