The further we advance into the history of Egypt, the more does the self-conceit and absurdity of the glorification of the king increase; under the reign of Ramses II one often gets the impression that he considered himself a superhuman being standing in direct communication with the gods. Like Amenhotep III, we often find him in the Nubian temples too, worshipping his own person, which is seated between Amen and Mut, or Khnem and Anuqat. The intention may have been to raise the reigning king—as formerly Usertsen III—to be territorial god of the subjected Cushites.
The residence of Ramses II was generally at Tanis, which he had newly constructed and adorned with numerous monuments, and which now received the name of “the town of Ramses.” The writers of the time are never tired of praising the glories of this city, which was a seaport as well as an important emporium. On account of its numerous relations with Syria, it is only natural that the centre of gravity of the kingdom should have been transferred here, and that many new foundations should have originated on the eastern frontier of Egypt. The frontier defences of Egypt proper against the tribes of the desert, were always kept up and sharply watched. As formerly, Thebes remained the real capital of the land; next to it, Memphis asserted its long-inherited right as the oldest residence and as dwelling-place of Ptah, the Father of the Divinities. The numerous private monuments bear witness to the well-being of the land more than the buildings, as also, to a certain degree, do the rhetorical descriptions of the writers.
Numerous admirable experiments in sculpture have come down to us, above all the likeness of Ramses II preserved in Turin. The marvellous and careful work of the relief in the temple of Seti I at Abydos has already been mentioned; a certain grandeur must not be denied to the composition of the great war picture which represents the events of the Kheta war in the year V of Ramses II,—the mustering of the troops, the life in camp, the advance of the enemy, and the battle of Kadesh. The king had the picture carried out in coloured relief three times, in the Ramesseum, in Luxor, and in Abu Simbel. Besides these, there are also numerous examples of every kind of art-work, even to the simplest steles, often very roughly worked.
Some things have come to us of the literature of the times; chiefly the poem which Ramses II had composed and written on the walls of the temples to commemorate his battle with the Kheta. It is a work which, in spite of its official character, is not wanting in life and poetry.
There are also many narratives, such as the celebrated tale of the two brothers, written under Meneptah. Above all, there are the numerous epistles, rhetorical studies, descriptions of the power of the king and his works, the praise of learning, hymns, moral exhortations, also unmeaning letters which evidently served as models for real letters and reports. Besides these collections, we have also many authentic letters, reports, acts, etc., which give us much information concerning the life and doings of the Egyptians in the thirteenth century B.C.
If we cast an eye on the religious life, we clearly recognise that we are here dealing with an epoch in which heretic endeavours are completely suppressed, and orthodoxy asserts its unconditional sway. The religious literature of the time became characterised fairly early. At every turn we meet with the formulas of the victorious esoteric doctrine. The numerous temples show the increase of the power of the priests. All natural relations were restrained and stifled by religion. War was carried on by order, and in the name of, Amen, so as to increase his subjects and to bring him in rich booty. The inscriptions relate very little concerning the actions of the kings, but a great deal concerning the conversations which they had with the deities, and how they “cast all lands at their feet.” The eldest son of Ramses II, Khamuas, became high priest of Ptah in Memphis, and carefully looked after the worship of the sacred Apis: he caused the celebrated tombs of Apis, the Serapeum of Memphis, to be built. By those who came after, he was looked on as a great philosopher and magician.
It is known to us that, as a long established custom, the officials as a rule held one or more priesthoods besides their state office; naturally, higher education and, above all, instruction in writing and learning, were entirely in the hands of the priests. We meet with the enervating effects of these conditions throughout the whole course of Egyptian history.
When the intellectual life becomes torpid, physical strength also disappears. Since everything that constitutes nationality is converted into outer forms, a nation loses even the vitality and power necessary to maintain an independent existence.[c]
DEATH OF RAMSES II
Thus, somewhat frigidly, Eduard Meyer has summed up the achievements of the great Ramses. The words of Brugsch make a good epilogue.