Gaston Maspero — The Tale of Sinuhe · The Expulsion of the Hyksos

1. Introduction
2. The Adventures of Sinuhit

Introduction Cite

Translated by Prof. Maspero

The Berlin Papyrus No. 1, purchased by Lepsius in Egypt and published by him in the Denkmäler aus Aegypten and Ethiopien , vi. pl. 104–107, is injured at the beginning. In its present condition it contains 312 lines of text. The first 179 lines are vertical; then come 96 lines (180–276) which are horizontal; but from line 277 to the end the scribe has returned to the system of vertical columns. The first 40 lines that are preserved have suffered more or less from wear and tear; five of them (I, 13–15, 38) present lacunæ which I could never have succeeded in filling up, had I not had the good fortune to discover at Thebes a new manuscript. The end is intact and concludes with the well-known formula: "It is completed from its commencement to its termination as has been found in the book." The writing, very clear and bold in the vertical portions, becomes clumsy and confused in the horizontal portions; it is full of ligatures and rapidly-written forms which at times render its decipherment difficult.

The Berlin Papyrus has been analysed and translated by Chabas: Le Papyrus de Berlin, récits d’il y a quatre mille ans and Panthéon littéraire , vol. i., in part only; by Goodwin in full in Frazer's Magazine , 1865, pp. 185–202, and in a separate form under the title of The Story of Saneha (Williams and Norgate, 1865); this translation was corrected by the author in Lepsius’s Zeitschrift (1872, pp. 10–24), and reproduced in the former series of Records of the Past , vol. vi. pp. 131–150. Maspero transcribed it in hieroglyphics and translated it in French: Le Papyrus de Berlin No . 1 (1874–76), in the Mélanges d’Archéologie égyptienne et assyrienne , vol. iii. pp. 68–82, 140 sqq .; partly reproduced with corrections in the Histoire ancienne des peuples de l’Orient , 4th edit., pp. 97, 98, 101–104, and in full in the Contes Egyptiens , 2d edit., pp. 87–130. Dr. H. D. Haigh has examined the historical and geographical data contained in the story in an article in Lepsius’s Zeitschrift , 1875, pp. 78–107, and Prof. Erman has inserted a short analysis of it in his book: Aegypten und aegyptisches Leben im Altertum (1885–88), pp. 494–497.

We possess on an ostrakon in the British Museum (No. 5629) the duplicate of a part of the text. This ostrakon, first mentioned by Dr. Birch in his memoir on the Abbott Papyrus, has been published by him, in facsimile, in his Inscriptions in the Hieratic and Demotic character, front the Collections of the British Museum (1868), pl. xxiii. p. 8.

The identity of the text on the ostrakon with that of the last lines of the Berlin Papyrus was pointed out for the first time by Goodwin: On a Hieratic Inscription upon a stone in the British Museum (Lepsius’s Zeitschrift , 1872, pp. 20–24), where the transcription and translation of the text are given at full length. The script belongs to the age of the twentieth dynasty, and this fact is important, as it proves that the story, composed at the latest in the epoch of the sixteenth or seventeenth dynasty, remained a classic for long afterwards.

As the version given on the ostrakon differs in certain details from that of the Papyrus, it will be useful to insert here a complete translation of it:—

"[I was allowed] to construct [a pyramid] of stone, in the circle of the pyramids.

The stone-cutters cut the tomb, and divided its walls; the architects designed them; the superintendent of the sculptors sculptured them; the superintendent of the works in the necropolis traversed the country (for) all the furniture with which I furnished this tomb. I allotted peasants to it, and there were lakes, fields (and) gardens in its domain, as in the case of Friends of the highest rank. [There was] a statue of gold with a silver-gilt hilt, which the sons of the king made for me, rejoicing to do so for me; for I was in favour with the king until the day arrived when one attains the other bank.

It is ended prosperously in peace."

The portion wanting at the commencement has been found at Thebes on an ostrakon, picked up on the 6th of February 1886 in the tomb of Sonnozmu. It is a fragment of limestone, broken in half, more

than three feet in length and about seven inches in breadth, covered with hieratic characters of somewhat large size, punctuated with red ink and divided into paragraphs like most of the MSS. of the epoch of the Ramessids. On the back, two lines, unfortunately almost illegible, give us the name of a scribe which I cannot decipher, probably the name of the person who wrote the text. The fracture is not recent. The limestone has been broken at the very moment of its introduction into the tomb, and the act has not been accomplished without injury to the inscription; some splinters of the stone have disappeared and have carried portions of words away with them. Most of these lacunæ can be filled up without difficulty. The text is very incorrect, like that of all works intended for the use of the dead. Many of the variants presented by it result from faulty readings of the original manuscript; the scribe could not read with accuracy the archaic style of writing. The ostrakon has been published by Maspero: Les premières lignes des Mémoires de Sinouhit, restituées d’après l’Ostracon 27,419 du musée de Boulaq , with two plates in facsimile in the Mémoires de l’Institut égyptien , ii. pp. I-23.

