We have shown the artists of ancient Egypt making naïve and sincere transcripts of reality; we have shown them, in their religious and historical scenes, inventing motives, creating types, and even aspiring to the ideal; we have yet to show that they understood fun and could enjoy a laugh. Without this last quality their art would hardly be complete. In the royal tombs at Thebes we find a lion and a donkey singing to their own accompaniment on the harp and lyre respectively.[351] This particular bent of the Egyptian artist is seen at its best, however, in a group of remains which are called the Satirical Papyri, and apparently date from the nineteenth dynasty. The Egyptians, like the Greeks after them, seem to have understood that sculpture properly speaking, the art that produces figures of large size from such materials as bronze and marble, does not lend itself to the provocation of laughter by the voluntary production of ugliness and deformity. They also perceived that such subjects were equally ill-adapted for wall paintings, whether in tombs or palaces. Among them, as among the Greeks, the grotesque was only allowed to appear where the forms were both very much smaller than life and considerably generalized. The designs traced with a light and airy hand upon such papyri as that of which the Turin Museum possesses an important fragment are examples of this treatment.
The drawings in this papyrus are not caricatures as we now understand the word. Caricature is an exaggerated portrait; it founds itself upon reality while turning it into ridicule by the accentuation of its most laughable features. But the drawings in this manuscript are inspired by the same ideas and the same intellectual bent as our modern caricatures. They respond to the universal taste of mankind for the mental relaxation afforded by parody, for the relief from the serious business of life which is to be found in comedy and burlesque. Ancient Egypt was a merry country. Its inhabitants were as pleased as children over the simplest and most homely jokes; jests, fantastic tales, and fables in which animals acted like men and women, were as popular with them as with their successors in civilisation. Their comic artists were especially fond of treating scenes of this last description, and their works often remind us of those produced in much later times for the illustration of Æsop or La Fontaine.
Fig. 278.—Battle of the Cats and Rats. From Prisse.
Prisse reproduces the most interesting part of the Turin papyrus, and we have copied a fragment of his plate (Fig. [278]). "In the first group, four animals—an ass, a lion, a crocodile, and a monkey—make up a quartette, playing on such musical instruments as were then in fashion. Next comes an ass dressed, armed, and sceptred like a Pharaoh; with a majestic swagger he receives the offerings brought to him by a cat of high degree, to whom a bull is proud to act as conductor. At the side a unicorn seems to threaten a kneeling cat with its harp..... The scenes drawn below, and on a smaller scale, are no more coherent than these. In the first place we see a flock of geese in open rebellion against its conductors—three cats, one of whom has fallen under the blows of the angry birds. Next we come to a sycamore in which an hippopotamus is perched; a hawk has climbed into the tree by means of a ladder and proceeds to dislodge him; finally, we have a fortress defended by an army of cats, who are without other arms than their claws and teeth, against a storming party of rats provided with arms offensive and defensive, and led by one of their own species, who is mounted on a chariot drawn by two greyhounds.
"The artist's idea—at least in the lower part of the picture—seems to have been to paint the cats defeated by the animals upon which they prey. It is the world turned upside down, or if the painter must be credited with a deeper meaning, it is the revolt of the oppressed against the oppressor."[352]
The lower part of the plate contains a scene of the same kind taken from a papyrus in the British Museum. A flock of geese are being driven along by a cat, and a herd of goats by two wolves with crook and wallet; one of the wolves is playing on the double flute. At the other end there is a lion playing draughts with an antelope.
One of the tombs has upon its walls a picture of a humble and timid cat attempting to propitiate a lion by the offering of a goose.[353]
In the opinion of some these scenes are satires upon royalty and religion. This is an evident exaggeration. We have no reason to suppose that the Egyptian intellect ever arrived at the maturity required for scepticism. Neither the authority of Pharaoh nor that of the priests seems to have ever been called in question. But although their anger was not stirred by the government of the world, they could find something to laugh at in it. In the cat presented to an ass we cannot fail to see a parody of Pharaoh receiving the homage of some vanquished enemy. Still more personal is the cat offering a goose to a lion. The cat can only be that unlucky fellah who, in the Egypt of the Pharaohs as in that of the Khedives, has never succeeded in keeping clear of the bastinado and the corvée except by giving presents to the sheikh of his village or the mudir of the neighbouring town. In laying this scene upon the wall the artist was writing a page of his own biography and of the history of all the people about him. He revenged himself in his own way upon the greedy functionary to whom he had been compelled to offer the fatlings of his own farm-yard.
