At the time of this conversation the leech Nebsecht still lingered
in front of the hovel of the paraschites, and waited with growing
impatience for the old man’s return.
At first he trembled for him; then he entirely forgot the danger into
which he had thrown him, and only hoped for the fulfilment of his
desires, and for wonderful revelations through his investigations of the
human heart.
For some minutes he gave himself up to scientific considerations; but he
became more and more agitated by anxiety for the paraschites, and by the
exciting vicinity of Uarda.
For hours he had been alone with her, for her father and grandmother
could no longer stop away from their occupations. The former must go
to escort prisoners of war to Hermonthis, and the old woman, since her
granddaughter had been old enough to undertake the small duties of
the household, had been one of the wailing-women, who, with hair all
dishevelled, accompanied the corpse on its way to the grave, weeping,
and lamenting, and casting Nile-mud on their forehead and breast. Uarda
still lay, when the sun was sinking, in front of the hut.
She looked weary and pale. Her long hair had come undone, and once more
got entangled with the straw of her humble couch. If Nebsecht went near
her to feel her pulse or to speak to her she carefully turned her face
from him.
Nevertheless when the sun disappeared behind the rocks he bent over her
once more, and said:
“It is growing cool; shall I carry you indoors?”
“Let me alone,” she said crossly. “I am hot, keep farther away. I am no
longer ill, and could go indoors by myself if I wished; but grandmother
will be here directly.”
Nebsecht rose, and sat down on a hen-coop that was some paces from
Uarda, and asked stammering, “Shall I go farther off?”
“Do as you please,” she answered. “You are not kind,” he said sadly.
“You sit looking at me,” said Uarda, “I cannot bear it; and I am
uneasy--for grandfather was quite different this morning from his usual
self, and talked strangely about dying, and about the great price that
was asked of him for curing me. Then he begged me never to forget him,
and was so excited and so strange. He is so long away; I wish he were
here, with me.”
And with these words Uarda began to cry silently. A nameless anxiety for
the paraschites seized Nebsecht, and it struck him to the heart that he
had demanded a human life in return for the mere fulfilment of a
duty. He knew the law well enough, and knew that the old man would be
compelled without respite or delay to empty the cup of poison if he were
found guilty of the theft of a human heart.
It was dark: Uarda ceased weeping and said to the surgeon:
“Can it be possible that he has gone into the city to borrow the great
sum of money that thou--or thy temple--demanded for thy medicine? But
there is the princess’s golden bracelet, and half of father’s prize, and
in the chest two years’ wages that grandmother had earned by wailing he
untouched. Is all that not enough?”
The girl’s last question was full of resentment and reproach, and
Nebsecht, whose perfect sincerity was part of his very being, was
silent, as he would not venture to say yes. He had asked more in return
for his help than gold or silver. Now he remembered Pentaur’s warning,
and when the jackals began to bark he took up the fire-stick,
[The hieroglyphic sign Sam seems to me to represent the wooden stick
used to produce fire (as among some savage tribes) by rapid friction
in a hollow piece of wood.]
and lighted some fuel that was lying ready. Then he asked himself what
Uarda’s fate would be without her grandparents, and a strange plan
which had floated vaguely before him for some hours, began now to take a
distinct outline and intelligible form. He determined if the old man
did not return to ask the kolchytes or embalmers to admit him into their
guild--and for the sake of his adroitness they were not likely to refuse
him--then he would make Uarda his wife, and live apart from the world,
for her, for his studies, and for his new calling, in which he hoped to
learn a great deal. What did he care for comfort and proprieties, for
recognition from his fellow-men, and a superior position!
He could hope to advance more quickly along the new stony path than on
the old beaten track. The impulse to communicate his acquired knowledge
to others he did not feel. Knowledge in itself amply satisfied him, and
he thought no more of his ties to the House of Seti. For three whole
days he had not changed his garments, no razor had touched his chin or
his scalp, not a drop of water had wetted his hands or his feet. He felt
half bewildered and almost as if he had already become an embalmer,
nay even a paraschites, one of the most despised of human beings. This
self-degradation had an infinite charm, for it brought him down to the
level of Uarda, and she, lying near him, sick and anxious, with her
dishevelled hair, exactly suited the future which he painted to himself.
“Do you hear nothing?” Uarda asked suddenly. He listened. In the valley
there was a barking of dogs, and soon the paraschites and his wife
appeared, and, at the door of their hut, took leave of old Hekt, who had
met them on her return from Thebes.