The discovery of this new document allows us to reconstruct the route followed by Sinuhit in his flight. He left the camp on the Libyan frontier in the land of the Timihu, thus starting from the west and turning his back on the "Canton of the Sycomore." According to Brugsch ( Dictionnaire

géographique , p. 53), Nuhit, "the Canton of the Sycomore," is the Panaho of the Copts, the Athribis of the Greeks, the modern Benha el-Assal. This identification, however, falls of itself, since Nuhit is mentioned at the very beginning of the journey, and consequently must have been on the western bank of the Nile, whereas Benha is on the eastern. I had at first considered the "Canton of the Sycomore" as a mode of designating the whole of Egypt. But we have long been acquainted with a Nuhit or Pa-nib-nuhit, which appears to have been in the first instance only a quarter of Memphis, and subsequently to have denoted the whole of Memphis (Brugsch, Diction. Géog. , pp. 330–332). The "Canton of the Sycomore" is probably this "Quarter of the Sycomore," and Sinuhit, the son of the Sycomore, the Memphite, in declaring that he turns his back on Nuhit, simply means to tell us that he departs from Memphis, his native place, to go to Shi-Snofrui. The "Wady of Snofrui" is not otherwise known. Brugsch, however, identifies it with the Myekphorite nome of Herodotos (iii. 166), thanks to a pronunciation Mui-hik-Snofru, borne according to him by the characters which compose the name ( Diction. Géog. , p. 54). The position occupied by this town in the itinerary leads me to look for it between the Libyan desert, Memphis, and the city of Khri-Ahu or the Egyptian Babylon, about a day's journey from this latter and perhaps in the vicinity of the pyramids of Gizeh and Abu-Roâsh. When the evening arrived, Sinuhit

approached Khri-Ahu, crossed the Nile, and resumed his journey, passing eastward of the country of Iauku. This country was hitherto unknown; it is, I believe, the district of the stone-cutters, all the region of quarries which extends from Tourah to the desert along the Gebel Ahhmar or "Red Mountain." Thence Sinuhit marched on foot as far as one of the fortified posts which protected Egypt on this side, between Abu-Zabel and Belbeis. Beyond this, he mentions only Puteni and Qimoîri. Brugsch identifies Puteni with a country of Pât which he has met with on a monument of the Saitic period, and of which the modern city of Belbeis would represent the centre ( Diction. Géog. , pp. 54, 55). The great Ptolemaic stele discovered by Mr. Naville at Tel el-Maskhuta furnishes some data for determining pretty exactly the position of Qimoîri. It contains a name Qimoîr, which Mr. Naville has identified, with good reason, with the Qimoîri of the story of Sinuhit ( The Store-city of Pitkom and the route of the Exodus , pp. 21, 22). Ptolemy Philadelphus built here the city which he called Arsinoe after his sister, which became one of the emporia of Egyptian trade with the Red Sea. Mr. Naville places Arsinoe, and consequently Qimoîri, near the modern el-Maghfâr in the heart of the ancient Gulf of Suez. This site would suit our narrative admirably; after having quitted Puteni, Sinuhit would have plunged into the desert, towards the north-east, and would have lost himself in the sands in his endeavour to reach Qimoîri.

Beyond this point he entered the country of Edimâ or Edumâ, in which Chabas has recognised the land of Edom ( Les Papyrus de Berlin , pp. 39, 75, 76). The scribe states expressly that it was a canton of the Upper Tonu. Tonu accordingly must enclose at least the district between the Dead Sea and the Sinaitic Peninsula. The prince of Tonu gives the Egyptian hero a very rich district, Aâa, or better Aïa, the name of which denoted a species of plant, and recalls that of Aïan, Æan, given by the geographers of the classical epoch to the cantons bordering on the Gulf of Akabah. Sinuhit remained there some years in the company of the nomad archers or Sittiu; on his return to Egypt, he was received by the Egyptian garrison at the frontier station of Hriu-horu, "the roads of Horus," that is to say, of Pharaoh, who was identified with Horus: where this locality was I cannot say.

Five years of labour have allowed me to transcribe and translate this difficult text. I believe that the narrative portion of it may be considered as entirely explained in almost every word. The petitions, letters, and discourses with which the story is filled, still present considerable difficulties. Many details will doubtless have to be modified in the approaching future.

The Adventures of Sinuhit Cite

The hereditary prince, the man of the king in his quality of sole Friend, the jackal who makes the round of the frontiers to guard the country, the sovereign of the country of the Sittiu , the veritable cousin of the king who loves his lord, the servant Sinuhit says:

