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Authors: Naguib Mahfouz

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Three

My soul was eager to go out into the world, and so I did. This did not entail actual movement as such, for it was enough that I simply direct my thoughts toward something and I would find it right in front of me. Yet the reality was even greater, for my sight became something truly extraordinary—nothing was beyond it. It turned into a penetrating power that passed through barriers and cut through veils, seeing into minds and hidden recesses. However, though our parting had been decreed, my thoughts were pulled toward my family, so I found myself back in my home. The children had gone into a deep sleep which the turbulence did not disturb. My mother and wife lay down on the floor, the misery and suffering plain on their faces from the force of their crying and sorrow. Tomorrow their woes would multiply even more when the sarcophagus would proceed to its perpetual place of burial. My spirit entered them and moved their heads and appeared before them in dreams, and I saw the two tortured hearts beating in agony and pain. What was all this worry? Something, however, attracted my vision. I saw in the dark oppression of each of their hearts a spot of white, and I knew it—for nothing was unknown to me—as the germ of forgetfulness. Oh! This germ would grow larger and spread wider until it covered the heart entire. Indeed, I saw all of this clearly, without being bothered, for nothing could trouble me now. Instead I wondered, intrigued by the taste of discovery, when might this happen? My supernatural eyes brought me a picture from the future: I saw my mother take a young boy by her right hand and make her way through thickly crowded streets, waving a lotus flower. And I learned that she had come out—or that she would come out—to take part in our village's happiest festival, the feast of the goddess Isis. Her face was jubilant, and my son was hooting with laughter. I saw my wife prepare a banquet with food of the best kinds found in her world and invite a man that I knew to it. This was her maternal cousin Sa-wu—and what an excellent husband he was! If the dead could feel pleasure, then I would have been pleased for her. Sa-wu was a man of virtue, for he who makes happy my wife and tends well to my children is a good man indeed.

With this my spirit left my house, and I stopped on the wayside at the sweet Prince's palace. I peered into the Prince's consciousness and found him, who had appreciated me and prized me in the most moving manner, feeling sorry for my loss. His mind was preoccupied with choosing my successor. I read within his memory the name of the new candidate: Ab-Ra, one of my more promising subordinates, though we had not been intimate.

All this was fine. But why remain in my village today, when Pharaoh is to receive the envoy of the Hittites, come to sign a pact of peace and reconciliation? I saw Memphis, in a glance of the eye, clamoring with her teeming multitudes, and the palace at the height of its splendor. The King, the ambassador, the priests, the nobles, and the generals were gathered in the hall of the Great Throne. All of these masters of the world were met in one place. The triumphant monarch was speaking to the representative of the mighty Hittites with an air of warm civility. But the King's breast was filled with scorn, and a single expression recurred in his mind, “There's no avoiding the unavoidable.” As for the envoy, his heart was brimming over with hate, and this thought was dammed up with it: “Be patient until this powerful ruler dies.”

My eyes wandered everywhere. I saw the faces and the clothes and the hearts and the minds and the bellies. I saw the outer world and the inner one without any hindrance, and amused myself for a time by examining the exquisite food and the vintage wine in their stomachs, until I came across onion and garlic in the gut of a priest. These are both forbidden for the clergy! I asked myself, do you see how this pious man takes advantage of his fellows' distraction to sneak down this food? In part of a nobleman's stomach, I caught the creep of the disease that would sap away his life. At this moment, the man was talking to a general with glee and delight. Inwardly, I said to him, “May you be welcome!” Then my sight fell on the governor Tety, infamous for his cruelty and ruthlessness, to the point that Pharaoh had to admonish him to be moderate in overseeing his province. I scrutinized him carefully, immediately discovering that his body was frail, his limbs were sick, and that he complained bitterly and ceaselessly about his teeth and his joints. Each time the pain assailed him, he yearned to be able to sever the infection from his body. This explained why he was gripped by cruelty, as he did not hesitate to cut out the crooked from among his subjects with merciless brutality. In addition to Tety, I saw the vizier, Mina. That obdurate man, who fought the idea of peace with all this force, was always agitating for war. Do you see the secret of this dangerous minister's stubbornness? I saw that his mind was brilliant but his bowels were feeble. The morsels of his food remained trapped in them a long time, corrupting his blood as it circulated, so that it reached his brain spoiled, fouling his reason. As a result, that which issued from his mouth possessed great evil! The man satisfied with his own opinion sees it as straight and rightly guided, though I saw his mind as blackened and polluted.