“You have been gone a long time,” cried Uarda, when her grandmother once
more stood before her. “I have been so frightened.”
“The doctor was with you,” said the old woman going into the house
to prepare their simple meal, while the paraschites knelt down by his
granddaughter, and caressed her tenderly, but yet with respect, as if he
were her faithful servant rather than her blood-relation.
Then he rose, and gave to Nebsecht, who was trembling with excitement,
the bag of coarse linen which he was in the habit of carrying tied to
him by a narrow belt.
“The heart is in that,” he whispered to the leech; “take it out, and
give me back the bag, for my knife is in it, and I want it.”
Nebsecht took the heart out of the covering with trembling hands and
laid it carefully down. Then he felt in the breast of his dress, and
going up to the paraschites he whispered:
“Here, take the writing, hang it round your neck, and when you die I
will have the book of scripture wrapped up in your mummy cloths like a
great man. But that is not enough. The property that I inherited is in
the hands of my brother, who is a good man of business, and I have not
touched the interest for ten years. I will send it to you, and you and
your wife shall enjoy an old age free from care.”
The paraschites had taken the little bag with the strip of papyrus, and
heard the leech to the end. Then he turned from him saying: “Keep thy
money; we are quits. That is if the child gets well,” he added humbly.
“She is already half cured,” stammered Nebsecht. “But why will you--why
won’t you accept--”
“Because till to day I have never begged nor borrowed,” said the
paraschites, “and I will not begin in my old age. Life for life. But
what I have done this day not Rameses with all his treasure could
repay.”
Nebsecht looked down, and knew not how to answer the old man.
His wife now came out; she set a bowl of lentils that she had hastily
warmed before the two men, with radishes and onions,
[Radishes, onions, and garlic were the hors-d’oeuvre of an Egyptian
dinner. 1600 talents worth were consumed, according to Herodotus.
during the building of the pyramid of Cheops--L360,000 (in 1881.)]
then she helped Uarda, who did not need to be carried, into the house,
and invited Nebsecht to share their meal. He accepted her invitation,
for he had eaten nothing since the previous evening.
When the old woman had once more disappeared indoors, he asked the
paraschites:
“Whose heart is it that you have brought me, and how did it come into
your hands?”
“Tell me first,” said the other, “why thou hast laid such a heavy sin
upon my soul?”
“Because I want to investigate the structure of the human heart,” said
Nebsecht, “so that, when I meet with diseased hearts, I may be able to
cure them.”
The paraschites looked for a long time at the ground in silence; then he
said:
“Art thou speaking the truth?”
“Yes,” replied the leech with convincing emphasis. “I am glad,” said the
old man, “for thou givest help to the poor.”
“As willingly as to the rich!” exclaimed Nebsecht. “But tell me now
where you got the heart.”
“I went into the house of the embalmer,” said the old man, after he had
selected a few large flints, to which, with crafty blows, he gave the
shape of knives, “and there I found three bodies in which I had to make
the eight prescribed incisions with my flint-knife. When the dead lie
there undressed on the wooden bench they all look alike, and the begger
lies as still as the favorite son of a king. But I knew very well who
lay before me. The strong old body in the middle of the table was the
corpse of the Superior of the temple of Hatasu, and beyond, close by
each other, were laid a stone-mason of the Necropolis, and a poor girl
from the strangers’ quarter, who had died of consumption--two miserable
wasted figures. I had known the Prophet well, for I had met him a
hundred times in his gilt litter, and we always called him Rui, the
rich. I did my duty by all three, I was driven away with the usual
stoning, and then I arranged the inward parts of the bodies with my
mates. Those of the Prophet are to be preserved later in an alabaster
canopus,
[This vase was called canopus at a later date. There were four of
them for each mummy.]
those of the mason and the girl were put back in their bodies.
“Then I went up to the three bodies, and I asked myself, to which I
should do such a wrong as to rob him of his heart. I turned to the two
poor ones, and I hastily went up to the sinning girl. Then I heard the
voice of the demon that cried out in my heart ‘The girl was poor and
despised like you while she walked on Seb,
[Seb is the earth; Plutarch calls Seb Chronos. He is often spoken
of as the “father of the gods” on the monuments. He is the god of
time, and as the Egyptians regarded matter as eternal, it is not by
accident that the sign which represented the earth was also used for
eternity.]
perhaps she may find compensation and peace in the other world if you
do not mutilate her; and when I turned to the mason’s lean corpse, and
looked at his hands, which were harder and rougher than my own, the
demon whispered the same. Then I stood before the strong, stout corpse
of the prophet Rui, who died of apoplexy, and I remembered the honor and
the riches that he had enjoyed on earth, and that he at least for a time
had known happiness and ease. And as soon as I was alone, I slipped my
hand into the bag, and changed the sheep’s heart for his.
