Eastern Life. Harriet Martineau

visit of Alexander the Great to Egypt took place 332 B.C. He left orders that the country should be governed by its own laws, and that its religion should be absolutely respected. This was wise and humane; and no doubt we owe some of our knowledge of more ancient times to this conservative principle of Alexander's government. But he was not practically sustained by his deputies; and he died eight years after his visit to Egypt. – His successor gave the government of Egypt into the hands of Ptolemy, who called himself the son of Lagus, but was commonly believed to be an illegitimate son of Philip of Macedon. In seventeen years he became king; and with him begins the great line of the Ptolemies, of whom sixteen reigned in succession for 275 years, till the witch Cleopatra let the country go into the hands of the Romans, to become a Roman province, in 30 B.C.

      It was under the government of the first Ptolemy that Greek visitors again explored the Nile valley as high as Thebes, and higher. Hecataeus of Abdera was one of these travellers, and a great traveller he was; for, if Diodorus Siculus tells us truly, he once stood on Salisbury Plain, and saw there the great temple of the Sun which we call Stonehenge:⁴³ and he certainly stood on the plain of Thebes, and saw the great temple of the Sun there. The priests had recovered their courage, under the just rule of the Greeks, and had brought out the gold and silver and other treasures of the temples which had been carefully hidden from the Persians. Thebes, however, was almost dead by this time; and its monuments were nearly all which a stranger had to see. We are glad to know that the records of the priests told of forty-seven tombs existing in the Valley of Kings' Sepulchres, of which seventeen had at that time been discovered under their concealment of earth and laid open. Some of these, and some fresh ones, have been explored in our own days; but it is an animating thing to believe that there were at least forty-seven originally; and that many yet remain, untouched since they were closed on the demise of the Pharaohs. Whose will be the honour of laying them open? – not in the Cambyses spirit of rapine; but in all honour and reverence, in search of treasures which neither moth nor rust can corrupt, nor thieves carry away – a treasure of light out of the darkened place, and of knowledge out of that place where usually no device or knowledge is found!

      We are grieved now to lose the old Egyptian names: but at this time they naturally become exchanged for Greek. On becomes Heliopolis. This becomes Abydos. Thebes (called in the Bible No Ammen) becomes Diospolis Magna. Pilak becomes Philae. Petpieh is Aphroditopolis (the city of Athor). Even the country itself, from being called Khem (answering to Ham in the Bible), is henceforth known as Aegyptus.

      In the reign of the second Ptolemy lived a writer of uncommon interest and importance to us now: – Manetho, the Egyptian priest. We have only fragments of the writings of Manetho; but they are of great and immediate value to us: fragments of the history of Egypt, which he wrote at the command of Ptolemy Philadelphus. He wrote in Greek, of course, deriving his information from the inscriptions in the temples. What would not we give now for his knowledge of the Egyptian language! and what would we not give to have his works complete! His abode was at that great seat of learning where Moses got his lore – Heliopolis. He is the very man we want – to stand on the ridge of time, and tell us who are below, what was doing in the depths of the old ages. He did so stand; and he did fully tell what he saw: but his words are gone to the four winds, and but a few unconnected declarations have reached us. We have a list of old kings from him: and Josephus has, by extracting, preserved some passages of his account of the Hebrews when in Egypt: but Josephus, in his unscrupulous vanity, wishing to make out that his nation were descended from the Shepherd Kings, put certain words of his own into Manetho's mouth, thus impairing our trust in the poor extracts we have. It appears, and should be remembered, that the Egyptian records make no mention of the Hebrews; and that what Manetho told of them must therefore be derived from other, and probably inferior sources. His list of kings is preserved in some early Christian writers: but the difficulty has been how to use it, and how far to trust it. I must not enter here upon the story, however interesting, of the fluctuations of the credit of Manetho. Suffice it that all recent discoveries have directly tended to establish his character as an able and conscientious historian. The names he gives have been found inscribed in temples and tombs; and even, latterly, in the Pyramids: and the numerous and nameless incidental notices which occur in the study of ancient monuments have, in this instance, gone to corroborate the statements of Manetho. As the monuments are a confirmation of his statements, so are his statements a key to the monuments: and with this intimation of unbounded obligations to Manetho, we must leave him.

