Read Ebook: A Guide to Methods and Observation in History Studies in High School Observation by Davis Calvin Olin

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Queen of the Dawn

There was war in Egypt and Egypt was rent in two. At Memphis in the north, at Tanis, and in all the rich lands of the Delta where by many mouths the Nile flows down to the sea, a usurping race held power, whose forefathers, generations before, had descended upon Egypt like a flood, destroyed its temples and deposed its gods, possessing themselves of the wealth of the land. At Thebes in the south the descendants of the ancient Pharaohs still ruled precariously, again and again attempting to drive out the fierce Semitic or Bedouin kings, named the Shepherds, whose banners flew from the walls of all the northern cities.

They failed because they were too weak, indeed the hour of their final victory was yet far away and of it our tale does not tell.

The Shepherd people too, like the Egyptians of the South, were weary of war and would not fight again. Therefore, although they were defeated, no cruelties were inflicted upon the followers of Kheperra, nor was great tribute asked of them; also they were allowed to worship their ancient gods in peace, and this in the northern as well as the southern lands. Indeed, by now, although the god of the Shepherds was Baal, to whom they gave the name of Set because already it was well known upon the Nile, the Shepherd kings re-built the temples of Ra and Amen and Ptah, of Isis and of Hathor, that their forefathers had destroyed when first they invaded Egypt, and themselves made offerings in them, acknowledging these divinities.

Only one thing did Apepi demand of the conquered Thebans, namely that Rima the Queen of dead Kheperra, and the babe Nefra, his daughter and lawful heiress of Upper Egypt, should be given up to him, hearing which Rima hid herself away with the child, as shall be told.

Now of the birth of Nefra the Princess there were strange stories. It was said that after she came into the world, a very fair babe, gray-eyed, light-skinned, and black-haired, and the rites had been accomplished, she was laid upon her mother's bosom. When Rima had looked upon her and she had been shown to the King her father, in a weak voice, for she had suffered much, the Queen demanded to be left alone, so earnestly that the physicians and women thought it best to appear to obey her and withdrew themselves behind certain curtains that divided the birth-chamber from another, where they remained silent.

The night had fallen and the birth-chamber was dark, for as yet Rima could bear no light near to her. Yet of a sudden one of the women, a priestess of Hathor named Kemmah, who had nursed the King Kheperra from his birth and now was to fill that office to his child, having remained awake, saw a light glowing through the curtains, and being frightened, peeped between them. Behold! in the birth-chamber, looking down on the Queen, who seemed to be asleep, were two royal and glorious women or so Kemmah swore and believed, from whose robes and bodies flowed light and whose eyes shone like stars. Queens they seemed to be, no less, for there were crowns upon their heads and they glittered with jewels which only queens could wear. Moreover, one of them held in her hand the Cross of Life fashioned in gold, and the other a looped sistrum with gems strung on golden wires, such as is used to make music when the priestesses walk in procession before the statues of the gods.

This glorious pair, at the sight of whom the knees of the watcher trembled and the power of speech left her, so that she could say no word to wake the others, bent down--first she who held the Cross of Life and then she who held the sistrum--and whispered into the ear of the sleeping Queen. Then she who held the Cross of Life very gently lifted the babe from the mother's breast, kissed it, and laid the Cross upon its lips. This done she gave it to the other goddess, for now the watcher knew that they must be goddesses, who also kissed it and shook above its head the sistrum, which made a tinkling music ere she laid the infant back upon its mother's breast.

Next instant both were gone and the room that had been filled with brightness grew black with night, while the priestess who had seen, being overcome with fear, swooned away until the sun was risen.

