Chapter XLI…

Chapter XLI

The king did not return to the great pavilion till after sun-down; the banqueting hall, illuminated with a thousand lamps, was now filled with the gay crowd of guests who awaited the arrival of the king. All bowed before him, as he entered, more or less low, each according to his rank; he immediately seated himself on his throne, surrounded by his children in a wide semicircle, and his officers and retainers all passed before him; for each he had a kindly word or glance, winning respect from all, and filling every one with joy and hope.

"The only really divine attribute of my royal condition," said he to himself, "is that it is so easy to a king to make men happy. My predecessors chose the poisonous Uraeus as the emblem of their authority, for we can cause death as quickly and certainly as the venomous snake; but the power of giving happiness dwells on our own lips, and in our own eyes, and we need some instrument when we decree death."

"Take the Uraeus crown from my head," he continued aloud, as he seated himself at the feast. "Today I will wear a wreath of flowers."

During the ceremony of bowing to the king, two men had quitted the hall--the Regent Ani, and the high-priest Ameni.

Ani ordered a small party of the watch to go and seek out the priest Pentaur in the tents of the wounded by the harbor, to bring the poet quietly to his tent, and to guard him there till his return. He still had in his possession the maddening potion, which he was to have given to the captain of the transport-boat, and it was open to him still to receive Pentaur either as a guest or as a prisoner. Pentaur might injure him, whether Katuti's project failed or succeeded.

Ameni left the pavilion to go to see old Gagabu, who had stood so long in the heat of the sun during the ceremony of receiving the conqueror, that he had been at last carried fainting to the tent which he shared with the high-priest, and which was not far from that of the Regent. He found the old man much revived, and was preparing to mount his chariot to go to the banquet, when the Regent's myrmidons led Pentaur past in front of him. Ameni looked doubtfully at the tall and noble figure of the prisoner, but Pentaur recognized him, called him by his name, and in a moment they stood together, hand clasped in hand. The guards showed some uneasiness, but Ameni explained who he was.

The high-priest was sincerely rejoiced at the preservation and restoration of his favorite disciple, whom for many months he had mourned as dead; he looked at his manly figure with fatherly tenderness, and desired the guards, who bowed to his superior dignity, to conduct his friend, on his responsibility; to his tent instead of to Ani's.

There Pentaur found his old friend Gagabu, who wept with delight at his safety. All that his master had accused him of seemed to be forgotten. Ameni had him clothed in a fresh white robe, he was never tired of looking at him, and over and over again clapped his hand upon his shoulder, as if he were his own son that had been lost and found again.

Pentaur was at once required to relate all that had happened to him, and the poet told the story of his captivity and liberation at Mount Sinai, his meeting with Bent-Anat, and how he had fought in the battle of Kadesh, had been wounded by an arrow, and found and rescued by the faithful Kaschta. He concealed only his passion for Bent-Anat, and the fact that he had preserved the king's life.

"About an hour ago," he added, "I was sitting alone in my tent, watching the lights in the palace yonder, when the watch who are outside brought me an order from the Regent to accompany them to his tent. What can he want with me? I always thought he owed me a grudge."

Gagabu and Ameni glanced meaningly at each other, and the high-priest then hastened away, as already he had remained too long away from the banquet. Before he got into his chariot he commanded the guard to return to their posts, and took it upon himself to inform the Regent that his guest would remain in his tent till the festival was over; the soldiers unhesitatingly obeyed him.

Ameni arrived at the palace before them, and entered the banqueting-hall just as Ani was assigning a place to each of his guests. The high-priest went straight up to him, and said, as he bowed before him:

"Pardon my long delay, but I was detained by a great surprise. The poet Pentaur is living--as you know. I have invited him to remain in my tent as my guest, and to tend the prophet Gagabu."

The Regent turned pale, he remained speechless and looked at Ameni with a cold ghastly smile; but he soon recovered himself.

"You see," he said, "how you have injured me by your unworthy suspicions; I meant to have restored your favorite to you myself to-morrow."

