<h2>INTRODUCTION</h2>
<p>IT is strange that while literature occupies so
much attention as at present, and while fiction is the largest division of
our book-work, the oldest literature and fiction of the world should yet
have remained unpresented to English readers. The tales of ancient Egypt
have appeared collectively only in French, in the charming volume of
Maspero's "Contes Populaires" ; while some have been translated into
English at scattered times in volumes of the "Records of the Past." But
research moves forward ; and translations that were excellent twenty years
ago may now be largely improved, as we attain more insight into the
language.</p>
<p>For another reason also there is a wide ground for
the present volume. In no case have any illustrations been attempted, to
give that basis for imagination which is all the more needed when reading
of an age and a land unfamiliar to our ideas. When following a narrative,
whether of real events or of fiction, many persons—perhaps most—find
themselves unconsciously framing in their minds the scenery and the beings
of which they are reading. To give a correct picture of the character of
each of the various ages to which these tales belong, has been the aim of
the present illustrations. A definite period has been assigned to each
tale, in accordance with the indications, or the history, involved in it;
and, so far as our present knowledge goes, all the details of life in the
scenes here illustrated are rendered in accord with the period of the
story. To some purely scholastic minds it
may seem presumptuous to intermingle translations of notable documents
with fanciful illustrations. But, considering the greater
precision with which in recent years we have been able to learn the
changes and the fashions of ancient life in Egypt, and the essentially
unhistorical nature of most of these tales, there seems ample reason to
provide such material for the reader's imagination in following the
stories; it may-give them more life and reality, and may emphasise the
differences which existed between the different periods to which these
tales refer. It will be noticed how the
growth of the novel is shadowed out in the varied grounds and treatment of
the tales. The earliest is purely a collection of marvels or fabulous
incidents of the simplest kind. Then we advance to contrasts between town
and country, between Egypt and foreign lands. Then personal adventure, and
the interest in schemes and successes, becomes the staple material; while
only in the later periods does character come in as the groundwork.</p>
<p>The same may be seen in English literature—first
the tales of wonders and strange lands, then the novel of adventure, and
lastly the novel of character. In
translating these documents into English I have freely used the various
translations already published in other languages; but in all cases more
or less revision and retranslation from the original has been made. In
this matter I am indebted to Mr. F. LI. Griffith, who has in some cases—as
in Anpu and Bata—almost entirely retranslated the original papyrus.
The material followed in each instance will be found stated in the notes
accompanying the tales. As to the actual phraseology, I am alone
responsible for that. How far original idiom should be retained in any
translation is always a debated question, and must entirely depend on the
object in view. Here the purpose of rendering the work intelligible to
ordinary readers required the modifying of some idioms and the
paraphrasing of others. But so far as possible the style and tone of the original has
been preserved, and whatever could be easily followed has been left to
speak for itself. In many plainnesses of speech the old Egyptian resembled
the modern Oriental, or our own forefathers, more than ourselves in this
age of squeamishness as yet unparalleled in the world. To avoid offence a
few little modifications of words have been made; but rather than give a
false impression by tampering with any of the narrative, I have omitted
the sequel of the last tale and given only an outline of it. The diction
adopted has been the oldest that could be used without affectation when
dealing with the early times. It has been purposely modified in the later
tales; and in the last —which is of Ptolemaic authorship—a
modern style has been followed as more compatible with the later tone of
the narrative.</p>
<p> For the illustrations Mr.
Tristram Ellis's familiarity with Egypt has been of good account in his life-like scenes here used. For
each drawing I have searched for the material among the monuments and
remains of the age in question. The details of the dresses, the
architecture, and the utensils, are all in accord with the period of each
tale. In the tale of Setnau two different styles are introduced. Ahura is
probably of the time of Amenhotep III., whereas Setnau is a son of Ramessu
II.; and the change of fashion between the two different dynasties has
been followed as distinctive of the two persons, one a <i>ka</i> or double
of the deceased, the other a living man. To the reader who starts with the
current idea that all Egyptians were alike, this continual change from one
period to another may seem almost fanciful. But it rests on such certain
authority that we may hope that this little volume may have its use as an
object-lesson in practical archaeology. The
use and abuse of notes is a matter of dispute. To be constantly
interrupted in reading by some needless and elementary
explanation is an impertinence both to the author and the reader: the one
cannot resent it, the other therefore resents it for both. But what is to
be deemed needless entirely depends on the reader: I have been asked in
what country Pompei is, as it is not in the English Gazetteer. Rather than
intrude, then, on the reader when he is in high discourse with the
ancients, I humbly set up my interpreter's booth next door; and if he
cares to call in, and ask about any difficulties, I shall be glad to help
him if I can. Not even numbers are intruded to refer to notes; for how
often an eager reader has been led off his trail, and turned blithely to
refer to 37 or 186 only to find, "See J. Z. xxxviii. 377,'' at which he
gnashed his teeth and cursed such interruptions. So those to whom the
original tales are obscure are humbly requested to try for some profit
from the remarks after them, that have been gleaned by the translator.</p>
<p>Much might be said by a "folk-lorist"—in
proportion to his ardour. But as there are folk-lorists and folk-lorists,
and the schools of Rabbi Andrew and Rabbi Joseph write different targums,
I have left each to make his own commentary without prejudice.</p>
<hr />
<p><br/></p>
<div style="break-after:column;"></div><br />
1 of 2
2 of 2
Previous
Next
Update Required
To play the media you will need to either update your browser to a recent version or update your Flash plugin.