As for me, I am the servant of his master, the slave of the king, the superintendent of the palace, the hereditary prince honoured with the favour of the queen Usirtasen, one of the intimates 3 of the royal son Amenemhâit, in his residence. In the year XXX, the 2d month of Shaït, the 7th (day), the god entered his double horizon, the king Shotphîtrî ascended to heaven, and when he had united himself with the solar disk the gods rejoiced at the event. Within the palace there was nothing but distressed and mourning people; the great gates were sealed; the courtiers

sat crouching in sign of mourning; the men were overcome by dolour and silence. Now his majesty had despatched an army to the country of the Timihu ; his eldest son Usirtasen commanded it, forcefully he marched, he took prisoners alive among the Timihu as well as all their innumerable cattle. The Friends of the Seraglio sent people to the region of the west to inform the new king of the regency which had befallen them unexpectedly in the Palace. 2 The messengers found him and reached him at nightfall; whereas running was not sufficiently rapid, the Hawk flew with his servants 3 without informing the army, and as all the royal sons who were in the army were in the field, none of them was summoned. Now as for me, I was there, I heard the words which He uttered on this matter, and I felt myself sinking; my heart palpitated, my arms drooped, the fear of the king smote all my limbs; I wondered as I crept along where I could find a place wherein to hide myself; 4 I flung myself into the midst of the thickets to wait (there) until they 5 had passed. Then I turned towards the south, not with the wish of reaching the palace, for I did not know whether war had broken out, and without even pronouncing a wish to live after the (former) sovereign, I turned my back on the (Canton of the) Sycomore. I reached Shi-Snofru and passed the night there on the soil of the field. I started again at daybreak and joined a man who was standing in the

middle of the road; he implored my mercy, for he was afraid of me. Towards supper-time I approached the city of Khri-Ahu , 1 I and crossed the water on a barge without a rudder. I quitted the country of the west and passed over the eastern territory of Iauxu to the domain of the goddess Hirit the mistress of the Red Mountain; then I proceeded on foot straight towards the north, and I reached the walls of the prince, which he has constructed to repel the Sittiu and to destroy the Nomiu-Shaiu ; I remained in a crouching posture among the bushes, for fear of being seen by the guard, relieved each day, which keeps watch from the summit of the fortress. I proceeded on my way at nightfall, and at dawn I reached Puteni and directed my steps to the Wady of Qimoîri . 3 Then thirst fell and darted upon me; my throat rattled and contracted and I already said to myself: "It is the taste of death," when I rallied my heart and recalled my strength; I heard afar the lowing of cattle. A Sitti perceived me and recognised from my appearance that I came from Egypt . Behold he gave me water and boiled some milk for me; I went with him to his tribe. They wished to give me a territory out of their territory, but I departed at once and hurried to the country of Edimâ . 4

When I had passed a year there, Amu-ânshi 5 —he is the prince of the Upper Tonu —bade me come and he said to me: "Dwell with me; thou shalt hear the language of Egypt ." He said this because he 1 new my worth and had heard of my merits, according to the testimony given of me by the Egyptians who were in the country. 6 This is what he said to me: "What is the reason on account of which thou art come hither? Is it that there has been a death in the palace of the king of the two Egypts , even of

[paragraph continues] Shotphîtrî, without our having known what has passed on this occasion?" I began to celebrate the king in a poetical effusion: "When I came from the country of the Timihu and my heart found for itself a new home, if I failed, it was not remorse for a fault which sent me on the paths of a fugitive; I had not been negligent, my mouth had uttered no biting speech, I had listened to no perverse counsel, my name had not been heard in the mouth of the magistrate. I know not how I can explain what has led me into this country; it is as it were by the will of God, for ever since the time when this land of Egypt was as it were in ignorance of this beneficent god [the king] the fear of whom is spread among foreign nations, like Sokhit 3 in a year of pestilence, I have declared to him my thought and replied to him: Save us! 4 Behold now his son enters the palace in his place and has undertaken the direction of the affairs of his father. He is a god who verily has no second; none is before him. He is a master of wisdom, prudent in his designs, beneficent in his disposition, at whose good pleasure one goes and comes, for by his ability he subdues foreign regions, and even when his father was still

in the interior of his palace, it was he who realised what his father had determined should be accomplished. He is a hero who verily works with his sword, a champion who has no rival; we see in him one who rushes against the barbarians and bursts upon the pillagers. He is a hurler of the javelin who makes feeble the hands of the enemy; those whom he strikes can no longer lift the buckler. He is a fearless (hero) who crushes the skulls (of his foes); none has stood before him. He is a rapid runner who destroys the coward; none is able to run after him. He is a heart resolute in its season. He is a lion who strikes with the claw; never has he surrendered his arms. He is a heart closed to pity; when he sees the multitudes he lets nothing remain behind him. He is a hero who flings himself forward when he sees resistance, he is a soldier who rejoices when he flings himself on the barbarians; he seizes his buckler, he leaps, he has never had need to repeat his blow, he slays without its being possible to turn aside his lance, and even without his stretching his bow, the barbarians fly his two arms like greyhounds, for the great goddess 1 has granted unto him to combat those who know not his name, and if he attains (the prey) he lets nothing remain. He is a favourite who has known marvellously how to acquire love; his country loves him more than itself and rejoices in him more than in its own god; men and women hasten at his summons. As king he governs since he was in the egg; he himself, since his birth, is a multiplier of births, he is also an unique being, of the divine essence, by whom this earth rejoices at being governed. He is an enlarger of frontiers who will take the lands of the south, but covets not the lands of the north; on the contrary, he has acted against the chiefs of the Sittiu and to destroy the Nomiu-Shâiu . 3 Should he come here, let him know thy name by the homage thou wilt address to his majesty!

[paragraph continues] For does he not do good to the foreign country which obeys him?