"Forgive me, then, for having anticipated your plan," said Ameni, taking his seat near the king. Hundreds of slaves hurried to and fro loaded with costly dishes. Large vessels of richly wrought gold and silver were brought into the hall on wheels, and set on the side-boards. Children were perched in the shells and lotus-flowers that hung from the painted rafters; and from between the pillars, that were hung with cloudy transparent tissues, they threw roses and violets down on the company. The sounds of harps and songs issued from concealed rooms, and from an altar, six ells high, in the middle of the hall, clouds of incense were wafted into space.

The king-one of whose titles was "Son of the Sun,"--was as radiant as the sun himself. His children were once more around him, Mena was his cupbearer as in former times, and all that was best and noblest in the land was gathered round him to rejoice with him in his triumph and his return. Opposite to him sat the ladies, and exactly in front of him, a delight to his eyes, Bent-Anat and Nefert. His injunction to Mena to hold the wine cup steadily seemed by no means superfluous, for his looks constantly wandered from the king's goblet to his fair wife, from whose lips he as yet had heard no word of welcome, whose hand he had not yet been so happy as to touch.

All the guests were in the most joyful excitement. Rameses related the tale of his fight at Kadesh, and the high-priest of Heliopolis observed In later times the poets will sing of thy deeds."

"Their songs will not be of my achievements," exclaimed the king, "but of the grace of the Divinity, who so miraculously rescued your sovereign, and gave the victory to the Egyptians over an innumerable enemy."

"Did you see the God with your own eyes? and in what form did he appear to you?" asked Bent-Anat. "It is most extraordinary," said the king, "but he exactly resembled the dead father of the traitor Paaker. My preserver was of tall stature, and had a beautiful countenance; his voice was deep and thrilling, and he swung his battle-axe as if it were a mere plaything."

Ameni had listened eagerly to the king's words, now he bowed low before him and said humbly: "If I were younger I myself would endeavor, as was the custom with our fathers, to celebrate this glorious deed of a God and of his sublime son in a song worthy of this festival; but melting tones are no longer mine, they vanish with years, and the car of the listener lends itself only to the young. Nothing is wanting to thy feast, most lordly Ani, but a poet, who might sing the glorious deeds of our monarch to the sound of his lute, and yet--we have at hand the gifted Pentaur, the noblest disciple of the House of Seti."

Bent-Anat turned perfectly white, and the priests who were present expressed the utmost joy and astonishment, for they had long thought the young poet, who was highly esteemed throughout Egypt, to be dead.

The king had often heard of the fame of Pentaur from his sons and especially from Rameri, and he willingly consented that Ameni should send for the poet, who had himself borne arms at Kadesh, in order that he should sing a song of triumph. The Regent gazed blankly and uneasily into his wine cup, and the high-priest rose to fetch Pentaur himself into the presence of the king.

During the high-priest's absence, more and more dishes were served to the company; behind each guest stood a silver bowl with rose water, in which from time to time he could dip his fingers to cool and clean them; the slaves in waiting were constantly at hand with embroidered napkins to wipe them, and others frequently changed the faded wreaths, round the heads and shoulders of the feasters, for fresh ones.

"How pale you are, my child!" said Rameses turning to Bent-Anat. "If you are tired, your uncle will no doubt allow you to leave the hall; though I think you should stay to hear the performance of this much-lauded poet. After having been so highly praised he will find it difficult to satisfy his hearers. But indeed I am uneasy about you, my child--would you rather go?" The Regent had risen and said earnestly, "Your presence has done me honor, but if you are fatigued I beg you to allow me to conduct you and your ladies to the apartments intended for you."

"I will stay," said Bent-Anat in a low but decided tone, and she kept her eyes on the floor, while her heart beat violently, for the murmur of voices told her that Pentaur was entering the hall. He wore the long white robe of a priest of the temple of Seti, and on his forehead the ostrich-feather which marked him as one of the initiated. He did not raise his eyes till he stood close before the king; then he prostrated himself before him, and awaited a sign from the Pharaoh before he rose again.

But Rameses hesitated a long time, for the youthful figure before him, and the glance that met his own, moved him strangely. Was not this the divinity of the fight? Was not this his preserver? Was he again deluded by a resemblance, or was he in a dream?

