The Tales of Ancient Egypt (10 Historical Novels). Georg Ebers

Чтение книги онлайн.

СКАЧАТЬ existed, to whom a gloomy, sullen heart was as natural as a poisonous tooth to the serpent. Yet it is true, that on my journey hither and during my residence at this court I have seen none but morose and gloomy countenances among the priesthood. Even the youths, thy immediate attendants, are never seen to smile; though cheerfulness, that sweet gift of the gods, usually belongs to the young, as flowers to spring.”

      “Thou errest,” answered Amasis, “in believing this gloom to be a universal characteristic of the Egyptians. It is true that our religion requires much serious thought. There are few nations, however, who have so largely the gift of bantering fun and joke: or who on the occasion of a festival, can so entirely forget themselves and everything else but the enjoyments of the moment; but the very sight of a stranger is odious to the priests, and the moroseness which thou observest is intended as retaliation on me for my alliance with the strangers. Those very boys, of whom thou spakest, are the greatest torment of my life. They perform for me the service of slaves, and obey my slightest nod. One might imagine that the parents who devote their children to this service, and who are the highest in rank among the priesthood, would be the most obedient and reverential servants of the king whom they profess to honor as divine; but believe me, Croesus, just in this very act of devotion, which no ruler can refuse to accept without giving offence, lies the most crafty, scandalous calculation. Each of these youths is my keeper, my spy. They watch my smallest actions and report them at once to the priests.”

      “But how canst thou endure such an existence? Why not banish these spies and select servants from the military caste, for instance? They would be quite as useful as the priests.”

      “Ah! if I only could, if I dared!” exclaimed Amasis loudly. And then, as if frightened at his own rashness, he continued in a low voice, “I believe that even here I am being watched. To-morrow I will have that grove of fig-trees yonder uprooted. The young priest there, who seems so fond of gardening, has other fruit in his mind besides the half-ripe figs that he is so slowly dropping into his basket. While his hand is plucking the figs, his ear gathers the words that fall from the mouth of his king.”

      “But, by our father Zeus, and by Apollo—”

      “Yes, I understand thy indignation and I share it; but every position has its duties, and as a king of a people who venerate tradition as the highest divinity, I must submit, at least in the main, to the ceremonies handed down through thousands of years. Were I to burst these fetters, I know positively that at my death my body would remain unburied; for, know that the priests sit in judgment over every corpse, and deprive the condemned of rest, even in the grave.”

      [This well-known custom among the ancient Egyptians is confirmed,

       not only by many Greek narrators, but by the laboriously erased

       inscriptions discovered in the chambers of some tombs.]

      “Why care about the grave?” cried Croesus, becoming angry. “We live for life, not for death!”

      “Say rather,” answered Amasis rising from his seat, “we, with our Greek minds, believe a beautiful life to be the highest good. But Croesus, I was begotten and nursed by Egyptian parents, nourished on Egyptian food, and though I have accepted much that is Greek, am still, in my innermost being, an Egyptian. What has been sung to us in our childhood, and praised as sacred in our youth, lingers on in the heart until the day which sees us embalmed as mummies. I am an old man and have but a short span yet to run, before I reach the landmark which separates us from that farther country. For the sake of life’s few remaining days, shall I willingly mar Death’s thousands of years? No, my friend, in this point at least I have remained an Egyptian, in believing, like the rest of my countrymen, that the happiness of a future life in the kingdom of Osiris, depends on the preservation of my body, the habitation of the soul.

      [Each human soul was considered as a part of the world-soul Osiris,

       was united to him after the death of the body, and thenceforth took

       the name of Osiris. The Egyptian Cosmos consisted of the three

       great realms, the Heavens, the Earth and the Depths. Over the vast

       ocean which girdles the vault of heaven, the sun moves in a boat or

       car drawn by the planets and fixed stars. On this ocean too the

       great constellations circle in their ships, and there is the kingdom

       of the blissful gods, who sit enthroned above this heavenly ocean

       under a canopy of stars. The mouth of this great stream is in the

       East, where the sun-god rises from the mists and is born again as a

       child every morning. The surface of the earth is inhabited by human

       beings having a share in the three great cosmic kingdoms. They

       receive their soul from the heights of heaven, the seat and source

       of light; their material body is of the earth; and the appearance or

       outward form by which one human being is distinguished from another

       at sight—his phantom or shadow—belongs to the depths. At death,

       soul, body, and shadow separate from one another. The soul to

       return to the place from whence it came, to Heaven, for it is a part

       of God (of Osiris); the body, to be committed to the earth from

       which it was formed in the image of its creator; the phantom or

       shadow, to descend into the depths, the kingdom of shadows. The

       gate to this kingdom was placed in the West among the sunset hills,

       where the sun goes down daily,—where he dies. Thence arise the

       changeful and corresponding conceptions connected with rising and

       setting, arriving and departing, being born and dying. The careful

       preservation of the body after death from destruction, not only

       through the process of inward decay, but also through violence or

       accident, was in the religion of ancient Egypt a principal condition

       (perhaps introduced by the priests on sanitary grounds) on which

       depended the speedy deliverance of the soul, and with this her

       early, appointed union with the source of Light and Good, which two

       properties were, in idea, one and indivisible. In the Egyptian

       conceptions the soul was supposed to remain, in a certain sense,

       connected with the body during a long cycle of solar years. She

       could, however, quit the body from time to time at will, and could

       appear to mortals in various forms and places; these appearances

       differed according to the hour, and were prescribed in exact words

       and delineations.]

      “But enough of these matters; thou wilt find it difficult to enter into such СКАЧАТЬ