The chief of Tonu answered me: "May the government of Egypt be fortunate, and may its prosperity be of long duration! While thou art with me I will do good to thee!" He set me above his children, marrying me to his eldest daughter, and he granted that I should choose for myself in his domain, among the best of what he possessed on the frontier of a neighbouring country. It is an excellent country; Aïa is its name. 1 There are figs in it and grapes; its wine is more plentiful than water; abundant is the milk, numerous the olives and all the products of its trees; there are corn and meal without limit and every kind of cattle. It was noble, indeed, what he conferred on me, when the prince came to invest me (with the government), appointing me tribal prince in the best part of his country. I had daily rations of bread and wine for each day, cooked meat, roast fowl, together with the game that I caught or that was placed before me, over and above what my dogs brought from the chase. Plenty of butter 2 was made for me and boiled milk of every sort. I passed many years (there); the children I had became strong, each ruling his tribe. When a traveller went and returned from the interior, he turned aside from his road to visit me, for I rendered services to all the world. I gave water to the thirsty, I set on his journey the traveller who had been hindered from passing by, I chastised the brigand. The Sittiu 3 who departed afar to strike and to repel the princes of the foreign countries I commanded, and they marched, for the prince of Tonu allowed that I should be during long years the general of

his soldiers. Every country towards which I marched, when I had made my invasion, they trembled on the pastures beside their wells; I seized their cattle, I removed their vassals and I carried away their slaves, I slaughtered their population; 1 (the country) lay at the mercy of my sword, my bow, my marches, my plans well-conceived and glorious for the heart of my prince. Thus he loved me when he knew my valour, making me chief of his children, when he saw the vigour of my two arms.

A hero of Tonu came to defy me in my tent; it was a hero who had no rivals, for he had destroyed them all. He exclaimed: "Let Sinuhit combat with me, for he has not yet smitten me," and he flattered himself that he would take my cattle for the use of his tribe. The prince deliberated thereupon with me. I said: "I know him not. Certainly I am not his brother, I keep myself at a distance from his abode; have I ever opened his door or cleared his fences? He is some jealous fellow who is envious at seeing me and who fancies himself summoned to despoil me of cats, of she-goats as well as of cows, and to throw himself on my bulls, on my sheep, and on my oxen, in order to take them for himself. If he is a wretch who thinks of enriching himself at my expense, not a Beduin and a Beduin skilled in fighting, then let him manage the matter with judgment! But if he is a bull who loves the battle, a choice bull who loves ever to have the last word, if he has the heart to fight, let him declare the intention of his heart! Will God forget any one whom he has always favoured until now? It is as if the challenger were already among those who are laid on the funeral couch!" I strung my bow, I took out my arrows, I agitated my dagger, I furbished up my arms. At dawn, the country of Tonu came together; it had collected its tribes, (and) convoked all the foreign lands which were dependent on it; it desired this combat. Each heart burned for me, men and women shouted "Ah!" for every heart

was anxious on my account, and they said: "Is it really a strong man that is going to fight with him? See, his adversary has a buckler, a battle-axe, an armful of javelins." When I had gone forth, and he had appeared, I turned his darts aside from me. 1 As not a single one hit (me), he flung himself upon me, and then I discharged my bow at him, when my dart buried itself in his neck, he cried and struck himself on the nose; I caused his lance to fall, I lifted up my shout of victory over his back. While all the people rejoiced, I caused his vassals whom he had oppressed to show their gratitude to Montu 2 in deed. The prince Ammi-ânshi 3 gave me all that the conquered one possessed, and then I carried away his goods, I took his cattle; that which he desired to make me do I made him do; I seized what there was in his tent, I despoiled his abode; so that the riches of my treasures increased and the number of my cattle.

Now behold what God has done for me who have trusted in him. He who had deserted and fled to a foreign land, now each day his heart is joyous. I saved myself by flight from the place where I was, and now good testimony is rendered to me here. After I had fainted, dying of hunger, now I give bread here where I am. I had quitted my country naked and behold I am clothed in fine linen. After having been a fugitive without servants, behold I possess numerous serfs. My house is beautiful, my domain large, my memory is established in the temple of all the gods. 4 And nevertheless I take refuge always in thy goodness (?):

restore me to Egypt , grant me the favour of once more seeing in the flesh the place where my heart passes its time! Is there any objection to my corpse reposing in the country where I was born? To return there is happiness. I have given good things to God, doing that as suitable to consolidate… The heart of him suffers who is saved to live in a foreign land: is there an every-day for him? As for him, he hears the distant prayer, and he starts, directing his course towards the country where he has trodden the earth for the first time, towards the place from whence he is come. I was once at peace with the king of Egypt , I lived on his gifts, I performed my duties towards the "Regent of the Earth" 2 who is in his palace, I listened to the conversation of his children; ah! the youthful vigour of my limbs was his! Now old age comes, feebleness has attacked me, my two eyes no longer recall what they see, my two arms droop heavily, my two legs refuse their service, the heart ceases (to beat): death approaches me, soon shall I be borne away to the eternal cities, 3 I shall follow thither the Universal Master; ah, may he describe to me the beauties of his children and bring eternity unto me!