Next my vision turned to the breasts of those present, looking into their hidden corners and behind their grinning faces. One was horribly bored, whispering to his companion, “When can we go back to the palace to hear the courtesans sing?” And that one over there muttered, “If the man had died from his illness, I would now be commander of the spear-throwers brigade!” And this other one pondered to himself in anguish, “When will the imbecile leave for his tour of inspection, so that I may rush to be with his gorgeous wife, whom I adore— ahhh!” And yet another told a friend from his deepest heart, “A human being doesn't know when his appointed time will come.” And, “After today, I will not put off building my tomb.” Or, “Of what good is money, then?” Confusion so controlled his heart that he told a comrade, “Akhenaten said that the Lord is Aton, while Horemheb said that He was Amon. There is also a sect that worships Ra—so why did the Lord leave us in dissension?” I did not tarry too long at Pharaoh's magnificent party, for I soon succumbed to ennui. I turned away from it, to find myself once more abroad in the wide world.

Many scenes from the earth and the heavens passed before me. I grasped their essential truths, seeing into their deepest aspects, until I fixed upon an egg being fertilized in a womb. I beheld its flesh and bones forming, and watched its birth, while my vision ran with it toward its future. I saw it as a child, as a boy, as a youth, as a grown man, as an old man—and as a dead man. I saw the events that befell him, his pleasure and torment and contentment and anger and hope and despair and his health and his illness, his passion and his boredom. I saw all these together in just a minute, until the cries of his birth and the moans of his death were mingled together in my ears! A capricious desire to play overcame me, and I followed the lifetimes of many individuals from their birth to their demise. I savored enormously the flow of their different states of being, which were hardly divided in time. For here a face would laugh and then it would scowl and then guffaw and then frown tens and tens of times in a fraction of a second! This woman wanders about as a young beauty, then she falls in love and marries and becomes pregnant and has children and goes into senility and withers away and becomes loathsome to look upon, all in a brief interval. Loyalty and treachery are not cleaved by an instant. These and countless other things are what make a farce of life—if the deceased could laugh, then I would drown in laughter. It seemed to me as though there is no reality in the world except for change. My soul wished that all these people and their crazy lives would just go away and be gone from my sight. I regarded them from afar as a numberless, limitless horde. Their forms diminished and their features dissolved and the distinctions between them disappeared. They became a single block, silent and still, without life or movement. I continued to stare at them in shock and perplexity, that slowly lessened by degrees until a new dimension was revealed to me that had previously been concealed.

I saw this calm darkness ignite with an all-encompassing light, as the faint, fading beams that pulsated in each brain, which by themselves were weak and dying, all clung to each other in one cohesive mass, emanating a powerful, dazzling incandescence. I saw in its radiance a gleaming truth, a pure goodness, and a luminous beauty, and my wonder and bewilderment returned. O Lord, no matter how the soul suffers and is tortured, it goes on inventing and creating just the same. And Lord, Taw-ty has seen glorious things and will see yet more glorious and awesome things. I became convinced that this light that glowed upon me was but a mere speck of the heaven to which I would ascend. I looked away and turned my back to the world, to find myself once again in the Sacred Chamber for embalming—and a divine ecstasy imbued my spirit that cannot be conveyed.

The seventy days of embalming were done. The men came again. They removed my body from the trough and wrapped it in layers of cloth. They brought with them a sarcophagus, upon which an image of the youthful Taw-ty was most flatteringly engraved, and placed the body inside it. Then they hoisted it upon the back of their necks and filed outside, where they met my family and my neighbors, who struck their faces and wailed. Their shrieks were worse than those on the day my death was announced. They proceeded to the Nile and embarked on a huge boat, which bore them to the City of Immortality on the West Bank. They jostled about the sarcophagus, calling out and howling, “My tears will not dry, my heart knows no peace after you, Taw-ty!” while my wife entreated aloud, “O my husband, why was I condemned to live after you?”

The Prince's chamberlain declared, “O glorious writer, Taw-ty, you have left your place empty!”

For a long while I watched with these eyes that had forgotten their past, as if there were no ties that bound me to this world, nor with these humans. The boat pulled up to the shore, and they hoisted up the sarcophagus once more. From there they marched with it to the mausoleum—on which I had spent the best part of my treasure—and set it down in its intended place. During all this, a band of priests intoned some verses from the Book of the Dead, lecturing me on how to behave in the afterlife! Then they began to withdraw, one after another, until the tomb was deserted. There was nothing left to hear but the sound of distant mourning. The doors were sealed and sand shoveled over them. Thus perished all relations between the world that I had bid good-bye, and the world that I now greet. . . .

Note:
Here the hieroglyphic text breaks off. Perhaps the period of waiting to which the writer referred at the start of this document had ended, and his voyage into Eternity had begun. There he would be diverted from his much-loved pen—and from all things.

