But whence came this tendency in the human mind? Did it inhere in the race, or was it the growth of external circumstances? Something, perhaps, may be granted to each of these causes. The narrow belt of fertile land in Egypt, fed by the overflowing Nile, quickened by the tropical sun, teeming with inexhaustible powers of life, continually called the mind anew to the active, creative powers of nature. And yet it may be suspected that the law of movement by means of antagonism and reaction may have had its influence also here. The opinion is now almost universal, that the impulse of Egyptian civilization proceeded from Asia. This is the conclusion of Bunsen at the end of his first volume. "
The cradle of the mythology and language of Egypt," says he, "is Asia. This result is arrived at by the various ethnological proofs of language which finds Sanskrit words and forms in Egypt, and of comparative anatomy, which shows the oldest Egyptian skulls to have belonged to Caucasian races." If, then, Egyptian civilization proceeded from Central Asia, Egyptian mythology and religion probably came as a quite natural reaction from the extreme spiritualism of the Hindoos.
The question which remains is, whether they arrived at their nature-worship directly or indirectly; whether, beginning with Fetichism, they ascended to their higher conceptions of the immortal gods; or, beginning with spiritual existence, they traced it downward into its material manifestations; whether, in short, their system was one of evolution or emanation. For every ancient theogony, cosmogony, or ontogony is of one kind or the other. According to the systems of India and of Platonism, the generation of beings is by the method of emanation. Creation is a falling away, or an emanation from the absolute. But the systems of Greek and Scandinavian mythology are of the opposite sort. In these, spirit is evolved from matter; matter up to spirit works. They begin with the lowest form of being,—night, chaos, a mundane egg,—and evolve the higher gods therefrom.
It is probable that we find in Egypt a double tendency. One is the Asiatic spiritualism, the other the African naturalism. The union of the ideal and the real, of thought and passion, of the aspirations of the soul and the fire of a passionate nature, of abstract meditation and concrete life, had for its result the mysterious theology and philosophy which, twenty centuries after its burial under the desert sands, still rouses our curiosity to penetrate the secret of this Sphinx of the Nile.
We have seen in a former section that the institutions of Egypt, based on a theocratic monarchy, reach back into a dim and doubtful antiquity. Monuments, extending through thirty-five centuries, attest an age preceding all written history. These monuments, so far as deciphered by modern Egyptologists, have confirmed the accuracy of the lists of kings which have come to us from Manetho. We have no monument anterior to the fourth dynasty, but at that epoch we find the theocracy fully organized. The general accuracy of Manetho's list has been demonstrated by the latest discoveries of M. Mariette, and has rendered doubtful the idea of any of the dynasties being contemporaneous.
The main chronological points, however, are by no means as yet fixed. Thus, the beginning of the first dynasty is placed by Böckh at B.C. 5702, by Lepsius B.C. 3892, by Bunsen B.C. 3623, by Brugsch B.C. 4455, by Lauth B.C. 4157, by Duncker 3233. The period of the builders of the great Pyramids is fixed by Bunsen at B.C. 3229, by Lepsius at B.C. 3124, by Brugsch at B.C. 3686, by Lauth at B.C. 3450, and by Böckh at B.C. 4933.
The Egyptian priests told Herodotus that there were three hundred and thirty-one kings, from Menes to Moeris, whose names they read out of a book. After him came eleven others, of whom Sethos was the last. From Osiris to Amasis they counted fifteen thousand years, though Herodotus did not believe this statement. If the three hundred and forty-two kings really existed, it would make Menes come B.C. 9150,—at an average of twenty-five years' reign to each king.
Diodorus saw in Egypt a list of four hundred and seventy-nine kings. But he says in another place that Menes lived about four thousand seven hundred years before his time. Manetho tells us that from Menes there were thirty dynasties, who reigned five thousand three hundred and sixty-six years. But he gives a list of four hundred and seventy-two kings in these dynasties, to the time of Cambyses. The contradictions are so great, and the modes of reconciling Manetho, Herodotus, Diodorus, Eratosthenes, and the monuments are so inadequate, that we must regard the whole question of the duration of the monarchy as unsettled. But from the time when the calendar must have been fixed, from the skill displayed in the Pyramids, and other reasons independent of any chronology, Duncker considers the reign of Menes as old as B.C. 3500.
The history of Egypt is divided into three periods, that of the old, the middle, and the new monarchy. The first extends from the foundation of the united kingdom by Menes to the conquest of the country by the Hyksôs. The second is from this conquest by the Hyksôs till their expulsion. The third, from the re-establishment of the monarchy by Amosis to its final conquest by Persia. The old monarchy contained twelve dynasties; the Hyksôs or middle monarchy, five; the new monarchy, thirteen: in all, thirty.