Then the majesty of king Khopirkerî, of the true voice, 6

spoke to the officer who was near him. His majesty sent a message to me with presents on the part of the king, and filled me with joy, even me who speak to you, like the princes of every foreign land; and the Children 1 who are in his palace made me listen to their conversation.

Copy of the order which was brought to me who speak to you to restore me to Egypt .

"The Horus, whose births are life, the master of diadems, whose births are life, the king of Upper and Lower Egypt , Khopirkerî, the son of the Sun, Amenemhâit, living for ever and ever!

"Order for the servant Sinuhit. This order of the king is brought to thee to inform thee of his will.

"Now that thou hast traversed the foreign countries, from Edimâ to Tonu , passing from country to country according to the wish of thy heart, behold, whatever thou hast done and has been done against thee, thou dost not break forth into blasphemies, but if thy word is repulsed, thou dost not speak in the assembly of the Young, even if invited to do so. Now, then, that thou hast carried out this project which came into thy mind, let not thy heart vacillate any longer, for Pharaoh is thy heaven unto thee, he is stable, he is prosperous, his head is exalted among the royalties

of the earth, his children are in the hidden part of the palace. 1

"Leave the riches which thou hast for thyself and with thee, all of them! when thou hast arrived in Egypt , behold the palace, and when thou shalt be in the palace, prostrate thyself with thy face to the ground before the Sublime Porte. Thou shalt be master among the Friends (of the king). And from day to day, behold, thou art [ever] growing older; thou hast lost the strength of manhood, thou hast dreamed of the day of burial. Behold thyself arrived at the state of beatitude; on the night whereon the oils of embalming are applied, there are given to thee the bandages by the hand of the goddess Taït . 2 Thy funeral is followed on the day of burial, the mummy case gilded, its head painted blue, a canopy above thee of cypress-wood; oxen draw thee, singers go before thee, and the funeral dances are performed for thee, mourners sit crouching at the entrance to thy tomb, the prescribed offerings are presented to thee with loud voice, victims are slain for thee on thy tables of offering, and thy steles are erected of white stone, in the circle of the royal children. Thou hast no rival; no man of the people reaches thy high rank; thou art not laid in a sheep's skin when thou art entombed; 5

every one strikes the earth and laments over thy corpse while thou goest to the grave."

When this order reached me, I was standing in the middle of my tribe. When it was handed to me, having thrown myself on the stomach I lay upon the ground, I crawled upon my breast, and so I made the circuit of my tent to mark the joy which I felt at receiving it: "How can it be that such an event can have happened to me, even to me who am here present, who, of a rebellious heart, have fled to foreign countries, hostile to Pharaoh? Now—deliverance excellent and lasting—I am delivered from death and thou wilt make me powerful in my own country!"

Copy of the answer made to this order by the lord Sinuhit:—

"O pardon (?) great and unheard-of for the flight which I took, even I here present, as one who knows not what he does, which thou accordest unto me, even thou, the good god, friend of the god Ra , favourite of the god Montu (?) lord of Thebes and of the god Amon lord of Karnak , son of the god Ra , image of the god Tumu 2 and of his cycle of gods, may Suptu , may the god Nofir-biu , may the

divine Firstborn, may Horus of the Orient, may the royal Uræus who is lord of thy head, the chiefs who are on the basin of the West, 3 Horus who resides in foreign countries, 4 Urrit the mistress of Arabia , 5 Nüit , 6 Horus the elder, 7 (and) Ra , may all the gods of the Delta and the isles of the Great Green 8 grant life and force to thy nostrils; may they give reins to their liberality and grant thee time without limit, eternity without measure, spreading the fear of thee throughout all the countries of the plain and the mountain, fettering for thee all the course of the sun! It is the prayer which I here present make for my lord, delivered as I am from the foreign land!

"O sage king, the sage word which the majesty of the sovereign has pronounced in his sageness, I who am here present, I fear to utter it, and it is a momentous matter to repeat it. For the mighty god, image of Ra in (his) wisdom, he has himself laid his hand to the work, and I

here present, I am of the number of the subjects whereon he has deliberated, and I have been placed under his direct inspection! Verily thy majesty is a Horus , and the power of thine arms extends over all lands!

"Now, then, let thy majesty cause Mâki of Edimâ , Khonti-âush of Khonti-Kaushu , 2 Monu's of the subjugated countries, to be brought: they are princes ready to testify that all has happened according to thy wish, and that Tonu has not growled against thee within itself after the fashion of thy greyhounds. For as to me who speak to you, my flight, if it has been voluntary, was not premeditated; far from plotting it, I could not tear myself from the spot where I was; it was like a trance, like the dream of a man of Athu who sees himself at Abu , of a man of the plain of Egypt who sees himself in the mountain. 5 I dreaded nothing; there was no pursuit after me, my name had never been in the mouth of the herald up to the moment when fate assailed me, but then my legs darted forward, my heart guided me, the divine will which had destined me to this exile led me along. I had not carried my back high, for the individual fears when the country knows its master, and Ra had granted that thy

terror should be over the foreign land. Behold me now in my own country, behold me in this place. Thou art the vesture of this place; the sun rises at thy pleasure; the water of the canals irrigates him who pleases thee; the breeze of heaven refreshes him whom thou addressest. As for me who speak to thee, I will bequeath my goods to the generations which I have begotten in this place. And as to the messenger who is come unto me, let thy majesty do as it hears; for we live on the air thou givest; thine august nostril is the love of Ra , of Horus (and) of Hathor , it is the will of Montu master of Thebes that thou livest eternally."