The guests gazed in silence at the spellbound king, and at the poet; at last Rameses bowed his head,

Pentaur rose to his feet, and the bright color flew to his face as close to him he perceived Bent-Anat.

"You fought at Kadesh?" asked the king. "As thou sayest," replied Pentaur.

"You are well spoken of as a poet," said Rameses, "and we desire to hear the wonderful tale of my preservation celebrated in song. If you will attempt it, let a lute be brought and sing."

The poet bowed. "My gifts are modest," he said, "but I will endeavor to sing of the glorious deed, in the presence of the hero who achieved it, with the aid of the Gods."

Rameses gave a signal, and Ameni caused a large golden harp to be brought in for his disciple. Pentaur lightly touched the strings, leaned his head against the top of the tall bow of the harp, for some time lest in meditation; then he drew himself up boldly, and struck the chords, bringing out a strong and warlike music in broad heroic rhythm.

Then he began the narrative: how Rameses had pitched his camp before Kadesh, how he ordered his troops, and how he had taken the field against the Cheta, and their Asiatic allies. Louder and stronger rose his tones when he reached the turning-point of the battle, and began to celebrate the rescue of the king; and the Pharaoh listened with eager attention as Pentaur sang:--[A literal translation of the ancient Egyptian poem called "The Epos of Pentaur"]

"Then the king stood forth, and, radiant with courage, He looked like the Sun-god armed and eager for battle. The noble steeds that bore him into the struggle 'Victory to Thebes' was the name of one, and the other Was called 'contented Nura'--were foaled in the stables Of him we call 'the elect,' 'the beloved of Amon,' 'Lord of truth,' the chosen vicar of Ra.

Up sprang the king and threw himself on the foe, The swaying ranks of the contemptible Cheta. He stood alone-alone, and no man with him. As thus the king stood forth all eyes were upon him, And soon he was enmeshed by men and horses, And by the enemy's chariots: two thousand five hundred. The foe behind hemmed him in and enclosed him. Dense the array of the contemptible Cheta, Dense the swarm of warriors out of Arad, Dense the Mysian host, the Pisidian legions. Every chariot carried three bold warriors, All his foes, and all allied like brothers.

"Not a prince is with me, not a captain, Not an archer, none to guide my horses! Fled the riders! fled my troops and horse By my side not one is now left standing." Thus the king, and raised his voice in prayer. "Great father Amon, I have known Thee well. And can the father thus forget his son? Have I in any deed forgotten Thee? Have I done aught without Thy high behest Or moved or staid against Thy sovereign will? Great am I--mighty are Egyptian kings But in the sight of Thy commanding might, Small as the chieftain of a wandering tribe. Immortal Lord, crush Thou this unclean people; Break Thou their necks, annihilate the heathen.

And I--have I not brought Thee many victims, And filled Thy temple with the captive folk? And for thy presence built a dwelling place That shall endure for countless years to come? Thy garners overflow with gifts from me. I offered Thee the world to swell Thy glory, And thirty thousand mighty steers have shed Their smoking blood on fragrant cedar piles. Tall gateways, flag-decked masts, I raised to Thee, And obelisks from Abu I have brought, And built Thee temples of eternal stone. For Thee my ships have brought across the sea The tribute of the nations. This I did-- When were such things done in the former time?

For dark the fate of him who would rebel Against Thee: though Thy sway is just and mild. My father, Amon--as an earthly son His earthly father--so I call on Thee. Look down from heaven on me, beset by foes, By heathen foes--the folk that know Thee not. The nations have combined against Thy son; I stand alone--alone, and no man with me. My foot and horse are fled, I called aloud And no one heard--in vain I called to them. And yet I say: the sheltering care of Amon Is better succor than a million men, Or than ten thousand knights, or than a thousand Brothers and sons though gathered into one. And yet I say: the bulwarks raised by men However strong, compared to Thy great works Are but vain shadows, and no human aid Avails against the foe--but Thy strong hand. The counsel of Thy lips shall guide my way; I have obeyed whenever Thou hast ruled; I call on Thee--and, with my fame, Thy glory Shall fill the world, from farthest east to west."