The Hyksôs, or Shepherd Kings, were at first supposed to be the Hebrews: but this hypothesis adapted itself to none of the facts. A recent treatise by M. Chabas shows that the Hyksôs were an Asiatic people, occupying the country to the northeast of Egypt. After conquering Lower Egypt, Apapi was king of the Hyksôs and Tekenen-Ra ruled over the native Egyptians of the South. A papyrus, as interpreted by M. Chabas, narrates that King Apapi worshipped only the god Sutech (Set), and refused to allow the Egyptian gods to be adored. This added to the war of races a war of religion, which resulted in the final expulsion of the Shepherds, about B.C. 1700. The Hyksôs are designated on the monuments and in the papyri as the "Scourge" or "Plague," equivalent in Hebrew to the Tzir'ah, commonly translated "hornet," but evidently the same as the Hebrew tzavaath, "plague," and the Arabic tzeria, "scourge," or "plague."
According to the learned Egyptologist, Dr. Brugsch, the Hebrew slaves in Egypt are referred to in a papyrus in the British Museum of the date of Ramses II. (B.C. 1400), in a description by a scribe named Pinebsa of the new city of Ramses. He tells how the slaves throng around him to present petitions against their overseers. Another papyrus reads (Lesley, "Man's Origin and Destiny"): "The people have erected twelve buildings. They made their tale of bricks daily, till they were finished." The first corroboration of the biblical narrative which the Egyptian monuments afford, and the first synchronism between Jewish and Egyptian history, appear in the reign of Ramses II., about B.C. 1400, in the nineteenth dynasty.
It appears from the monuments and from the historians that somewhere about B.C. 2000, or earlier, this great movement of warlike nomadic tribes occurred, which resulted in the conquest of Lower Egypt by the pastoral people known as Hyksôs. It was perhaps a movement of Semitic races, the Bedouins of the desert, like that which nearly three thousand years after united them as warriors of Islam to overflow North Africa, Syria, Persia, and Spain. They oppressed Egypt for five hundred years (Brugsch), and appear on the monuments under the name of Amu (the herdsmen) or of Aadu (the hated ones). Their kings resided at Tanis (in Egyptian Avaris), in the Delta. That their conquests had a religious motive, and were made, like that of Mohammed, in the interest of monotheism, seems possible. At all events, we find one of them, Apapi, erecting a temple to Sutech (the Semitic Baal), and refusing to allow the worship of other deities.
The majority of Egyptologists believe that the Hebrews entered Egypt while these Hyksôs kings, men of the same Semitic family and monotheistic tendencies, were ruling in Lower Egypt. The bare subterranean temple discovered by M. Mariette, with the well near it filled with broken statues of the Egyptian gods, is an indication of those tendencies. The "other king, who knew not Joseph," was a king of the eighteenth dynasty, who conquered the Hyksôs and drove them out of Egypt. Apparently the course of events was like that which many centuries later occurred in Spain. In both cases, the original rulers of the land, driven to the mountains, gradually reconquered their country step by step.
The result of this reconquest of the country would also be in Egypt, as it was in Spain, that the Semitic remnants left in the land would be subject to a severe and oppressive rule. The Jews in Egypt, like the Moors in Spain, were victims of a cruel bondage. Then began the most splendid period of Egyptian history, during the seventeenth, sixteenth, fifteenth, and fourteenth centuries before Christ. The Egyptian armies overran Syria, Asia Minor, and Armenia as far as the Tigris.
Ramses II., the most powerful monarch of this epoch, is probably the king whose history is given by Herodotus and other Greek writers under the name of Sesostris.M. de Rougé believes himself able to establish this identity. He found in the Museum at Vienna a stone covered with inscriptions, and dedicated by a person whose name is given as Ramses Mei-Amoun, exactly in the hieroglyphics of the great king. But this person's name is also written elsewhere on the stone Ses, and a third time as Ses Mei-amoun, showing that Ses was a common abbreviation of Ramses. It is also written Sesu, or Sesesu, which is very like the form in which Diodorus writes Sesostris, namely, Sesoosis. Now Ramses II., whose reign falls about B.C. 1400, erected a chain of fortresses to defend the northeastern border of Egypt against the Syrian nomads. One of these fortresses was named from the King Ramses, and another Pachtum. The papyri contain accounts of these cities.
One papyrus, in the British Museum, is a description by a scribe named Pinebsa, of the aspect of the city Ramses, and of the petitions of the laborers for relief against their overseers. These laborers are called Apuru, Hebrews. In a papyrus of the Leyden Museum, an officer reports to his superior thus: "May my lord be pleased. I have distributed food to the soldiers and to the Hebrews, dragging stones for the great city Ramses Meia-moum. I gave them food monthly." This corresponds with the passage (Exodus i. 11): "They built for Pharaoh treasure-cities, Pithom and Raamses."
