Uarda. Georg Ebers
is still standing and known as the temple of Qurnah.]—and was one of the largest in the City of the Dead. Only that magnificent building of the time of the deposed royal race of the reigning king’s grandfather—that temple which had been founded by Thotmes III., and whose gate-way Amenophis III. had adorned with immense colossal statues—[That which stands to the north is the famous musical statue, or Pillar of Memmon]—exceeded it in the extent of its plan; in every other respect it held the pre-eminence among the sanctuaries of the Necropolis. Rameses I. had founded it shortly after he succeeded in seizing the Egyptian throne; and his yet greater son Seti carried on the erection, in which the service of the dead for the Manes of the members of the new royal family was conducted, and the high festivals held in honor of the Gods of the under-world. Great sums had been expended for its establishment, for the maintenance of the priesthood of its sanctuary, and the support of the institutions connected with it. These were intended to be equal to the great original foundations of priestly learning at Heliopolis and Memphis; they were regulated on the same pattern, and with the object of raising the new royal residence of Upper Egypt, namely Thebes, above the capitals of Lower Egypt in regard to philosophical distinction.
One of the most important of these foundations was a very celebrated school of learning.
[Every detail of 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