Nor was she the first to speak of this matter which she deemed holy and fearful, being afraid lest she had but dreamed or should be held a teller of tales who took the names of the gods in vain. Yet on the morrow the Queen called for her husband and said that a very strange vision had come to her during the night which she described in these words:

"It seemed to me that when weak with pain I had fallen asleep, two glorious ladies appeared to me clothed in the garments and wearing the emblems of goddesses of Egypt. One of these, who bore in her hand the symbol of Life, spoke to me in my dream, saying, 'O Daughter of Babylon, by marriage Queen of Egypt and mother of Egypt's heiress, hear us. We are Isis and Hathor, ancient goddesses of Egypt, as you know, who of late, since you came to this land, have worshipped in our temples and made offerings on our altars. Be not afraid, for although you were bred to the service of other gods we come to bless her who is born of you. Know, O Queen, that great troubles await you and bitter loss that shall leave you desolate, nor with all our strength can we save you from these, for they are written in the book of fate and must befall. Nor, for a while that to mortals must seem long, can we free Egypt from the bonds with which the Shepherds have bound her, as they bind the feet of their own sheep for slaughter, though the time shall come when she will shake them loose, like a bull breaking through its net, and grow greater than ever she has been. As every living thing suffers for its sins, so must Egypt suffer for her sins who has not been loyal to herself, her faith, or the lessons of the past. Yet in the end, if only for a while, her troubles shall pass like summer clouds, and from behind them shall shine out the bright star of her glory.'

"Now I answered that vision or that goddess, saying: 'These are heavy words you speak to me, O divine Lady. With Egypt indeed I have little to do, who am but the wife of one of its kings, a princess sprung from another land. Egypt must find the fate that she has shaped, but as a woman I would learn that of my lord whom I love and of the child that has been given to us.'

"'The fate of this lord of yours shall be glorious,' answered she who bore the symbol of Life--'and in the end, that of your child shall be happy.'

"Then she seemed to bend down and to take the babe in her arms and to kiss it, saying: 'The blessing of Isis the Mother be upon thee. The strength of Isis be thy strength, and the wisdom of Isis be thy guiding star. Fear not! Be not faint-hearted, O Royal Child, since always Isis is at thy side, and however great thy danger, never shalt thou come to harm. Long shall be thy day and peaceful at the last, and thou shalt see thy grandchildren playing round thy knees. If only for a while, thou shalt bind together that which is divided and thy name shall be Uniter of Lands. Such are the gifts that Isis gives to thee, O Lady of Egypt.'

"So that goddess spoke, holding out the babe in the hollow of her shining arm to the divine sister who stood at her side. She took the child; she too kissed her on the brow and said: 'Behold! I, Hathor, goddess of Love and Beauty, bestow upon thee, the Princess of Egypt, all that I have to give. Beautiful exceedingly shalt thou be in body and in spirit. Loved exceedingly shalt thou be, and through love thou shalt make smooth the path of millions. Turning neither to right nor left, forgetting crookedness and policies, follow thou Hathor's star and thine own heart, rejoicing in Hathor's gifts and leaving all else to Heaven that sees what thou canst not see and works to ends thou dost not know. Thus, O Royal Child, shalt thou sow happiness upon the earth and beyond the earth garner its harvest to thy breast.'

"Thus in my dream those goddesses seemed to speak, and lo! they were gone."

Kheperra the King listened to this tale and made light of it.

"A dream indeed," he said, laughing, "and a happy dream since it prophesies naught but good to this babe of ours, who it seems is to be beautiful and wise, a very Flower of Love and a Uniter of Egypt, if only for a while. What more could we wish for her?"

"Yes, Lord," answered Rima heavily, "it prophesies good to the child, but, as I fear, ill to others."

"If so, what of it, Wife? One crop must fall before another can be sown and in every crop there are weeds as well as wheat. Such is the law to which all that lives must bow. Nay, do not weep over a phantasy born of pain and darkness. They call me, I must go, for soon the army starts to fight those Shepherds and to conquer them."

Yet Kheperra thought more of this tale than he chose to say, so much indeed that he went to the high priests of Isis and of Hathor and repeated it to them, word for word. These priests, not knowing what to believe, inquired if any had seen aught in the birth-chamber, and thus came to learn of the vision of the Lady Kemmah for, to them, as her superiors, she must tell all.

