HKB
Egyptians had when these tales were formed. This does not prevent our seeing that they embodied some very important traditions, and gives us an unequalled picture of the early civilisation.
In the earliest tale or the three there seems at first sight merely a sketch of faithlessness and revenge. But there is probably much more in it. To read it aright we must bear in mind the position of woman in ancient Egypt. If, in later ages, Islam has gone to the extreme of the man determining his own divorce at a word, in early times almost the opposite system prevailed. All property belonged to the woman; all that a man could earn, or inherit, was made over to his wife; and families always reckoned back further on the mother's side than the father's. As the changes in historical times have been in the direction of men's rights, it is very unlikely that this system of female predominance was invented or introduced, but rather that it descends from primitive times. In this tale we see, then, at the beginning of our knowledge of the country, the clashing of two different social systems. The reciter is strong for men's rights, he brings destruction on the wife, and never even gives her name, but always calls her merely "the wife of Uba-aner." But behind all this there is probably the remains of a very different system. The servant employed by the mistress seems to see nothing outrageous in her proceedings; and even the steward, who is on the master's side, waits a day or two before reporting matters. When we remember the supremacy in properly and descent which women held in Egypt, and then read this tale, it seems that it belongs to the close of a social system like that of the Nairs, in which the lady makes her selection--with variations from time to time. The incident of sending a present of clothing is curiously like the tale about a certain English envoy, whose proprieties were sadly ruffled in the Nair country, when a lady sent him a grand shawl with an intimation of her choice. The priestesses of Amen retained to the last this privilege of choice, as being under divine, and not human protection; but it seems to have become unseemly in late times.
The hinging of this tale, and of those that follow it, upon the use of magic, shows how thoroughly the belief in magic powers was ingrained in the Egyptians. Now such a belief implies the presence of magicians, and shows how familiar must have been the claim to such powers, and the practising of the tricks of witchcraft, so prevalent in Africa in modern times. The efficacy of a model, such as this crocodile of wax, is an idea continually met with in Egypt. The system of tomb furniture and decoration, of ka statues, of ushabtis or figures to work for the deceased, and the models placed in foundation deposits, all show how a model was supposed to have the efficacy of an actual reality. Even in the latest tale of all (written in Ptolemaic times), Setnau makes a model of a boat and men, to be sunk in the river to work for him. The reconversion of the crocodile to wax, on being taken up by the magician, reminds us of the serpent becoming again a rod when taken up by Aaron.
The punishment of burning alive is very rarely, if ever, mentioned in Egyptian history, though it occurs in modern Egyptian tales: and it looks as if it were brought in here rather as a dire horror for the climax than as a probable incident. The place of the penalty, in front of the harem, or the private portion of the palace, was evidently for the intimidation of other ladies.