1
Roger Allen, “The Mummy Awakens,” The Worlds of Muslim Imagination, ed. Alamgir Hashmi (Islamabad: Gulhomar, 1986), pp. 15–33, commentary, pp. 212–15.

2
Richard B. Parkinson, The Tale of Sinuhe and Other Ancient Egyptian Poems,
1940–1640 BC
(Oxford University Press, 1997).

Glossary

al-Arna'uti:
In Arabic, “the Albanian”—an allusion to the origins of the then-regnant Muhammad ‘Ali dynasty, installed nominally under the Ottomans as rulers of Egypt in 1805. Much of the Egyptian aristocracy was subsequently of mixed Turkish–Albanian blood. The pasha in “The Mummy Awakens” is most likely based upon Mohamed Mahmoud Bey Khalil (1877–1953), a millionaire Francophile collector of art who was attacked in the Egyptian press in the late 1930s for saying he wanted to will his large private gallery of mainly French paintings to the Louvre. It is now housed in his former mansion in Giza in a museum bearing his name.

Aswan:
A city at the Nile's first cataract in Upper (southern) Egypt. Mahfouz here uses the pharaonic Egyptian name Abu (actually Elephantine Island at Aswan), which was the country's southernmost outpost on the border with ancient Nubia. The historical Userkaf's capital was at Mennufer (Memphis) close to present-day Cairo, rather than Aswan, though the royal annals of the Old Kingdom recorded on the Palermo Stone show that he kept a
per
(house, estate) at Abu. His only known pyramid— quarried into rubble in antiquity—was built near there, in northern Saqqara, rather than at Aswan.

Broad beans:
Also called horse beans (and known as
ful
in Arabic), these are an indispensable part of the Egyptian diet.

Fuad I University:
Named for King Ahmad Fuad I (r. 1917–36), who, as a prince, was one of its founders in 1908. The institution was renamed Cairo University after the Free Officers coup of 1952. Naguib Mahfouz earned a bachelor's degree in philosophy there in 1934 (when it was then called the Egyptian University), where he briefly did postgraduate work and served in the school's administration until 1939. During this time, he occasionally attended lectures in Egyptology, some of which were likely given by Prof. Etienne Marie-Felix Drioton (1889–1961), then head of Egypt's Department of Antiquities—and a probable model for Prof. Dorian in the story, “The Mummy Awakens.”

‘Id
al-adha:
The “Feast of Sacrifice,” which commemorates Abraham's sacrifice of a ram in place of his son Isma‘il, as related in the Qur'an. Muslims celebrate this several-day event (also known as Greater Bairam) by slaughtering animals on the first dawn of the feast, often distributing the meat to the poor.

Ka:
In the complex system of pharaonic-era beliefs, when someone died, their
ka
, or spiritual essence, would come to visit the deceased. The
ka
brought with it the
ba
, the dead person's soul, depicted as a human-headed bird in mortuary reliefs, often sculpted sitting on the mummy. Strictly speaking, it was Hor's
ba
, not his
ka
, that was represented by the sparrow. Yet the
ka
was generally seen in the ancient religion as the agent for revenge against tomb intruders—which certainly fits “The Mummy Awakens.”

Kameni:
A Fourth Dynasty high priest of the early vulture goddess Nekhbet in her temple at al-Kab on the Nile opposite Hierakonpolis in Upper Egypt, ca. 2560 BC.

Khnum:
Depicted as a man with the head of a ram, Khnum was the creator-god of Elephantine (ancient Abu at Aswan).

Punt:
Hailed as “God's land” by the ancient Egyptians, Punt was probably located on the Red Sea in eastern Sudan or Ethiopia, or perhaps in northern Somalia. Egyptians apparently began traveling there during the late Fourth Dynasty (ca. 2649–2513 BC).

Qadesh:
A city on the Orontes River in present-day Syria that served as a base for the Hittites against their rivals, the Egyptians, especially during the New Kingdom.

Qaqimna:
The Arabic name for Kagemni, a famous Sixth Dynasty vizier.
The Teaching for Kagemni
, a Middle Kingdom text concerned mainly with the rules of gracious conduct, was putatively addressed to Kagemni. The
Teaching
itself, however, puts Kagemni in the Fourth Dynasty.

Sa‘idi:
An Upper Egyptian; the word for the southern part of the country—from which the Nile flows down to the North and the sea—is
al-Sa‘id
, “the elevated land.” Sa‘idis are commonly seen as physically resembling the ancient Egyptians.

Zahi:
Also rendered “Sahi” or “Djahi,” in ancient Egyptian this refers to the area of roughly modern Israel, Palestine, and Syria, plus parts of Iraq on both sides of the Euphrates, in addition to Lebanon (Phoenicia) and Cyprus.

BOOK: Voices from the Other World
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