“Perhaps I am doubly guilty for playing such an accursed trick with the
heart of a high-priest; but Rui’s body will be hung round with a hundred
amulets, Scarabaei
[Imitations of the sacred beetle Scarabaeus made of various
materials were frequently put into the mummies in the place of the
heart. Large specimens have often the 26th, 30th, and 64th chapters
of the Book of the Dead engraved on them, as they treat of the
heart.]
will be placed over his heart, and holy oil and sacred sentences
will preserve him from all the fiends on his road to
Amenti,--[Underworld]--while no one will devote helping talismans to the
poor. And then! thou hast sworn, in that world, in the hall of judgment,
to take my guilt on thyself.”
Nebsecht gave the old man his hand.
“That I will,” said he, “and I should have chosen as you did. Now take
this draught, divide it in four parts, and give it to Uarda for four
evenings following. Begin this evening, and by the day after to-morrow I
think she will be quite well. I will come again and look after her. Now
go to rest, and let me stay a while out here; before the star of Isis is
extinguished I will be gone, for they have long been expecting me at the
temple.”
When the paraschites came out of his but the next morning, Nebsecht had
vanished; but a blood-stained cloth that lay by the remains of the fire
showed the old man that the impatient investigator had examined the
heart of the high-priest during the night, and perhaps cut it up.
Terror fell upon him, and in agony of mind he threw himself on his knees
as the golden bark of the Sun-God appeared on the horizon, and he prayed
fervently, first for Uarda, and then for the salvation of his imperilled
soul.
He rose encouraged, convinced himself that his granddaughter was
progressing towards recovery, bid farewell to his wife, took his flint
knife and his bronze hook,
[The brains of corpses were drawn out of the nose with a hook.
Herodotus II. 87.]
and went to the house of the embalmer to follow his dismal calling.
The group of buildings in which the greater number of the corpses
from Thebes went through the processes of mummifying, lay on the bare
desert-land at some distance from his hovel, southwards from the House
of Seti at the foot of the mountain. They occupied by themselves a
fairly large space, enclosed by a rough wall of dried mud-bricks.
The bodies were brought in through the great gate towards the Nile, and
delivered to the kolchytes,--[The whole guild of embalmers]--while the
priests, paraschites, and tariclleutes,--[Salter of the bodies]--bearers
and assistants, who here did their daily work, as well as innumerable
water-carriers who came up from the Nile, loaded with skins, found their
way into the establishment by a side gate.
At the farthest northern building of wood, with a separate gate, in
which the orders of the bereaved were taken, and often indeed those
of men still in active life, who thought to provide betimes for their
suitable interment.
The crowd in this house was considerable. About fifty men and women were
moving in it at the present moment, all of different ranks, and not
only from Thebes but from many smaller towns of Upper Egypt, to make
purchases or to give commissions to the functionaries who were busy
here.
This bazaar of the dead was well supplied, for coffins of every form
stood up against the walls, from the simplest chest to the richly gilt
and painted coffer, in form resembling a mummy. On wooden shelves
lay endless rolls of coarse and fine linen, in which the limbs of the
mummies were enveloped, and which were manufactured by the people of the
embalming establishment under the protection of the tutelar goddesses
of weavers, Neith, Isis and Nephthys, though some were ordered from a
distance, particularly from Sais.
There was free choice for the visitors of this pattern-room in the
matter of mummy-cases and cloths, as well as of necklets, scarabaei,
statuettes, Uza-eyes, girdles, head-rests, triangles, split-rings,
staves, and other symbolic objects, which were attached to the dead as
sacred amulets, or bound up in the wrappings.
There were innumerable stamps of baked clay, which were buried in the
earth to show any one who might dispute the limits, how far each grave
extended, images of the gods, which were laid in the sand to purify and
sanctify it--for by nature it belonged to Seth-Typhon--as well as the
figures called Schebti, which were either enclosed several together in
little boxes, or laid separately in the grave; it was supposed that they
would help the dead to till the fields of the blessed with the pick-axe,
plough, and seed-bag which they carried on their shoulders.
