All his pastimes were not so playful. The Egyptians by nature were not cruel, and we have very few records either in history or tradition of bloodthirsty Pharaohs; but the life of an ordinary individual was of so little value in their eyes, that they never hesitated to sacrifice it, even for a caprice. A sorcerer had no sooner boasted before Kheops of being able to raise the dead, than the king proposed that he should try the experiment on a prisoner whose head was to be forthwith cut off. The anger of Pharaoh was quickly excited, and once aroused, became an all-consuming fire; the Egyptians were wont to say, in describing its intensity, “His Majesty became as furious as a panther.” The wild beast often revealed itself in the half-civilized man.

The royal family was very numerous. The women were principally chosen from the relatives of court officials of high rank, or from the daughters of the great feudal lords; there were, however, many strangers among them, daughters or sisters of petty Libyan, Nubian, or Asiatic kings; they were brought into Pharaoh’s house as hostages for the submission of their respective peoples. They did not all enjoy the same treatment or consideration, and their original position decided their status in the harem, unless the amorous caprice of their master should otherwise decide. Most of them remained merely concubines for life, others were raised to the rank of “royal spouses,” and at least one received the title and privileges of “great spouse,” or queen. This was rarely accorded to a stranger, but almost always to a princess born in the purple, a daughter of Râ, if possible a sister of the Pharaoh, and who, inheriting in the same degree and in equal proportion the flesh and blood of the Sun-god, had, more than others, the right to share the bed and throne of her brother.*

She had her own house, and a train of servants and followers as large as those of the king; while the women of inferior rank were more or less shut up in the parts of the palace assigned to them, she came and went at pleasure, and appeared in public with or without her husband. The preamble of official documents in which she is mentioned, solemnly recognizes her as the living follower of Horus, the associate of the Lord of the Vulture and the Uraeus, the very gentle, the very praiseworthy, she who sees her Horus, or Horus and Sit, face to face. Her union with the god-king rendered her a goddess, and entailed upon her the fulfilment of all the duties which a goddess owed to a god. They were varied and important. The woman, indeed, was supposed to combine in herself more completely than a man the qualities necessary for the exercise of magic, whether legitimate or otherwise: she saw and heard that which the eyes and ears of man could not perceive; her voice, being more flexible and piercing, was heard at greater distances; she was by nature mistress of the art of summoning or banishing invisible beings. While Pharaoh was engaged in sacrificing, the queen, by her incantations, protected him from malignant deities, whose interest it was to divert the attention of the celebrant from holy things: she put them to flight by the sound of prayer and sistrum, she poured libations and offered perfumes and flowers. In processions she walked behind her husband, gave audience with him, governed for him while he was engaged in foreign wars, or during his progresses through his kingdom: such was the work of Isis while her brother Osiris was conquering the world. Widowhood did not always entirely disqualify her. If she belonged to the solar race, and the new sovereign was a minor, she acted as regent by hereditary right, and retained the authority for some years longer.*

It occasionally happened that she had no posterity, or that the child of another woman inherited the crown. In that case there was no law or custom to prevent a young and beautiful widow from wedding the son, and thus regaining her rank as Queen by a marriage with the successor of her deceased husband. It was in this manner that, during the earlier part of the IVth dynasty, the Princess Mirtîttefsi ingratiated herself successively in the favour of Snofrûi and Kheops.* Such a case did not often arise, and a queen who had once quitted the throne had but little chance of again ascending it. Her titles, her duties, her supremacy over the rest of the family, passed to a younger rival: formerly she had been the active companion of the king, she now became only the nominal spouse of the god,** and her office came to an end when the god, of whom she had been the goddess, quitting his body, departed heavenward to rejoin his father the Sun on the far-distant horizon.

