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

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СКАЧАТЬ of the gods, and entreat them not to crush so insignificant a worm; but in the temple of Hera at Samos, I could only raise my hands to heaven in joyful thanksgiving, that the gods had made the earth so beautiful. In Egypt I always believed as I had been taught: ‘Life is asleep; we shall not awake to our true existence in the kingdom of Osiris till the hour of death;’ but in Greece I thought: ‘I am born to live and to enjoy this cheerful, bright and blooming world.’”

      “Ah! tell us something more about Greece,” cried Atossa; “but first Nebenchari must put a fresh bandage on my mother’s eyes.”

      The oculist, a tall, grave man in the white robes of an Egyptian priest, came forward to perform the necessary operation, and after being kindly greeted by Nitetis, withdrew once more silently into the background. At the same time a eunuch entered to enquire whether Croesus might be allowed to pay his respectful homage to the king’s mother.

      The aged king soon appeared, and was welcomed as the old and tried friend of the Persian royal family. Atossa, with her usual impetuosity, fell on the neck of the friend she had so sorely missed during his absence; the queen gave him her hand, and Nitetis met him like a loving daughter.

      “I thank the gods, that I am permitted to see you again,” said Croesus. “The young can look at life as a possession, as a thing understood and sure, but at my age every year must be accepted as an undeserved gift from the gods, for which a man must be thankful.”

      “I could envy you for this happy view of life,” sighed Kassandane. “My years are fewer than yours, and yet every new day seems to me a punishment sent by the Immortals.”

      “Can I be listening to the wife of the great Cyrus?” asked Croesus. “How long is it since courage and confidence left that brave heart? I tell you, you will recover sight, and once more thank the gods for a good old age. The man who recovers, after a serious illness, values health a hundred-fold more than before; and he who regains sight after blindness, must be an especial favorite of the gods. Imagine to yourself the delight of that first moment when your eyes behold once more the bright shining of the sun, the faces of your loved ones, the beauty of all created things, and tell me, would not that outweigh even a whole life of blindness and dark night? In the day of healing, even if that come in old age, a new life will begin and I shall hear you confess that my friend Solon was right.”

      “In what respect?” asked Atossa.

      “In wishing that Mimnermos, the Colophonian poet, would correct the poem in which he has assigned sixty years as the limit of a happy life, and would change the sixty into eighty.”

      “Oh no!” exclaimed Kassandane. “Even were Mithras to restore my sight, such a long life would be dreadful. Without my husband I seem to myself like a wanderer in the desert, aimless and without a guide.”

      “Are your children then nothing to you, and this kingdom, of which you have watched the rise and growth?”

      “No indeed! but my children need me no longer, and the ruler of this kingdom is too proud to listen to a woman’s advice.”

      On hearing these words Atossa and Nitetis seized each one of the queen’s hands, and Nitetis cried: “You ought to desire a long life for our sakes. What should we be without your help and protection?”

      Kassandane smiled again, murmuring in a scarcely audible voice: “You are right, my children, you will stand in need of your mother.”

      “Now you are speaking once more like the wife of the great Cyrus,” cried Croesus, kissing the robe of the blind woman. “Your presence will indeed be needed, who can say how soon? Cambyses is like hard steel; sparks fly wherever he strikes. You can hinder these sparks from kindling a destroying fire among your loved ones, and this should be your duty. You alone can dare to admonish the king in the violence of his passion. He regards you as his equal, and, while despising the opinion of others, feels wounded by his mother’s disapproval. Is it not then your duty to abide patiently as mediator between the king, the kingdom and your loved ones, and so, by your own timely reproofs, to humble the pride of your son, that he may be spared that deeper humiliation which, if not thus averted, the gods will surely inflict.”

      “You are right,” answered the blind woman, “but I feel only too well that my influence over him is but small. He has been so much accustomed to have his own will, that he will follow no advice, even if it come from his mother’s lips.”

      “But he must at least hear it,” answered Croesus, “and that is much, for even if he refuse to obey, your counsels will, like divine voices, continue to make themselves heard within him, and will keep him back from many a sinful act. I will remain your ally in this matter; for, as Cambyses’ dying father appointed me the counsellor of his son in word and deed, I venture occasionally a bold word to arrest his excesses. Ours is the only blame from which he shrinks: we alone can dare to speak our opinion to him. Let us courageously do our duty in this our office: you, moved by love to Persia and your son, and I by thankfulness to that great man to whom I owe life and freedom, and whose son Cambyses is. I know that you bemoan the manner in which he has been brought up; but such late repentance must be avoided like poison. For the errors of the wise the remedy is reparation, not regret; regret consumes the heart, but the effort to repair an error causes it to throb with a noble pride.”

      “In Egypt,” said Nitetis, “regret is numbered among the forty-two deadly sins. One of our principal commandments is, ‘Thou shalt not consume thine heart.’”

      [In the Ritual of the Dead (indeed in almost every Papyrus of the

       Dead) we meet with a representation of the soul, whose heart is

       being weighed and judged. The speech made by the soul is called the

       negative justification, in which she assures the 42 judges of the

       dead, that she has not committed the 42 deadly sins which she

       enumerates. This justification is doubly interesting because it

       contains nearly the entire moral law of Moses, which last, apart

       from all national peculiarities and habits of mind, seems to contain

       the quintessence of human morality—and this we find ready

       paragraphed in our negative justification. Todtenbuch ed. Lepsius.

       125. We cannot discuss this question philosophically here, but the

       law of Pythagoras, who borrowed so much from Egypt, and the contents

       of which are the same, speaks for our view. It is similar in form

       to the Egyptian.]

      “There you remind me,” said Croesus “that I have undertaken to arrange for your instruction in the Persian customs, religion and language. I had intended to withdraw to Barene, the town which I received as a gift from Cyrus, and there, in that most lovely mountain valley, to take my rest; but for your sake and for the king’s, I will remain here and continue to give you instruction in the Persian tongue. Kassandane herself will initiate you in the customs peculiar to women at the Persian court, and Oropastes, the high-priest, has been ordered by the king to make you acquainted with the religion of Iran. He will be your spiritual, and I your secular guardian.”

      At these words Nitetis, who had been smiling happily, cast down her eyes and asked in a low voice: “Am I to become unfaithful to the gods of my fathers, who have never failed to hear my prayers? Can I, ought I to forget them?”

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