The widow and the steward of the wealthy Superior of the temple of
Hatasu, and with them a priest of high rank, were in eager discussion
with the officials of the embalming-House, and were selecting the
most costly of the patterns of mummy-cases which were offered to
their inspection, the finest linen, and amulets of malachite, and
lapis-lazuli, of blood-stone, carnelian and green felspar, as well as
the most elegant alabaster canopi for the deceased; his body was to be
enclosed first in a sort of case of papier-mache, and then in a wooden
and a stone coffin. They wrote his name on a wax tablet which was ready
for the purpose, with those of his parents, his wife and children,
and all his titles; they ordered what verses should be written on his
coffin, what on the papyrus-rolls to be enclosed in it, and what should
be set out above his name. With regard to the inscription on the walls
of the tomb, the pedestal of the statue to be placed there and the face
of the stele--[Stone tablet with round pediment.]--to be erected in it,
yet further particulars would be given; a priest of the temple of
Seti was charged to write them, and to draw up a catalogue of the rich
offerings of the survivors. The last could be done later, when, after
the division of the property, the amount of the fortune he had left
could be ascertained. The mere mummifying of the body with the finest
oils and essences, cloths, amulets, and cases, would cost a talent of
silver, without the stone sarcophagus.
The widow wore a long mourning robe, her forehead was lightly daubed
with Nile-mud, and in the midst of her chaffering with the functionaries
of the embalming-house, whose prices she complained of as enormous and
rapacious, from time to time she broke out into a loud wail of grief--as
the occasion demanded.
More modest citizens finished their commissions sooner, though it was
not unusual for the income of a whole year to be sacrificed for the
embalming of the head of a household--the father or the mother of a
family. The mummifying of the poor was cheap, and that of the poorest
had to be provided by the kolchytes as a tribute to the king, to whom
also they were obliged to pay a tax in linen from their looms.
This place of business was carefully separated from the rest of the
establishment, which none but those who were engaged in the processes
carried on there were on any account permitted to enter. The kolchytes
formed a closely-limited guild at the head of which stood a certain
number of priests, and from among them the masters of the many
thousand members were chosen. This guild was highly respected, even the
taricheutes, who were entrusted with the actual work of embalming, could
venture to mix with the other citizens, although in Thebes itself people
always avoided them with a certain horror; only the paraschites, whose
duty it was to open the body, bore the whole curse of uncleanness.
Certainly the place where these people fulfilled their office was dismal
enough.
The stone chamber in which the bodies were opened, and the halls in
which they were prepared with salt, had adjoining them a variety of
laboratories and depositaries for drugs and preparations of every
description.
In a court-yard, protected from the rays of the sun only by an awning,
was a large walled bason, containing a solution of natron, in which
the bodies were salted, and they were then dried in a stone vault,
artificially supplied with hot air.
The little wooden houses of the weavers, as well as the work-shops
of the case-joiners and decorators, stood in numbers round the
pattern-room; but the farthest off, and much the largest of the
buildings of the establishment, was a very long low structure, solidly
built of stone and well roofed in, where the prepared bodies were
enveloped in their cerements, tricked out in amulets, and made ready for
their journey to the next world. What took place in this building--into
which the laity were admitted, but never for more than a few
minutes--was to the last degree mysterious, for here the gods themselves
appeared to be engaged with the mortal bodies.
Out of the windows which opened on the street, recitations, hymns, and
lamentations sounded night and day. The priests who fulfilled their
office here wore masks like the divinities of the under-world. Many were
the representatives of Anubis, with the jackal-head, assisted by boys
with masks of the so-called child-Horus. At the head of each mummy stood
or squatted a wailing-woman with the emblems of Nephthys, and one at its
feet with those of Isis.
Every separate limb of the deceased was dedicated to a particular
divinity by the aid of holy oils, charms, and sentences; a specially
prepared cloth was wrapped round each muscle, every drug and every
bandage owed its origin to some divinity, and the confusion of sounds,
of disguised figures, and of various perfumes, had a stupefying effect
on those who visited this chamber. It need not be said that the whole
embalming establishment and its neighborhood was enveloped in a cloud
of powerful resinous fumes, of sweet attar, of lasting musk, and pungent
spices.