Children swarmed in the palace, as in the houses of private individuals: in spite of the number who died in infancy, they were reckoned by tens, sometimes by the hundred, and more than one Pharaoh must have been puzzled to remember exactly the number and names of his offspring.***

The origin and rank of their mothers greatly influenced the condition of the children. No doubt the divine blood which they took from a common father raised them all above the vulgar herd but those connected with the solar line on the maternal side occupied a decidedly much higher position than the rest: as long as one of these was living, none of his less nobly-born brothers might aspire to the crown.*

Those princesses who did not attain to the rank of queen by marriage, were given in early youth to some well-to-do relative, or to some courtier of high descent whom Pharaoh wished to honour; they filled the office of priestesses to the goddesses Nît or Hâthor, and bore in their households titles which they transmitted to their children, with such rights to the crown as belonged to them. The most favoured of the princes married an heiress rich in fiefs, settled on her domain, and founded a race of feudal lords. Most of the royal sons remained at court, at first in their father’s service and subsequently in that of their brothers’ or nephews’: the most difficult and best remunerated functions of the administration were assigned to them, the superintendence of public works, the important offices of the priesthood, the command of the army. It could have been no easy matter to manage without friction this multitude of relations and connections, past and present queens, sisters, concubines, uncles, brothers, cousins, nephews, sons and grandsons of kings who crowded the harem and the palace. The women contended among themselves for the affection of the master, on behalf of themselves or their children. The children were jealous of one another, and had often no bond of union except a common hatred for the son whom the chances of birth had destined to be their ruler. As long as he was full of vigour and energy, Pharaoh maintained order in his family; but when his advancing years and failing strength betokened an approaching change in the succession, competition showed itself more openly, and intrigue thickened around him or around his nearest heirs. Sometimes, indeed, he took precautions to prevent an outbreak and its disastrous consequences, by solemnly associating with himself in the royal power the son he had chosen to succeed him: Egypt in this case had to obey two masters, the younger of whom attended to the more active duties of royalty, such as progresses through the country, the conducting of military expeditions, the hunting of wild beasts, and the administration of justice; while the other preferred to confine himself to the rôle of adviser or benevolent counsellor. Even this precaution, however, was insufficient to prevent disasters. The women of the seraglio, encouraged from without by their relations or friends, plotted secretly for the removal of the irksome sovereign.* Those princes who had been deprived by their father’s decision of any legitimate hope of reigning, concealed their discontent to no purpose; they were arrested on the first suspicion of disloyalty, and were massacred wholesale; their only chance of escaping summary execution was either by rebellion** or by taking refuge with some independent tribe of Libya or of the desert of Sinai.

Did we but know the details of the internal history of Egypt, it would appear to us as stormy and as bloody as that of other Oriental empires: intrigues of the harem, conspiracies in the palace, murders of heirs-apparent, divisions and rebellions in the royal family, were the almost inevitable accompaniment of every accession to the Egyptian throne.

The earliest dynasties had their origin in the “White Wall,” but the Pharaohs hardly ever made this town their residence, and it would be incorrect to say that they considered it as their capital; each king chose for himself in the Memphite or Letopolite nome, between the entrance to the Fayûni and the apex of the Delta, a special residence, where he dwelt with his court, and from whence he governed Egypt. Such a multitude as formed his court needed not an ordinary palace, but an entire city. A brick wall, surmounted by battlements, formed a square or rectangular enclosure around it, and was of sufficient thickness and height not only to defy a popular insurrection or the surprises of marauding Bedouin, but to resist for a long time a regular siege. At the extreme end of one of its façades, was a single tall and narrow opening, closed by a wooden door supported on bronze hinges, and surmounted with a row of pointed metal ornaments; this opened into a long narrow passage between the external wall and a partition wall of equal strength; at the end of the passage in the angle was a second door, sometimes leading into a second passage, but more often opening into a large courtyard, where the dwelling-houses were somewhat crowded together: assailants ran the risk of being annihilated in the passage before reaching the centre of the place.* The royal residence could be immediately distinguished by the projecting balconies on its façade, from which, as from a tribune, Pharaoh could watch the evolutions of his guard, the stately approach of foreign envoys, Egyptian nobles seeking audience, or such officials as he desired to reward for their services. They advanced from the far end of the court, stopped before the balcony, and after prostrating themselves stood up, bowed their heads, wrung and twisted their hands, now quickly, now slowly, in a rhythmical manner, and rendered worship to their master, chanting his praises, before receiving the necklaces and jewels of gold which he presented to them by his chamberlains, or which he himself deigned to fling to them.**

