A History of Art in Ancient Egypt, Vol. 1 (of 2)

by Georges Perrot; Charles Chipiez

"Successor and descendant of the deities who once reigned over the valley of the Nile, the king was the living manifestation and incarnation of God: child of the sun (Se Râ), as he took care to proclaim whenever he wrote his name, the blood of the gods flowed in his veins and assured to him the sovereign power."[57] He was the priest above all others. Such a form of worship as that of Egypt, required no doubt a large sacerdotal class, each member of which had his own special function in the complicated and gorgeous ceremonies in which he took part; but the king alone, at least in the principal temples, had the right to enter the sanctuary and to open the door of the kind of chapel in which the symbolical representation of the divinity was kept; he alone saw the god face to face, and spoke to him in the name of his people.[58] The pre-eminent dignity of this priestly office did not, however, prevent the king from taking his proper share in war or political affairs generally. The army of scribes and various functionaries, whose titles may still be read upon the most ancient monuments of the country, depended upon him for their orders from one end of the country to the other, and in war, it was he who led the serried battalions of the Egyptian army. The king was thus a supreme pontif, the immediate chief of all civil and military officers; and, as the people believed that his career was directed by the gods with whom he held converse, he became to them a visible deity and, in the words of an inscription, "the representative of Râ among the living." His divinity, begun on earth, was completed and rendered perpetual in another life. All the dead Pharaohs became gods, so that the Egyptian pantheon obtained a new deity at the death of each sovereign. The deceased Pharaohs thus constituted a series of gods to whom the reigning sovereign would of course address himself when he had anything to ask; hence the monuments upon which we find living Pharaohs offering worship to their predecessors.[59]

Fig. 13.—Seti I. in his War-Chariot, bas-relief at Thebes. (Champollion, pl. 297.)

Fig. 14.—Rameses II.
in adoration before Seti.
From Abydos (Mariette).

The prestige which such a theory of royalty was calculated to give to the Egyptian kings may easily be imagined. They obtained more than respect; they were the objects of adoration, of idolatry. Brought up from infancy in this religious veneration, to which their hereditary qualities also inclined them, generation succeeded generation among the Egyptians, without any attempt to rebel against the royal authority or even to dispute it. Ancient Egypt, like its modern descendant, was now and then the scene of military revolts. These were generally provoked by the presence of foreign mercenaries, sometimes by their want of discipline and licence, sometimes by the jealousy which they inspired in the native soldiery; but never, from the time of Menes to that of Tewfik-Pacha, has the civil population, whether of the town or of the fields, shown any desire to obtain the slightest guarantee for what we should call their rights and liberties. During all those thousands of years not the faintest trace is to be discovered of that spirit from which sprung the republican constitutions of Greece and ancient Italy, a spirit which, in yet later times, has led to the parliamentary governments of Christian Europe. The Egyptian labourer or artisan never dreamt of calling in question the orders of any one who might be master for the time. Absolute obedience to the will of a single man—such was the constant and instinctive national habit, and by it every movement of the social machine, under foreign and native kings alike, was regulated.

From the construction of the pyramids of Cheops and Chephren, and the cutting of a new canal between the two seas under Nekau, to the Mahmoudieh canal of Mehemet-Ali and that abortive enterprise, the barrage of the Nile, the only method thought of for obtaining the necessary labour was compulsion.[60] An order is received by the governor, who has it proclaimed from one village to another throughout his province; next day the whole male population is driven, like a troop of sheep, to the workshops. Each man carries a bag or basket which holds his provisions for a fortnight or a month, as the case may be; a few dry cakes, onions, garlic, and Egyptian beans, as the Greeks called the species of almond which is contained in the fruit of the lotus. Old men and children, all had to obey the summons. The more vigorous and skilful among them dressed and put in place the blocks of granite or limestone; the weakest were useful for the transport of the rubbish to a distance, for carrying clay and water from the Nile to the brickmakers, for arranging the bricks in the sun so that they might be dried and hardened.

Fig. 15.—Homage to Amenophis III. (From Prisse.[61])

Under the stimulus of the rod, this multitude worked well and obediently under the directions of the architect's foreman and of skilled artisans who were permanently employed upon the work; they did all that could be done by men without special education. At the end of a certain period they were relieved by fresh levies from another province, and all who had not succumbed to the hard and continuous work, returned to their own places. Those who died were buried in hasty graves dug in the sands of the desert by the natives of their own village.