I celebrated a festival in Aïa to hand over my property to my children: my eldest son was chief of my tribe, all my property passed to him, and I gave away all my cattle as well as my plantations of every species of fruit-tree. When I travelled towards the south and arrived at Hriu-Hor , the governor, who was there at the head of the garrison, despatched a messenger to the palace to give information of the fact. His majesty sent the excellent superintendent of the peasants of the king and, with him, a ship laden with presents from the king for the Sittiu who came in my train to conduct me to Hriu-Hor . I addressed by his name each of those who were there; as there were servants of every kind, I received and could carry with me means of subsistence and clothing sufficient to last me until I arrived at an estate belonging to me.

When the earth revealed itself the following morning, each of them came to salute me, each of them departed. I had a prosperous journey as far as the palace; the introducers struck the ground with their foreheads before me, the [royal] Children stood in the hall to conduct me, the Friends who betook themselves to the hall of audience for the march-past set me on the way to the Royal Lodge. I found his majesty on the great platform in the Hall of Silver-gilt; when I entered towards it, I sank on my

stomach, I lost consciousness of myself in his presence. The god addressed me with kindly words, but I was like a person suddenly blinded, my tongue failed, my limbs fainted, my heart was no longer in my breast, and I knew what is the difference between life and death. His majesty said to one of the Friends: "Let him be raised and speak to me!" His majesty said: "So then thou art returned! In hanging about foreign lands and playing the fugitive, age has attacked thee, thou hast reached old age, thy body is not a little worn out. Dost thou not rise? Art thou become a Sitti in duplicity, for thou dost not answer? Declare thy name." I feared to refuse, and replied thus in answer: "I am afraid; nevertheless to that which my master has asked me, this is what I reply: I have not called upon myself the hand of God, but it is fear, yea, fear which seized my heart so that I took the fatal flight. 1 Now, behold me again before thee; thou art life; let thy majesty do what he will!"

The march-past of the Children ended, his majesty said to the queen: "This is Sinuhit who comes like a rustic with the appearance of a Sitti ." The Children burst into a loud shout of laughter all together and said before his majesty: "It is not he in truth, O sovereign, my master!" His majesty said: "It is he in truth." Then they took their necklaces, their wands of office, their sistra, and after they had brought them to his majesty [they said]: "May thy two hands prosper, O king! Put on the adornments of the Mistress of Heaven, offer the emblem of life to my

nose. Be powerful as master of the stars, traverse the firmament in the celestial bark; satiety is the image of the mouth of thy majesty. 1 Thou art set with the uræus-serpent on thy brow, and the wicked are scattered from thee; thou art proclaimed Ra , master of the two countries, and men cry unto thee as unto the master of the universe. Thy lance overthrows, thy arrow destroys. Grant that he may live who is in annihilation! Grant us to breathe at our ease in the good way where we are! Simihit, the Sitti born in To-miri , if he has fled, it was from fear of thee; if he has gone far from his country, it was from terror of thee; does not the face grow pale which sees thy face? does not the eye fear which thou hast arrested?" The king said: "Let him fear no longer, let him dismiss (all) terror! He shall be among the Friends of the order of the Young, and let him be placed among those of the Circle 4 who are admitted into the Royal Lodge. Let orders be given that he be provided with an appanage!"

I went out towards him in the interior of the Royal Lodge, and the Children gave me their hands, while we walked behind the P-ruti doubly great. 5 I was placed in the house of the Royal Son, where there were riches, where there was a kiosk for taking the fresh air, where there were

divine decorations and mandates on the treasury for silver, vestments of royal materials, for royal gums and essences, such as the young like to have in every house, as well as every sort of artisan in numbers. As the years had passed over my limbs and I had lost my hair, I was given what came from foreign lands, and the materials of the Nomiu-shâiu ; I arrayed myself in fine linen, I bedewed myself with essences, I lay on a bed, I was given cakes to eat and oil wherewith to anoint myself. I was given a whole house suitable for one who is among the Friends; I had plenty of materials for building it, all its timbers were repaired and fruits of the palace were brought to me three and four times a day, besides that which the children gave without ever an instant's cessation. A pyramid of stone was begun for me in the midst of the funerary pyramids, the chief of the land surveyors of his majesty selected its site, the chief of the architects planned it, the chief of the stone-cutters sculptured it, the chief of the works which are executed in the necropolis traversed the land of Egypt to obtain all the materials necessary for its decoration. When the necessary appointments had been made in the pyramid itself; I took peasants and made there a lake, a kiosk, 3

[paragraph continues] (and) fields in the interior of the sepulchral domain, as is the case with Friends of the first degree; there was also a statue carved out of gold with a robe of electrum, and it was his majesty who bestowed it. It is not a common man for whom he has done so much, and in truth I enjoyed the favour of the king until the day of death.—[The history] is completed from the commencement to the end as has been found in the book.