Yea, his cry rang forth even far as Hermonthis, And Amon himself appeared at his call; and gave him His hand and shouted in triumph, saying to the Pharaoh: "Help is at hand, O Rameses. I will uphold thee-- I thy father am he who now is thy succor, Bearing thee in my hands. For stronger and readier I than a hundred thousand mortal retainers; I am the Lord of victory loving valor? I rejoice in the brave and give them good counsel, And he whom I counsel certainly shall not miscarry."

Then like Menth, with his right he scattered the arrows, And with his left he swung his deadly weapon, Felling the foe--as his foes are felled by Baal. The chariots were broken and the drivers scattered, Then was the foe overthrown before his horses. None found a hand to fight: they could not shoot Nor dared they hurl the spear but fled at his coming Headlong into the river."

[I have availed myself of the help of Prof. Lushington's translation in "Records of the past," edited by Dr. S. Birch. Translator.]

A silence as of the grave reigned in the vast hall, Rameses fixed his eyes on the poet, as though he would engrave his features on his very soul, and compare them with those of another which had dwelt there unforgotten since the day of Kadesh. Beyond a doubt his preserver stood before him.

Seized by a sudden impulse, he interrupted the poet in the midst of his stirring song, and cried out to the assembled guests:

"Pay honor to this man! for the Divinity chose to appear under his form to save your king when he 'alone, and no man with him,' struggled with a thousand."

"Hail to Pentaur!" rang through the hall from the vast assembly, and Nefert rose and gave the poet the bunch of flowers she had been wearing on her bosom.

The king nodded approval, and looked enquiringly at his daughter; Bent-Anat's eyes met his with a glance of intelligence, and with all the simplicity of an impulsive child, she took from her head the wreath that had decorated her beautiful hair, went up to Pentaur, and crowned him with it, as it was customary for a bride to crown her lover before the wedding.

Rameses observed his daughter's action with some surprise, and the guests responded to it with loud cheering.

The king looked gravely at Bent-Anat and the young priest; the eyes of all the company were eagerly fixed on the princess and the poet. The king seemed to have forgotten the presence of strangers, and to be wholly absorbed in thought, but by degrees a change came over his face, it cleared, as a landscape is cleared from the morning mists under the influence of the spring sunshine. When he looked up again his glance was bright and satisfied, and Bent-Anat knew what it promised when it lingered lovingly first on her, and then on her friend, whose head was still graced by the wreath that had crowned hers.

At last Rameses turned from the lovers, and said to the guests:

"It is past midnight, and I will now leave you. To-morrow evening I bid you all--and you especially, Pentaur--to be my guests in this banqueting hall. Once more fill your cups, and let us empty them--to a long time of peace after the victory which, by the help of the Gods, we have won. And at the same time let us express our thanks to my friend Ani, who has entertained us so magnificently, and who has so faithfully and zealously administered the affairs of the kingdom during my absence."

The company pledged the king, who warmly shook hands with the Regent, and then, escorted by his wandbearers and lords in waiting, quitted the hall, after he had signed to Mena, Ameni, and the ladies to follow him.

Nefert greeted her husband, but she immediately parted from the royal party, as she had yielded to the urgent entreaty of Katuti that she should for this night go to her mother, to whom she had so much to tell, instead of remaining with the princess. Her mother's chariot soon took her to her tent.

Rameses dismissed his attendants in the ante-room of his apartments; when they were alone he turned to Bent-Anat and said affectionately.

"What was in your mind when you laid your wreath on the poet's brow?"

"What is in every maiden's mind when she does the like," replied Bent-Anat with trustful frankness.

"And your father?" asked the king.

"My father knows that I will obey him even if he demands of me the hardest thing--the sacrifice of all my--happiness; but I believe that he--that you love me fondly, and I do not forget the hour in which you said to me that now my mother was dead you would be father and mother both to me, and you would try to understand me as she certainly would have understood me. But what need between us of so many words. I love Pentaur--with a love that is not of yesterday--with the first perfect love of my heart and he has proved himself worthy of that high honor. But were he ever so humble, the hand of your daughter has the power to raise him above every prince in the land."