When the wind blew from the west it was wafted across the Nile to
Thebes, and this was regarded as an evil omen, for from the south-west
comes the wind that enfeebles the energy of men--the fatal simoon.
In the court of the pattern-house stood several groups of citizens
from Thebes, gathered round different individuals, to whom they were
expressing their sympathy. A new-comer, the superintendent of the
victims of the temple of Anion, who seemed to be known to many and was
greeted with respect, announced, even before he went to condole with
Rui’s widow, in a tone full of horror at what had happened, that an
omen, significant of the greatest misfortune, had occurred in Thebes, in
a spot no less sacred than the very temple of Anion himself.
Many inquisitive listeners stood round him while he related that the
Regent Ani, in his joy at the victory of his troops in Ethiopia, had
distributed wine with a lavish hand to the garrison of Thebes, and also
to the watchmen of the temple of Anion, and that, while the people were
carousing, wolves
[Wolves have now disappeared from Egypt; they were sacred animals,
and were worshipped and buried at Lykopolis, the present Siut, where
mummies of wolves have been found. Herodotus says that if a wolf
was found dead he was buried, and Aelian states that the herb
Lykoktonon, which was poisonous to wolves, might on no account be
brought into the city, where they were held sacred. The wolf
numbered among the sacral animals is the canis lupaster, which
exists in Egypt at the present day. Besides this species there are
three varieties of wild dogs, the jackal, fox, and fenek, canis
cerda.]
had broken into the stable of the sacred rams. Some were killed, but the
noblest ram, which Rameses himself had sent as a gift from Mendes when
he set out for the war--the magnificent beast which Amon had chosen as
the tenement of his spirit, was found, torn in pieces, by the soldiers,
who immediately terrified the whole city with the news. At the same hour
news had come from Memphis that the sacred bull Apis was dead.
All the people who had collected round the priest, broke out into a
far-sounding cry of woe, in which he himself and Rui’s widow vehemently
joined.
The buyers and functionaries rushed out of the pattern-room, and from
the mummy-house the taricheutes, paraschites and assistants; the
weavers left their looms, and all, as soon as they had learned what had
happened, took part in the lamentations, howling and wailing, tearing
their hair and covering their faces with dust.
The noise was loud and distracting, and when its violence diminished,
and the work-people went back to their business, the east wind brought
the echo of the cries of the dwellers in the Necropolis, perhaps too,
those of the citizens of Thebes itself.
“Bad news,” said the inspector of the victims, “cannot fail to reach
us soon from the king and the army; he will regret the death of the ram
which we called by his name more than that of Apis. It is a bad--a very
bad omen.”
“My lost husband Rui, who rests in Osiris, foresaw it all,” said the
widow. “If only I dared to speak I could tell a good deal that many
might find unpleasant.”
The inspector of sacrifices smiled, for he knew that the late superior
of the temple of Hatasu had been an adherent of the old royal family,
and he replied:
“The Sun of Rameses may be for a time covered with clouds, but neither
those who fear it nor those who desire it will live to see its setting.”
The priest coldly saluted the lady, and went into the house of a weaver
in which he had business, and the widow got into her litter which was
waiting at the gate.
The old paraschites Pinem had joined with his fellows in the lamentation
for the sacred beasts, and was now sitting on the hard pavement of the
dissecting room to eat his morsel of food--for it was noon.
The stone room in which he was eating his meal was badly lighted; the
daylight came through a small opening in the roof, over which the sun
stood perpendicularly, and a shaft of bright rays, in which danced the
whirling motes, shot down through the twilight on to the stone pavement.
Mummy-cases leaned against all the walls, and on smooth polished slabs
lay bodies covered with coarse cloths. A rat scudded now and then
across the floor, and from the wide cracks between the stones sluggish
scorpions crawled out.
The old paraschites was long since blunted to the horror which pervaded
this locality. He had spread a coarse napkin, and carefully laid on it
the provisions which his wife had put into his satchel; first half a
cake of bread, then a little salt, and finally a radish.
But the bag was not yet empty.
He put his hand in and found a piece of meat wrapped up in two
cabbage-leaves. Old Hekt had brought a leg of a gazelle from Thebes
for Uarda, and he now saw that the women had put a piece of it into his
little sack for his refreshment. He looked at the gift with emotion, but
he did not venture to touch it, for he felt as if in doing so he should
be robbing the sick girl. While eating the bread and the radish he
contemplated the piece of meat as if it were some costly jewel, and when
a fly dared to settle on it he drove it off indignantly.