1. Introduction
2. The Legend of the Expulsion of the Hyksos

Introduction Cite

Translated by Professor Maspero

The story of the quarrel between the Shepherd-king Apôpi and Soqnun-rî the hereditary prince of Thebes, which eventually led to the expulsion of the Hyksos from Egypt, is found, though unfortunately in a mutilated condition, in the first pages of the Papyrus Sallier I. The value of a historical document has long been attributed to it; but its style, as well as the expressions and the general character of the subject, imply a romance, where the principal parts in the scene are played by persons who belong to real history, though the scene itself is almost entirely the offspring of the popular imagination.

Champollion thrice saw the papyrus in the hands of its original owner, M. Sallier of Aix in Provence, in 1828, some days before his departure for Egypt, and in 1830 on his return. The notes published by Salvolini prove that he had recognised, if not the exact nature of the story, at all events the historical significance of the royal names occurring in it. The manuscript, purchased in 1839 by the British

[paragraph continues] Museum, was published in facsimile (in 1841) in the Select Papyri , vol. i. pl. i sqq .; the notice by Hawkins, evidently compiled from information given by Birch, furnishes the name of the antagonist of Apophis, which had not been read by Champollion, but it attributes the cartouche of Apophis to king Phiops of the fifth dynasty. E. de Rouge was the first who actually-understood the contents of the first pages of the papyrus. Already in 1847 he gave Soqnun-rî his true place in the list of the Pharaohs; in 1 854 he pointed out the name of Hâuâru or Avaris in the fragment and inserted in the Athénæum Français 1854, p. 352, a fairly detailed analysis of the document. The discovery was popularised in Germany by Brugsch, who attempted to render the three first lines word for word ( Ægyptische Studien , ii. 1854), then in England by Goodwin, who believed himself able to offer a complete translation of the papyrus ("Hieratic Papyri" in the Cambridge Essays , 1858, pp. 243–245). Since then, the text has been frequently studied, by Chabas ( Les Pasteurs en Égypte , 1868), by Lushington ( Fragment of the first Sallier Papyrus in the Transactions of the Society of Biblical Archæology , iv. pp. 263–266, reproduced in the first series of Records of the Past , vol. vii.), by Brugsch ( History of Egypt , 2d Edit., vol. i. pp. 274 sqq .), by Ebers ( Ægypten und die Bücher Moses , 1868, pp. 204 sqq .). Goodwin, after mature examination, hesitatingly advanced the opinion that an accurate narrative indeed could not be found in it, but only a historical novel

[paragraph continues] (in the English translation of Bunsen's Egypt's Place in History , iv. p. 671). It is the opinion which I share, and which appears to have generally prevailed. The transcription and translation of the text and a commentary upon it are given in my Études égyptiennes , i. pp. 195–216; the translation alone is reproduced in my Contes égyptiens , 2d Edit., pp. 273286.

I believe the existing fragments allow us to restore almost the whole of the first two pages. Perhaps the attempt at restoration which I propose will appear adventurous even to Egyptologists; at all events it will be seen that I have not undertaken it rashly. A minute analysis of the text has led me to the results which I here submit to criticism.

The Legend of the Expulsion of the Hyksos Cite

It happened that the land of Egypt belonged to the Impure, and as there was no lord monarch that day, it happened then that the king Soqnun-rî 2 was sovereign over the country of the South, and that the Impure of the city of Ra 3 were subject to Ra-Apôpi 4 in Hâuâru ; the entire country paid him tribute together with its manufactured products and so loaded him with all the good things of To-miri. 6 Now the king Ra-Apôpi took the god Sutekhu for his master, and he no longer served any (other) deity who was in the whole country excepting only Sutekhu , and he built a temple of excellent and imperishable workmanship at the gate of the king Ra-Apôpi, and he arose each day to sacrifice daily victims to Sutekhu ; and the vassal chiefs of the sovereign were there with garlands of flowers, just as is the case in the temple of Ph-Ra-Har-ma-khuti.

[paragraph continues] And the king Ra-Apôpi bethought himself of sending a message to announce it to the king Soqnun-rî, the prince of the city of the South. 1 And many days after that, the king Ra-Apôpi summoned his great chiefs.…

[The text is interrupted here and begins again at the top of page 2: when it recommences after an almost complete lacuna of five lines and a half we find phrases which evidently belong to the message of king Apôpi. Now numerous texts teach us that a message entrusted to a person is always repeated by him almost word for word; we can therefore feel convinced that the two lines put into the mouth of the envoy on page 2, were already contained in the lost lines of page 1, and in fact, the small isolated fragment at the foot of the published facsimile contains the remains of characters which exactly correspond to the sentences of the message. This first version of the message, accordingly, was put into the mouth of the royal councillors; but who were these councillors? Were they the "great chiefs" who were summoned at the point where the text breaks off? That is impossible, as in the fragments of line 7 mention is made of "the learned scribes," and in line 2 of page 2 it is expressly stated that Apôpi sent to Soqnun-rî the message "which his learned scribes had repeated to him." We must therefore admit that Apôpi, after consulting his civil and military chiefs, was counselled to apply to his scribes. The words of the latter begin at the end of line 7 with the customary exclamation: "O suzerain, our master!" In short, for the whole of this first part of the lacuna we have a consultation similar to that carried on afterwards at the court of Soqnun-rî, and in the story of the Two Brothers, when the Pharaoh desires to discover the owner of the curl which perfumed his linen. Consequently I continue the tale as follows:] And many days after that, the king Ra-Apôpi summoned his great chiefs, as well as his captains and his prudent generals, but they could not suggest to him a speech which was good to send to the king Soqnun-rî the chief of the country of the South. So the king Apôpi summoned his scribes versed in magic. They