"It has such power, and you shall exercise it," cried the king. "You have been true and faithful to yourself, while your father and protector left you to yourself. In you I love the image of your mother, and I learned from her that a true woman's heart can find the right path better than a man's wisdom. Now go to rest, and to-morrow morning put on a fresh wreath, for you will have need of it, my noble daughter."

UARDA

Volume 10.

By Georg Ebers

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Chapter XLII

The cloudless vault of heaven spread over the plain of Pelusium, the stars were bright, the moon threw her calm light over the thousands of tents which shone as white as little hillocks of snow. All was silent, the soldiers and the Egyptians, who had assembled to welcome the king, were now all gone to rest.

There had been great rejoicing and jollity in the camp; three enormous vats, garlanded with flowers and overflowing with wine, which spilt with every movement of the trucks on which they were drawn by thirty oxen, were sent up and down the little streets of tents, and as the evening closed in tavern-booths were erected in many spots in the camp, at which the Regent's servants supplied the soldiers with red and white wine. The tents of the populace were only divided from the pavilion of the Pharaoh by the hastily-constructed garden in the midst of which it stood, and the hedge which enclosed it.

The tent of the Regent himself was distinguished from all the others by its size and magnificence; to the right of it was the encampment of the different priestly deputations, to the left that of his suite; among the latter were the tents of his friend Katuti, a large one for her own use, and some smaller ones for her servants. Behind Ani's pavilion stood a tent, enclosed in a wall or screen of canvas, within which old Hekt was lodged; Ani had secretly conveyed her hither on board his own boat. Only Katuti and his confidential servants knew who it was that lay concealed in the mysteriously shrouded abode.

While the banquet was proceeding in the great pavilion, the witch was sitting in a heap on the sandy earth of her conical canvas dwelling; she breathed with difficulty, for a weakness of the heart, against which she had long struggled, now oppressed her more frequently and severely; a little lamp of clay burned before her, and on her lap crouched a sick and ruffled hawk; the creature shivered from time to time, closing the filmy lids of his keen eyes, which glowed with a dull fire when Hekt took him up in her withered hand, and tried to blow some air into his hooked beak, still ever ready to peck and tear her.

At her feet little Scherau lay asleep. Presently she pushed the child with her foot. "Wake up," she said, as he raised himself still half asleep. "You have young ears--it seemed to me that I heard a woman scream in Ani's tent. Do you hear any thing?"

"Yes, indeed," exclaimed the little one. "There is a noise like crying, and that--that was a scream! It came from out there, from Nemu's tent."

"Creep through there," said the witch, "and see what is happening!"

The child obeyed: Hekt turned her attention again to the bird, which no longer perched in her lap, but lay on one side, though it still tried to use its talons, when she took him up in her hand.

"It is all over with him," muttered the old woman, "and the one I called Rameses is sleeker than ever. It is all folly and yet--and yet! the Regent's game is over, and he has lost it. The creature is stretching itself--its head drops--it draws itself up--one more clutch at my dress--now it is dead!"

She contemplated the dead hawk in her lap for some minutes, then she took it up, flung it into a corner of the tent, and exclaimed:

"Good-bye, King Ani. The crown is not for you!" Then she went on: "What project has he in hand now, I wonder? Twenty times he has asked me whether the great enterprise will succeed; as if I knew any more than he! And Nemu too has hinted all kinds of things, though he would not speak out. Something is going on, and I--and I? There it comes again."

The old woman pressed her hand to her heart and closed her eyes, her features were distorted with pain; she did not perceive Scherau's return, she did not hear him call her name, or see that, when she did not answer him, he left her again. For an hour or more she remained unconscious, then her senses returned, but she felt as if some ice-cold fluid slowly ran through her veins instead of the warm blood.

"If I had kept a hawk for myself too," she muttered, "it would soon follow the other one in the corner! If only Ani keeps his word, and has me embalmed!

"But how can he when he too is so near his end. They will let me rot and disappear, and there will be no future for me, no meeting with Assa."