      One event which happened in the reign of the second Ptolemy we must just refer to, as it is connected with the chronological questions which make up so much of the interest of the history of Egypt. The Jews then in Egypt were emancipated by this Ptolemy; and they employed their influence with him in obtaining, by his countenance, a good Greek translation of their Scriptures. By communication with the High Priest at Jerusalem, there came about an appointment of seventy qualified men who translated the Hebrew Scriptures into Greek, and presented the world with the version called the Septuagint. The chronology of this work differs widely from that given by the Samaritan and Hebrew versions; the Septuagint assigning, between Adam and Abraham, nearly 1400 years more than the Hebrew; and so on. For a long course of time, the learned and religious world believed that the discrepancy between the Septuagint and (so-called) Mosaic histories was ascribable to forgery on the part of the Alexandrian Jews. But now that chronological evidence is flowing in from, other sources, the judgment of biblical scholars is becoming favourable to the Septuagint computation. Of course it becomes at the same time more accordant with the recorded history of Egypt.

      In the reign of the third Ptolemy lived Eratosthenes, – a truly great scholar and wise man, – called the second Plato, and also the second, of the first man in every science. He was a Greek, understanding Egyptian: and he wrote a history of Egypt in correction of that of Manetho. Their statements, their lists of kings, appear at first sight irreconcileable. This is not the place in which to give an account of the difficulty. It is enough to say that the attention of scholars has been employed upon it to good purpose; and that it may be hoped that two men, reasonably believed so trustworthy, will be found, when we can understand them, to have told the same story, and to have supplied us with new knowledge by the Very difference in their way of telling it.

      One great event must be noticed before we go on from the dominion of the Ptolemies to that of Rome. The Ptolemies degenerated, as royal races are apt to do; and after a few of their reigns, the Egyptians became as heartily tired of their Greek rulers as they had been of the Persian. In the time of the eighth and ninth sovereigns of this line Thebes rebelled, and maintained a long resistance against the authority and forces of Ptolemy Lathyrus. The temples were stout citadels, in which the besieged could seclude themselves: and they held them long. When Ptolemy Lathyrus prevailed at last, he made dreadful havoc at Thebes. Cambyses had done wonders in the way of destruction: but Lathyrus far exceeded him. As one walks over the plain of Thebes, whose final overthrow dates from this conflict, one's heart sickens among the ruins made by the Persian, the Greek, and the Earthquake. To the last of these one submits quietly, though mournfully, as to a fate: but those who do not regard men as necessary agents – agents of an exact necessity in human history, – may find their spirits rising in resentment against the long-buried invaders, as the spirits of the Thebans rose in resentment while they looked out upon their besiegers from the loopholes of their lofty propyla. This greatest and last act of devastation took place 88 B.C., fifty-eight years before Egypt became a Roman province.

      About thirty years before this annexatian, Diodorus Siculus was in Egypt. He probably witnessed the beginning of the building of the Temple of Dendera. He saw much religious ceremonial, which it is curious to read of, though there is no saying how far it remained true to the old ideas in which it originated. The testimony of Diodorus as to what happened in his own time is of course more valuable than his essays in the ancient history: but the latter are interesting in their way, as showing what were the priestly traditions current in the last days of the Ptolemies.

      As our object in this rapid view of Egyptian history is to obtain some clearness of ideas in preparation for looking at the monuments, we need not go into any detail of the times subsequent to the building of Egyptian monuments, or of the times of those Romans who erected some temples, but whose history is familiar to everybody. I need only Say that after the death of the last Cleopatra and her son, Caesarion, in 30 B.C., Egypt was annexed