It is difficult for us to catch a glimpse of the detail of the internal arrangements: we find, however, mention made of large halls “resembling the hall of Atûmû in the heavens,” whither the king repaired to deal with state affairs in council, to dispense justice and sometimes also to preside at state banquets. Long rows of tall columns, carved out of rare woods and painted with bright colours, supported the roofs of these chambers, which were entered by doors inlaid with gold and silver, and incrusted with malachite or lapis-lazuli.*

The private apartments, the “âkhonûiti,” were entirely separate, but they communicated with the queen’s dwelling and with the harem of the wives of inferior rank. The “royal children” occupied a quarter to themselves, under the care of their tutors; they had their own houses and a train of servants proportionate to their rank, age, and the fortune of their mother’s family. The nobles who had appointments at court and the royal domestics lived in the palace itself, but the offices of the different functionaries, the storehouses for their provisions, the dwellings of their employés, formed distinct quarters outside the palace, grouped around narrow courts, and communicating with each other by a labyrinth of lanes or covered passages. The entire building was constructed of wood or bricks, less frequently of roughly dressed stone, badly built, and wanting in solidity. The ancient Pharaohs were no more inclined than the Sultans of later days to occupy palaces in which their predecessors had lived and died. Each king desired to possess a habitation after his own heart, one which would not be haunted by the memory, or perchance the double, of another sovereign. These royal mansions, hastily erected, hastily filled with occupants, were vacated and fell into ruin with no less rapidity: they grew old with their master, or even more rapidly than he, and his disappearance almost always entailed their ruin. In the neighbourhood of Memphis many of these palaces might be seen, which their short-lived masters had built for eternity, an eternity which did not last longer than the lives of their builders.*

Nothing could present a greater variety than the population of these ephemeral cities in the climax of their splendour. We have first the people who immediately surrounded the Pharaoh,** the retainers of the palace and of the harem, whose highly complex degrees of rank are revealed to us on the monuments.*** His person was, as it were, minutely subdivided into departments, each requiring its attendants and their appointed chiefs.

His toilet alone gave employment to a score of different trades. There were royal barbers, who had the privilege of shaving his head and chin; hairdressers who made, curled, and put on his black or blue wigs and adjusted the diadems to them; there were manicurists who pared and polished his nails, perfumers who prepared the scented oils and pomades for the anointing of his body, the kohl for blackening his eyelids, the rouge for spreading on his lips and cheeks. His wardrobe required a whole troop of shoemakers, belt-makers, and tailors, some of whom had the care of stuffs in the piece, others presided over the body-linen, while others took charge of his garments, comprising long or short, transparent or thick petticoats, fitting tightly to the hips or cut with ample fulness, draped mantles and flowing pelisses. Side by side with these officials, the laundresses plied their trade, which was an important one among a people devoted to white, and in whose estimation want of cleanliness in dress entailed religious impurity. Like the fellahîn of the present time, they took their linen daily to wash in the river; they rinsed, starched, smoothed, and pleated it without intermission to supply the incessant demands of Pharaoh and his family.*