said to him: "O suzerain, our master." … 1 and they suggested to the king Ra-Apôpi the discourse which he desired: Let a messenger go to the chief of the city of the South and say to him: The king Ra-Apôpi sends to say: Let the hippopotamuses which are in the canals of the country be chased on the pool, in order that they may allow sleep to visit me night and day.…"

[A line and a half, perhaps even more, still remains to be supplied. Here again, the sequel permits us to restore the sense, if not the letter, of what is wanting in the text. We see that after having received the message recounted above, king Soqnun-rî assembles his council, which is perplexed and at a loss for an answer; whereupon king Apôpi sends a second embassy. It is evident that the embarrassment and silence of the Thebans were foreseen by the scribes of Apôpi, and that the part of their advice which is preserved at the top of page 2 contained the end of the second message which Apôpi was to send, if the first met with no reply. In similar stories, some extraordinary action is described which has to be performed by one of two kings; the penalty is always stated to which he must submit in case of ill-success and the reward he will receive in case of success. There must have been a similar description in the Legend, and I therefore propose to restore the text as follows:]

He will not know what to answer, whether good or bad: then thou shalt send him another message: "The king Ra-Apôpi sends saying: If the chief of the South cannot answer my message, let him serve no other god than Sutekhu ! But if he answers it, and does that which I bid him do, then I will take nothing from him, and I will no more bow down before any other god of the land of Egypt except Amon-Ra the king of the gods!"

And many days after that, the king Ra-Apôpi sent to the prince of the country of the South the message which his scribes versed in magic had suggested to him; and the messenger of the king Ra-Apôpi came to the chief of the

land of the South. He said to the messenger of the king Ra-Apôpi: "What message dost thou bring to the land of the South? Why hast thou made this journey?" The messenger replied: "The king Ra-Apôpi sends to say: Let the hippopotamuses which are in the canals of the country be chased on the pool, in order that they may allow sleep to visit me day and night.…" The chief of the land of the South was astounded and knew not what answer to make to the messenger of the king Ra-Apôpi. So the chief of the land of the South said to the messenger: "This is what thy master sends to … the chief of the land of the South … the words which he has sent me … his goods.…" The chief of the land of the South caused all kinds of good things, meats, cakes, … (and) wine to be given to the messenger; then he said to him: "Return and tell thy master … all that which thou hast said, I approve.…" The messenger of the king Ra-Apôpi set himself to return to the place where his master was. Then the chief of the South summoned his great chiefs as well as his captains and his able generals, and he repeated to them all the message which the king Ra-Apôpi had sent to him. Then they were silent with a single mouth for a long moment (of time), and did not know what answer to make whether good or bad.

The king Ra-Apôpi sent to the chief of the land of the South the other message which his scribes versed in magic had suggested to him.…

[It is unfortunate that the text is broken just in this place. The three Pharaohs who bore the name of Soqnun-rî reigned during a troublous period and must have left enduring memories in the minds of the Theban people. They were active and warlike princes, and the last of them perished by a violent death, perhaps in battle against the Hyksos. He had shaved his beard the morning before, "arraying himself for the combat like the god Montu ," as the Egyptian scribes would say. His courage led him to penetrate too far into the ranks of the enemy; he was surrounded and slain before his companions could rescue him. The blow of an axe removed part of his left cheek and laid

bare the teeth, striking the jaw and felling him stunned to the ground; a second blow entered far within the skull, a dagger or short lance splitting the forehead on the right side a little above the eye. The Egyptians recovered the body and embalmed it in haste, when already partially decomposed, before sending it to Thebes and the tomb of his ancestors. The features of the mummy, now in the Museum of Boulaq, still show the violence and fury of the struggle; a large white piece of brain is spread over the forehead, the retracted lips uncover the jaw and the tongue is bitten between the teeth. 1 The author of the Legend may probably have continued his story down to the tragic end of his hero. The scribe to whom we owe the papyrus on which it is inscribed must certainly have intended to complete the tale; he had recopied the last lines on the reverse of one of the pages, and was preparing to continue it when some accident intervened to prevent his doing so. Perhaps the professor at whose dictation he appears to have written did not himself know the end of the Legend. It is probable, however, that it went on to describe how Soqnun-rî, after long hesitation, succeeded in escaping from the embarrassing dilemma in which his powerful rival had attempted to place him. His answer must have been as odd and extraordinary as the message of Apôpi, but we have no means even of conjecturing what it was.]