The birth of Moses fell under the reign of Ramses II. The Exodus was under that of his successor, Menepthes. This king had fallen on evil times; his power was much inferior to that of his great predecessor; and he even condescended to propitiate the anti-Egyptian element, by worshipping its gods. He has left his inscription on the monuments with the title, "Worshipper of Sutech-Baal in Tanis." The name of Moses is Egyptian, and signifies "the child."
"Joseph," says Brugsch, "was never at the court of an Egyptian Pharaoh, but found his place with the Semitic monarchs, who reigned at Avaris-Tanis in the Delta, and whose power extended from this point as far as Memphis and Heliopolis." The "king who knew not Joseph" was evidently the restored Egyptian dynasty of Thebes. These monarchs would be naturally averse to all the Palestinian inhabitants of the land. And the monuments of their reigns represent the labors of subject people, under task-masters, cutting, carrying, and laying stones for the walls of cities.
To what race do the Egyptians belong? The only historic document which takes us back so far as this is the list of nations in the tenth chapter of Genesis. We cannot, indeed, determine the time when it was written. But Bunsen, Ebers, and other ethnologists are satisfied that the author of this chapter had a knowledge of the subject derived either from the Phoenicians or the Egyptians. Ewald places his epoch with that of the early Jewish kings. According to this table the Egyptians were descended from Ham, the son of Noah, and were consequently of the same original stock with the Japhetic and Semitic nations. They were not negroes, though their skin was black, or at least dark. According to Herodotus they came from the heart of Africa; according to Genesis (chap. x.) from Asia. Which is the correct view?
The Egyptians themselves recognized no relationship with the negroes, who only appear on the monuments as captives or slaves.
History, therefore, helps us little in this question of race. How is it with Comparative Philology and Comparative Anatomy?
The Coptic language is an idiom of the old Egyptian tongue, which seems to belong to no known linguistic group. It is related to other African languages only through the lexicon, and similarly with the Indo-European. Some traces of grammatic likeness to the Semitic may be found in it; yet the view of Bunsen and Schwartz, that in very ancient times it arose from the union of Semitic and Indo-European languages, remains only a hypothesis. Merx (in Schenkel's Bibel-Lexicon) says this view "rests upon a wish formed in the interest of the Philosophy of History; and the belief of a connection between these tongues is not justified by any scientific study of philology. No such ethnological affinity can be granted,—a proof of which is that all facts in its favor are derived from common roots, none from common grammar."
Benfey, however, assumed two great branches of Semitic nationalities, one flowing into Africa, the other into Western Asia.Ebers gives some striking resemblances between Egyptian and Chaldaic words, and says he possesses more than three hundred examples of this kind; and in Bunsen's fifth volume are comparative tables which give as their result that a third part of the old Egyptian words in Coptic literature are Semitic, and a tenth part Indo-European. If these statements are confirmed, they may indicate some close early relations between these races.
The anatomy of the mummies seems to show a wide departure from negro characteristics. The skull, chin, forehead, bony system, facial angle, hair, limbs, are all different. The chief resemblances are in the flat nose, and form of the backbone. Scientific ethnologists have therefore usually decided that the old Egyptians were an Asiatic people who had become partially amalgamated with the surrounding African tribes. Max Duncker comes to this conclusion, and says that the Berber languages are the existing representatives of the old Egyptian. This is certainly true as concerns the Copts, whose very name is almost identical with the word "Gupti," the old name from which the Greeks formed the term Ægypti. Alfred Maury (Revue d. D. Mondes, September, 1867) says that, "according to all appearances, Egypt was peopled from Asia by that Hamitic race which comprised the tribes of Palestine, Arabia, and Ethiopia.
Its ancient civilization was, consequently, the sister of that which built Babylon and Nineveh. In the valley of the Nile, as in those of the Euphrates and the Tigris, religion gave the motive to civilization, and in all the three nations there was a priesthood in close alliance with an absolute monarchy." M. de Rougé is of the same opinion. In his examination of the monuments of the oldest dynasties, he finds the name given to the Egyptians by themselves to be merely "the Men" (Rut),—a word which by the usual interchange of R with L, and of T with D, is identical with the Hebrew Lud (plural Ludim), whom the Book of Genesis declares to have been a son of Misraim. This term was applied by the Israelites to all the races on the southeast shore of the Mediterranean. It is, therefore, believed by M. de Rougé that the Egyptians were of the same family with these Asiatic tribes on the shores of Syria. Here, then, as in so many other cases, a new civilization may have come from the union of two different races,—one Asiatic, the other African. Asia furnished the brain, Africa the fire, and from the immense vital force of the latter and the intellectual vigor of the former sprang that wonderful civilization which illuminated the world during at least five thousand years.