The task of those set over the jewels was no easy one, when we consider the enormous variety of necklaces, bracelets, rings, earrings, and sceptres of rich workmanship which ceremonial costume required for particular times and occasions. The guardianship of the crowns almost approached to the dignity of the priesthood; for was not the uraeus, which ornamented each one, a living goddess? The queen required numerous waiting-women, and the same ample number of attendants were to be encountered in the establishments of the other ladies of the harem. Troops of musicians, singers, dancers, and almehs whiled away the tedious hours, supplemented by buffoons and dwarfs. The great Egyptian lords evinced a curious liking for these unfortunate beings, and amused themselves by getting together the ugliest and most deformed creatures. They are often represented on the tombs beside their masters in company with his pet dog, or a gazelle, or with a monkey which they sometimes hold in leash, or sometimes are engaged in teasing. Sometimes the Pharaoh bestowed his friendship on his dwarfs, and confided to them occupations in his household. One of them, Khnûmhotpû, died superintendent of the royal linen. The staff of servants required for supplying the table exceeded all the others in number. It could scarcely be otherwise if we consider that the master had to provide food, not only for his regular servants,* but for all those of his employés and subjects whose business brought them to the royal residence: even those poor wretches who came to complain to him of some more or less imaginary grievance were fed at his expense while awaiting his judicial verdict. Head-cooks, butlers, pantlers, pastrycooks, fishmongers, game or fruit dealers—if all enumerated, would be endless. The bakers who baked the ordinary bread were not to be confounded with those who manufactured biscuits. The makers of pancakes and dough-nuts took precedence of the cake-bakers, and those who concocted delicate fruit preserves ranked higher than the common dryer of dates.

If one had held a post in the royal household, however low the occupation, it was something to be proud of all one’s life, and after death to boast of in one’s epitaph. The chiefs to whom this army of servants rendered obedience at times rose from the ranks; on some occasion their master had noticed them in the crowd, and had transferred them, some by a single promotion, others by slow degrees, to the highest offices of the state. Many among them, however, belonged to old families, and held positions in the palace which their fathers and grandfathers had occupied before them, some were members of the provincial nobility, distant descendants of former royal princes and princesses, more or less nearly related to the reigning sovereign.*

They had been sought out to be the companions of his education and of his pastimes, while he was still living an obscure life in the “House of the Children;” he had grown up with them and had kept them about his person as his “sole friends” and counsellors. He lavished titles and offices upon them by the dozen, according to the confidence he felt in their capacity or to the amount of faithfulness with which he credited them. A few of the most favoured were called “Masters of the Secret of the Royal House;” they knew all the innermost recesses of the palace, all the passwords needed in going from one part of it to another, the place where the royal treasures were kept, and the modes of access to it. Several of them were “Masters of the Secret of all the Royal Words,” and had authority over the high courtiers of the palace, which gave them the power of banishing whom they pleased from the person of the sovereign. Upon others devolved the task of arranging his amusements; they rejoiced the heart of his Majesty by pleasant songs, while the chiefs of the sailors and soldiers kept watch over his safety. To these active services were attached honorary privileges which were highly esteemed, such as the right to retain their sandals in the palace, while the general crowd of courtiers could only enter unshod; that of kissing the knees and not the feet of the “good god,” and that of wearing the panther’s skin. Among those who enjoyed these distinctions were the physicians of the king, chaplains, and men of the roll—“khri-habi.” The latter did not confine themselves to the task of guiding Pharaoh through the intricacies of ritual, nor to that of prompting him with the necessary formulas needed to make the sacrifice efficacious; they were styled “Masters of the Secrets of Heaven,” those who see what is in the firmament, on the earth and in Hades, those who know all the charms of the soothsayers, prophets, or magicians. The laws relating to the government of the seasons and the stars presented no mysteries to them, neither were they ignorant of the months, days, or hours propitious to the undertakings of everyday life or the starting out on an expedition, nor of those times during which any action was dangerous. They drew their inspirations from the books of magic written by Thot, which taught them the art of interpreting dreams or of curing the sick, or of invoking and obliging the gods to assist them, and of arresting or hastening the progress of the sun on the celestial ocean. Some are mentioned as being able to divide the waters at their will, and to cause them to return to their natural place, merely by means of a short formula. An image of a man or animal made by them out of enchanted wax, was imbued with life at their command, and became an irresistible instrument of their wrath. Popular stories reveal them to us at work. “Is it true,” said Kheops to one of them, “that thou canst replace a head which has been cut off?” On his admitting that he could do so, Pharaoh immediately desired to test his power. “Bring me a prisoner from prison and let him be slain.” The magician, at this proposal, exclaimed: “Nay, nay, not a man, sire my master; do not command that this sin should be committed; a fine animal will suffice!” A goose was brought, “its head was cut off and the body was placed on the right side, and the head of the goose on the left side of the hall: he recited what he recited from his book of magic, the goose began to hop forward, the head moved on to it, and, when both were united, the goose began to cackle. A pelican was produced, and underwent the same process. His Majesty then caused a bull to be brought forward, and its head was smitten to the ground: the magician recited what he recited from his book of magic, the bull at once arose, and he replaced on it what had fallen to the earth.” The great lords themselves deigned to become initiated into the occult sciences, and were invested with these formidable powers. A prince who practised magic would enjoy amongst us nowadays but small esteem: in Egypt sorcery was not considered incompatible with royalty, and the magicians of Pharaoh often took Pharaoh himself as their pupil.*