At last he tasted the meat, and thought of many former noon-day meals,
and how he had often found a flower in the satchel, that Uarda had
placed there to please him, with the bread. His kind old eyes filled
with tears, and his whole heart swelled with gratitude and love. He
looked up, and his glance fell on the table, and he asked himself how he
would have felt if instead of the old priest, robbed of his heart, the
sunshine of his old age, his granddaughter, were lying there motionless.
A cold shiver ran over him, and he felt that his own heart would not
have been too great a price to pay for her recovery. And yet! In the
course of his long life he had experienced so much suffering and wrong,
that he could not imagine any hope of a better lot in the other world.
Then he drew out the bond Nebsecht had given him, held it up with both
hands, as if to show it to the Immortals, and particularly to the judges
in the hall of truth and judgment, that they might not reckon with him
for the crime he had committed--not for himself but for another--and
that they might not refuse to justify Rui, whom he had robbed of his
heart.
While he thus lifted his soul in devotion, matters were getting warm
outside the dissecting room. He thought he heard his name spoken, and
scarcely had he raised his head to listen when a taricheut came in and
desired him to follow him.
In front of the rooms, filled with resinous odors and incense, in which
the actual process of embalming was carried on, a number of taricheutes
were standing and looking at an object in an alabaster bowl. The knees
of the old man knocked together as he recognized the heart of the beast
which he had substituted for that of the Prophet.
The chief of the taricheutes asked him whether he had opened the body of
the dead priest.
Pinem stammered out “Yes.” Whether this was his heart? The old man
nodded affirmatively.
The taricheutes looked at each other, whispered together; then one of
them went away, and returned soon with the inspector of victims from the
temple of Anion, whom he had found in the house of the weaver, and the
chief of the kolchytes.
“Show me the heart,” said the superintendent of the sacrifices as he
approached the vase. “I can decide in the dark if you have seen rightly.
I examine a hundred animals every day. Give it here!--By all the Gods of
Heaven and Hell that is the heart of a ram!”
“It was found in the breast of Rui,” said one of the taricheutes
decisively. “It was opened yesterday in the presence of us all by this
old paraschites.”
“It is extraordinary,” said the priest of Anion. “And incredible. But
perhaps an exchange was effected.--Did you slaughter any victims here
yesterday or--?”
“We are purifying ourselves,” the chief of the kolchytes interrupted,
“for the great festival of the valley, and for ten days no beast can
have been killed here for food; besides, the stables and slaughterhouses
are a long way from this, on the other side of the linen-factories.”
“It is strange!” replied the priest. “Preserve this heart carefully,
kolchytes: or, better still, let it be enclosed in a case. We will take
it over to the chief prophet of Anion. It would seem that some miracle
has happened.”
“The heart belongs to the Necropolis,” answered the chief kolchytes,
“and it would therefore be more fitting if we took it to the chief
priest of the temple of Seti, Ameni.”
“You command here!” said the other. “Let us go.” In a few minutes
the priest of Anion and the chief of the kolchytes were being carried
towards the valley in their litters. A taricheut followed them, who sat
on a seat between two asses, and carefully carried a casket of ivory, in
which reposed the ram’s heart.
The old paraschites watched the priests disappear behind the tamarisk
bushes. He longed to run after them, and tell them everything.
His conscience quaked with self reproach, and if his sluggish
intelligence did not enable him to take in at a glance all the results
that his deed might entail, he still could guess that he had sown a
seed whence deceit of every kind must grow. He felt as if he had fallen
altogether into sin and falsehood, and that the goddess of truth, whom
he had all his life honestly served, had reproachfully turned her back
on him. After what had happened never could he hope to be pronounced a
“truth-speaker” by the judges of the dead. Lost, thrown away, was the
aim and end of a long life, rich in self-denial and prayer! His soul
shed tears of blood, a wild sighing sounded in his ears, which saddened
his spirit, and when he went back to his work again, and wanted to
remove the soles of the feet
[One of the mummies of Prague which were dissected by Czermak, had
the soles of the feet removed and laid on the breast. We learn from
Chapter 125 of the Book of the Dead that this was done that the
sacred floor of the hall of judgment might not be defiled when the
dead were summoned before Osiris.]
from a body, his hand trembled so that he could not hold the knife.