We also see that the royal despotism
could not long prevail against the powerful social organization of which we have given a sketch, for, in re-establishing the worship of Isis, Cheops doubtless restored at the same time the national institutions, the violation of which has left so marked a trace in the historic traditions of Egypt.
To show our impartiality, we ought to state that many modern historians have judged Egyptian royalty much more severely than we. Among them, M. François Lenormant may be particularly mentioned.
“From the time of the oldest dynasties,” says he, “we see existing this boundless respect for royalty, which became a genuine worship, and made Pharaoh the visible god of his subjects. The Egyptian monarchs were more than sovereign pontiffs, they were real divinities.... They identified themselves with the great divinity Horus because, as an inscription says: ‘The king is the image of Ra (the sun-god) among the living.’
“It is easily understood what a prestige was given to the sovereign power in Egypt by such an explanation of royalty. This power, already so great among the Asiatic nations adjoining that country, assumed the character of genuine idolatry. The Egyptians were, with respect to their king, only trembling slaves, obliged by religion even to blindly execute his orders. The highest and most powerful functionaries were only the humble servants of Pharaoh.... For this régime to last so many ages with no notable modification, the Egyptians must have been profoundly convinced that the government they were under emanated from the divine will.[38]
Egyptian society stood on so firm a basis that it could be oppressed, but not overthrown, by the despotism of its kings. Property was so well secured by the general law of inheritance, the sacerdotal and military aristocracy was so firmly established in its independence, that the first excess of power only affected the laboring classes. Unable to dispose of the property of their subjects, the kings appropriated, as J. J. Rousseau justly remarks, “rather men’s arms than their purse.” It was thus they effected the gigantic work of erecting the pyramids by the enforced labors of a whole nation. Property was spared, but humanity was oppressed.
TO BE CONTINUED.
[12] Diodorus. History thus confirms the Scriptures: “From that time unto this day, in the whole land of Egypt, the fifth part is paid to the king, and it is become as a law, except the land of the priests, which was free from this covenant” (Gen. xlvii. 26). This privilege was not always preserved. The Rosetta inscription informs us that the sacred lands paid annually into the royal treasury an artabe for each aroure of land, and an amphora of wine for every aroure of vineyard.
[13] Egypte ancienne, p. 111.
[14] Chemistry comes from Chemi—which means Egypt.—Tr.