Such were the king’s household, the people about his person, and those attached to the service of his family. His capital sheltered a still greater number of officials and functionaries who were charged with the administration of his fortune—that is to say, what he possessed in Egypt.** In theory it was always supposed that the whole of the soil belonged to him, but that he and his predecessors had diverted and parcelled off such an amount of it for the benefit of their favourites, or for the hereditary lords, that only half of the actual territory remained under his immediate control. He governed most of the nomes of the Delta in person:*** beyond the Fayum, he merely retained isolated lands, enclosed in the middle of feudal principalities and often at considerable distance from each other.

The extent of the royal domain varied with different dynasties, and even from reign to reign: if it sometimes decreased, owing to too frequently repeated concessions,* its losses were generally amply compensated by the confiscation of certain fiefs, or by their lapsing to the crown. The domain was always of sufficient extent to oblige the Pharaoh to confide the larger portion of it to officials of various kinds, and to farm merely a small remainder of the “royal slaves:” in the latter case, he reserved for himself all the profits, but at the expense of all the annoyance and all the outlay; in the former case, he obtained without any risk the annual dues, the amount of which was fixed on the spot, according to the resources of the nome.

In order to understand the manner in which the government of Egypt was conducted, we should never forget that the world was still ignorant of the use of money, and that gold, silver, and copper, however abundant we may suppose them to have been, were mere articles of exchange, like the most common products of Egyptian soil. Pharaoh was not then, as the State is with us, a treasurer who calculates the total of his receipts and expenses in ready money, banks his revenue in specie occupying but little space, and settles his accounts from the same source. His fiscal receipts were in kind, and it was in kind that he remunerated his servants for their labour: cattle, cereals, fermented drinks, oils, stuffs, common or precious metals,—“all that the heavens give, all that the earth produces, all that the Nile brings from its mysterious sources,” * —constituted the coinage in which his subjects paid him their contributions, and which he passed on to his vassals by way of salary.

One room, a few feet square, and, if need be, one safe, would easily contain the entire revenue of one of our modern empires: the largest of our emporiums would not always have sufficed to hold the mass of incongruous objects which represented the returns of a single Egyptian province. As the products in which the tax was paid took various forms, it was necessary to have an infinite variety of special agents and suitable places to receive it; herdsmen and sheds for the oxen, measurers and granaries for the grain, butlers and cellarers for the wine, beer, and oils. The product of the tax, while awaiting redistribution, could only be kept from deteriorating in value by incessant labour, in which a score of different classes of clerks and workmen in the service of the treasury all took part, according to their trades. If the tax were received in oxen, it was led to pasturage, or at times, when a murrain threatened to destroy it, to the slaughter-house and the currier; if it were in corn, it was bolted, ground to flour, and made into bread and pastry; if it were in stuffs, it was washed, ironed, and folded, to be retailed as garments or in the piece. The royal treasury partook of the character of the farm, the warehouse, and the manufactory.

Each of the departments which helped to swell its contents, occupied within the palace enclosure a building, or group of buildings, which was called its “house,” or, as we should say, its storehouse.

