HKB
shown by the largest and least precious of the boxes being of iron, which was rarely, if ever, used in Ramesside times, and was not common till the Greek age.
The magic engineering of Na-nefer-ka-ptah is very curious. The cabin or air-chamber of men in model, who are let down to work for him, suggests that Egyptians may have used the principle of a diving-bell or air-chamber for reaching parts under water. Certainly the device of raising things by dropping down sand to be put under them is still practised. An immense sarcophagus at Gizeh was raised from a deep well by natives who thrust sand under it rammed tight by a stick, and by this simple kind of hydraulic press raised it a hundred feet to the surface. In this way the magic men of Na-nefer-ka-ptah raised up the chest when they had discovered it by means of the sand which he poured over from the boat.
There is some picturesqueness in this tale, though it has not the charm of the earlier compositions. The scene of Ahura sitting for three days and nights, during the combat, watching by the side of the river, where she "had not drunk or eaten anything, and had done nothing on earth but sat like one who is gone to the grave," is a touching detail.
The light on the education of women is curious. Ahura can read the roll, but she cannot write. We are so accustomed to regard reading and writing as all one subject that the distinction is rare; but with a writing comprising so many hundred signs as the Egyptian, the art of writing or draw-Ing all the forms, and knowing which to use, is far more complex than that of reading. There are now ten students who can read an inscription for one who could compose it correctly. Here a woman of the highest rank is supposed to be able to read, but not to write; that is reserved for the skill of "a good writer, and a very learned one."
The writing of spells and then washing the ink off and drinking it is a familiar idea in the East. Modern Egyptian bowls have charms engraved on them to be imparted to the drink, and ancient Babylonian bowls are inscribed with the like purpose.
An insight into the powers of the gods is here given us. The Egyptian did not attribute to them omniscience. Thoth only discovered what Na-nefer-ka-ptah had done as they were sailing away, some days after the seizure of the book. And even Ra is informed by the complaint of Thoth. If Ra were the physical sun it would be obvious that he would see all that was being done on earth; it would rather be he who would inform Thoth. The conception of the gods must therefore have been not pantheistic or materialist, but solely as spiritual powers who needed to obtain information, and who only could act through intermediaries. Further, nothing can be done without the consent of Ra; Thoth is powerless over men, and can only ask Ra, as a sort of universal magistrate, to take notice of the offence. Neither god acts directly, but by means of a power or angel, who takes the commission to work on men. How far this police-court conception of the gods is due to Greek or foreign influence can hardly be estimated yet. It certainly does not seem in accord with the earlier appeals to Ra, and direct action of Ra, in "Anpu and Bata."