The return of the hated and revengeful Euergetes was not dreaded so much by the Alexandrians as the being made a province of Syria. Cleopatra received no help from Demetrius, but she lost the love of her people by asking for it, and she was soon forced to fly from Alexandria. She put her treasures on board a ship, and joined her son Ptolemy and her son-in-law Demetrius in Syria, while Euergetes regained his throne. As soon as Euergetes was again master of Egypt, it was his turn to be revenged upon Demetrius; and he brought forward Zabbineus, a young Egyptian, the son of Protarchus, a merchant, and sent him into Syria with an army to claim the throne under the name of Alexander, the adopted son of Antiochus. Alexander easily conquered and then put to death Demetrius, but, when he found that he really was King of Syria, he would no longer receive orders from Egypt; and Euergetes found that the same plots and forces were then wanted to put down this puppet, which he had before used to set him up. He began by making peace with his sister Cleopatra, who was again allowed to return to Egypt; and we find her name joined with those of Euergetes and his second queen in one of the public acts of the priests. He then sent an army and his daughter Tryphaena in marriage to Antiochus Grypus, one of the sons of Demetrius, who gladly received his help, and conquered Alexander and gained the throne of his father.
We possess a curious inscription upon an obelisk that once stood in the island of Philæ, recording, as one of the grievances that the villagers smarted under, the necessity of finding supplies for the troops on their marches, and also for all the government messengers and public servants, or those who claimed to travel as such. The cost of this grievance was probably greater at Philæ than in other places, because the traveller was there stopped in his voyage by the cataracts on the Nile, and he had to be supplied with labourers to carry his luggage where the navigation was interrupted. Accordingly the priests at Philæ petitioned the king that their temple might be relieved from this heavy and vexatious charge, which they said lessened their power of rightly performing their appointed sacrifices; and they further begged to be allowed to set up a monument to record the grant which they hoped for. Euergetes granted the priests’ prayer, and accordingly they set up a small obelisk; and the petition and the king’s answer were carved on the base of this monument.
The gold mines near the Nubian or Golden Berenicê, though not so rich as they used to be, were worked with full activity by the unhappy prisoners, criminals, and slaves, who were there condemned to labour in gangs under the lash of their taskmasters. Men and women alike, even old men and children, each at such work as his overstretched strength was equal to, were imprisoned in these caverns tunnelled under the sea or into the side of the mountain; and there by torchlight they suffered the cruel tortures of their overseers without having power to make their groans heard above ground. No lot upon earth could be more wretched than that of these unhappy men; to all of them death would have been thought a boon.
The survey of the coast of the Red Sea, which was undertaken in this or the last reign, did not reach beyond the northern half of that sea. It was made by Agatharcides, who, when the philosopher Heracleides Lembus filled the office of secretary to the government under Philometor, had been his scribe and reader. Agatharcides gives a curious account of the half-savage people on these coasts, and of the more remarkable animals and products of the country. He was a most judicious historian, and gave a better guess than many at the true cause of why there was most water in the Nile in the dry est season of the year; which was a subject of never-ceasing inquiry with the travellers and writers on physics. Thaïes said that its waters were held back at its mouths by the Etesian winds, which blow from the north during the summer months; and Democritus of Abdera said that these winds carried heavy rain-clouds to Ethiopia; whereas the north winds do not begin to blow till the Nile has risen, and the river has returned to its usual size before the winds cease. Anaxagoras, who was followed by Euripides, the poet, thought that the large supply of water came from the melting of snow in Ethiopia. Ephorus thought that there were deep springs in the river’s bed, which gushed forth with greater force in summer than in winter. Herodotus and OEnopides both thought that the river was in its natural state when the country was overflowed; and the former said that its waters were lessened in winter by the attraction of the sun, then over Southern Ethiopia; and the latter said that, as the earth grew cool, the waters were sucked into its pores. The sources of the Nile were hidden by the barbarism of the tribes on its banks; but by this time travellers had reached the region of tropical rains; and Agatharcides said that the overflow in Egypt arose from the rains in Upper Ethiopia. But the Abyssinian rains begin to fall at midsummer, too late to cause the inundation in Egypt; and therefore the truth seemed after all to lie with the priests of Memphis, who said the Nile rises on the other side of the equator, and the rain falling in what was winter on that side of the globe made the Nile overflow in the Egyptian summer.
From the very earliest times, says Ebers, the Pharaohs had understood the necessity of measuring exactly the amount or deficiency of the inundations of the Nile, and Nilometers are preserved which were erected high up the river in Nubia by kings of the Old Empire, by princes, that is to say, who reigned before the invasion of the Hyksos. Herodotus tells us that the river must rise sixteen ells for the inundation to be considered a favourable one. If it remained below this mark, the higher fields failed in obtaining a due supply of water, and a dearth was the result. If it greatly exceeded it, it broke down the dykes, damaged the villages, and had not retired into its bed by the time for sowing the seed. Thus the peasant, who could expect no rain, and was threatened neither by frosts nor storms, could have his prospects of a good or bad harvest read off by the priests with perfect certainty by the scale of the Nilometer, and not by the servants of the divinities only, but by the officers of the realm, who calculated the amount of taxes to be paid to them in proportion to the rising of the river.
The standard was protected by the magic power of unapproachable sanctity, and the husbandman has been strictly interdicted from the earliest time to this very day from casting a glance at it during the time when the river is rising; for what sovereign could bear to disclose without reserve the decrees of Providence as to the most important of his rights, that of estimating the amount of taxes to be imposed? In the time of the Pharaohs it was the priesthood that declared to the king and to the people their estimate of the inundations, and at the present day, the sheik, who is sworn to secrecy, is under the control of the police of Cairo, and has his own Nilometer, the zero point of which is said to be somewhat below that of the ancient standard. The engineers of the French expedition first detected the fraud, by means of which the government endeavoured every year to secure the full amount of taxes.
When the Nile has reached a height of a little over fifteen old Arabic ells, it exceeds its lowest level by more than eight ells, and has reached the height requisite to enable it to irrigate the highest fields. This happy event is announced to the people, who await it with breathless anxiety, and the opening of the dykes may be proceeded with. A festival to celebrate this occasion has been held from the remotest times. At the present time customs prevail which can, it is alleged, be traced by direct descent to the times of the Pharaohs, and yet during the dominion of Christianity in Egypt, and later again under sovereigns governing a nation wholly converted to Islam, the old worship of the Nile, with all its splendour, its display, and its strange ceremonies, was extirpated with the utmost rigour. But some portion of every discarded religion becomes merged in the new one that has supplanted it as a fresh form of superstition, and thus we discover from a Christian document dating from the sixth century, that the rising of the Nile “in its time” was no longer attributed to Osiris, but to a certain Saint Orion, and, as the priest of antiquity taught that a tear of Isis led to the overflowing of the Nile, so we hear the Egyptians of the present day say that “a divine tear” has fallen into the stream and caused the flood.