There was the “White Storehouse,” where the stuffs and jewels were kept, and at times the wine; the “Storehouse of the Oxen,” the “Gold Storehouse,” the “Storehouse for Preserved Fruits,” the “Storehouse for Grain,” the “Storehouse for Liquors,” and ten other storehouses of the application of which we are not always sure. In the “Storehouse of Weapons” (or Armoury) were ranged thousands of clubs, maces, pikes, daggers, bows, and bundles of arrows, which Pharaoh distributed to his recruits whenever a war forced him to call out his army, and which were again warehoused after the campaign. The “storehouses” were further subdivided into rooms or store-chambers,* each reserved for its own category of objects.

It would be difficult to enumerate the number of store-chambers in the outbuildings of the “Storehouse of Provisions”—store-chambers for butcher’s meat, for fruits, for beer, bread, and wine, in which were deposited as much of each article of food as would be required by the court for some days, or at most for a few weeks. They were brought there from the larger storehouses, the wines from vaults, the oxen from their stalls, the corn from the granaries. The latter were vast brick-built receptacles, ten or more in a row, circular in shape and surmounted by cupolas, but having no communication with each other. They had only two openings, one at the top for pouring in the grain, another on the ground level for drawing it out; a notice posted up outside, often on the shutter which closed the chamber, indicated the character and quantity of the cereals within. For the security and management of these, there were employed troops of porters, store-keepers, accountants, “primates” who superintended the works, record-keepers, and directors. Great nobles coveted the administration of the “storehouses,” and even the sons of kings did not think it derogatory to their dignity to be entitled “Directors of the Granaries,” or “Directors of the Armoury.” There was no law against pluralists, and more than one of them boasts on his tomb of having held simultaneously five or six offices. These storehouses participated like all the other dependencies of the crown, in that duality which characterized the person of the Pharaoh. They would be called in common parlance, the Storehouse or the Double White Storehouse, the Storehouse or the Double Gold Storehouse, the Double Warehouse, the Double Granary.

The large towns, as well as the capital, possessed their double storehouses and their store-chambers, into which were gathered the products of the neighbourhood, but where a complete staff of employés was not always required: in such towns we meet with “localities” in which the commodities were housed merely temporarily. The least perishable part of the provincial dues was forwarded by boat to the royal residence,* and swelled the central treasury.

The remainder was used on the spot for paying workman’s wages, and for the needs of the Administration. We see from the inscriptions, that the staffs of officials who administered affairs in the provinces was similar to that in the royal city. Starting from the top, and going down to the bottom of the scale, each functionary supervised those beneath him, while, as a body, they were all responsible for their depot. Any irregularity in the entries entailed the bastinado; peculators were punished by imprisonment, mutilation, or death, according to the gravity of the offence. Those whom illness or old age rendered unfit for work, were pensioned for the remainder of their life.

The writer, or, as we call him, the scribe, was the mainspring of all this machinery. We come across him in all grades of the staff: an insignificant registrar of oxen, a clerk of the Double White Storehouse, ragged, humble, and badly paid, was a scribe just as much as the noble, the priest, or the king’s son. Thus the title of scribe was of no value in itself, and did not designate, as one might naturally think, a savant educated in a school of high culture, or a man of the world, versed in the sciences and the literature of his time; El-kab was a scribe who knew how to read, write, and cipher, was fairly proficient in wording the administrative formulas, and could easily apply the elementary rules of book-keeping. There was no public school in which the scribe could be prepared for his future career; but as soon as a child had acquired the first rudiments of letters with some old pedagogue, his father took him with him to his office, or entrusted him to some friend who agreed to undertake his education. The apprentice observed what went on around him, imitated the mode of procedure of the employés, copied in his spare time old papers, letters, bills, flowerily-worded petitions, reports, complimentary addresses to his superiors or to the Pharaoh, all of which his patron examined and corrected, noting on the margin letters or words imperfectly written, improving the style, and recasting or completing the incorrect expressions.* As soon as he could put together a certain number of sentences or figures without a mistake, he was allowed to draw up bills, or to have the sole superintendence of some department of the treasury, his work being gradually increased in amount and difficulty; when he was considered to be sufficiently au courant with the ordinary business, his education was declared to be finished, and a situation was found for him either in the place where he had begun his probation, or in some neighbouring office.**