Now they were astonished indeed, and rejoiced, because they were sure that such a wonder had happened as was not told of in Egypt for generations. Moreover, they caused the words of the dream and the vision of Kemmah to be written down in full and sealed by the Queen and Kemmah, also by themselves as witnesses, in three different rolls, one of which was given to the Queen to keep for the Princess Nefra, while the others were hidden away in the archives of Hathor and Isis. Yet both they and the magicians whom they consulted were frightened at that part of the dream which told of great troubles and bitter loss that were to befall the Queen and leave her desolate.

"What loss," they asked, "could befall her, when happiness and prosperity were promised to her child, save that of the King her husband?--unless, indeed, other children were to be born to her whom Heaven would take away."

Still of these terrors they said nothing, only letting it be known that Isis and Hathor had appeared and blessed the new-born Princess of Egypt. Yet they were true enough, for very soon King Kheperra marched to the war and within two moons came the evil tidings that he was slain, fighting gallantly in the van of his troops, and that his army, although not crushed, was too weak from loss of men and generals to renew the battle and was retreating upon Thebes.

Rima the Queen heard the tidings, which indeed her heart seemed to have taught her before they were spo as mere facts entertainingly told: the idea of the early 19th century.

The fundamental purpose of historical writing has ever been the recording of events. In addition, however, different ages have stressed other aims.

Heraldry and local, contemporary historical incidents and events taught in Ritterakedemien after 1648.

In Germany, the systematic study of history in schools really dates from about 1806, though an independent status was given history in the universities in the 18th century.

In France, historical study was introduced by Guizot but received no great attention until after 1860, though there was nominally a chair of history in the Coll?ge de France after 1769.

In England, none but incidental attention was given historical study until after the middle of the 19th century, though there was a professorship of ancient history at Oxford in 1622, and professorships of modern history were found at both Oxford and Cambridge in 1724.

History was taught incidentally by professors of philosophy in most of the universities from their founding.

Yale had a professorship of ecclesiastical history in 1778-1795.

Harvard established the first professorship in history in 1839, Jared Sparks being the first incumbent.

Columbia University and the University of Michigan established chairs of history in 1857.

Yale established a chair of history in 1865.

The first seminary in history was established at the University of Michigan in 1869 by Prof. C. K. Adams.

General history and ancient history were found in normal schools after about 1850.

In secondary schools history was taught as a separate study from about 1830. General history or ancient history received almost the sole emphasis, though English history was sometimes taught. In 1847 Harvard first began the practice of requiring history for admission.

History work in elementary schools grew out of the study of geography, and became a separate study about 1845.

Until about 1893 the only course given really serious attention in the high school was that of Ancient History in the classical course. The courses in General History, English History and American History were, for the most part, bookish, superficial, and devitalized.

The Madison Conference gave the first concerted impetus to the serious study of history in American public schools.

The Report of the Committee of Ten of the N. E. A. in 1893 contains extensive and almost revolutionizing suggestions for improving the organization, study, and presentation of history in the schools.

The Report of the Committee of Seven of the American Historical Association in 1896 supplemented the contemporary efforts at reform.

The Report of the Committee of Five of the American Historical Association in 1907 embodied the best ideas which the decade had developed looking to further improvement of historical study and teaching.

The Committee of Eight has still more recently sought to perfect the art of studying and teaching the subject.

It develops the power of constructive imagination through the visualizing of scenes, events, and characters, and the effort to put oneself back into the past.

It trains the reasoning faculty through the necessity of analyzing data, seeking causes and effects, and following historical development wherever it may lead.

It develops the power of associative memory through the necessity of bringing facts into their essential and definite relations.

It trains the judgment, through requiring the mind to make estimates respecting

The probability of the fact recorded.

The possibility and probability of accurate statement on the part of the one recording the event.

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