The old woman remained silent for a long time; at last she murmured hoarsely with her eyes fixed on the ground:

"Death brings release, if only from the torment of remembrance. But there is a life beyond the grave. I do not, I will not cease to hope. The dead shall all be equally judged, and subject to the inscrutable decrees.--Where shall I find him? Among the blest, or among the damned? And I? It matters not! The deeper the abyss into which they fling me the better. Can Assa, if he is among the blest, remain in bliss, when he sees to what he has brought me? Oh! they must embalm me--I cannot bear to vanish, and rot and evaporate into nothingness!"

While she was still speaking, the dwarf Nemu had come into the tent; Scherau, seeing the old woman senseless, had run to tell him that his mother was lying on the earth with her eyes shut, and was dying. The witch perceived the little man.

"It is well," she said, "that you have come; I shall be dead before sunrise."

"Mother!" cried the dwarf horrified, "you shall live, and live better than you have done till now! Great things are happening, and for us!"

"I know, I know," said Hekt. "Go away, Scherau--now, Nemu, whisper in my ear what is doing?" The dwarf felt as if he could not avoid the influence of her eye, he went up to her, and said softly--"The pavilion, in which the king and his people are sleeping, is constructed of wood; straw and pitch are built into the walls, and laid under the boards. As soon as they are gone to rest we shall set the tinder thing on fire. The guards are drunk and sleeping."

"Well thought of," said Hekt. "Did you plan it?" "I and my mistress," said the dwarf not without pride. "You can devise a plot," said the old woman, "but you are feeble in the working out. Is your plan a secret? Have you clever assistants?"

"No one knows of it," replied the dwarf, "but Katuti, Paaker, and I; we three shall lay the brands to the spots we have fixed upon. I am going to the rooms of Bent-Anat; Katuti, who can go in and out as she pleases, will set fire to the stairs, which lead to the upper story, and which fall by touching a spring; and Paaker to the king's apartments."

"Good-good, it may succeed," gasped the old woman. "But what was the scream in your tent?" The dwarf seemed doubtful about answering; but Hekt went on:

"Speak without fear--the dead are sure to be silent." The dwarf, trembling with agitation, shook off his hesitation, and said:

"I have found Uarda, the grandchild of Pinem, who had disappeared, and I decoyed her here, for she and no other shall be my wife, if Ani is king, and if Katuti makes me rich and free. She is in the service of the Princess Bent-Anat, and sleeps in her anteroom, and she must not be burnt with her mistress. She insisted on going back to the palace, so, as she would fly to the fire like a gnat, and I would not have her risk being burnt, I tied her up fast."

"Did she not struggle?" said Hekt.

"Like a mad thing," said the dwarf. "But the Regent's dumb slave, who was ordered by his master to obey me in everything to-day, helped me. We tied up her mouth that she might not be heard screaming!"

"Will you leave her alone when you go to do your errand?"

"Her father is with her!"

"Kaschta, the red-beard?" asked the old woman in surprise. "And did he not break you in pieces like an earthenware pot?"

"He will not stir," said Nemu laughing. "For when I found him, I made him so drunk with Ani's old wine that he lies there like a mummy. It was from him that I learned where Uarda was, and I went to her, and got her to come with me by telling her that her father was very ill, and begged her to go to see him once more. She flew after me like a gazelle, and when she saw the soldier lying there senseless she threw herself upon him, and called for water to cool his head, for he was raving in his dreams of rats and mice that had fallen upon him. As it grew late she wanted to return to her mistress, and we were obliged to prevent her. How handsome she has grown, mother; you cannot imagine how pretty she is."

"Aye, aye!" said Hekt. "You will have to keep an eye upon her when she is your wife."

"I will treat her like the wife of a noble," said Nemu. "And pay a real lady to guard her. But by this time Katuti has brought home her daughter, Mena's wife; the stars are sinking and--there--that was the first signal. When Katuti whistles the third time we are to go to work. Lend me your fire-box, mother."

"Take it," said Hekt. "I shall never need it again. It is all over with me! How your hand shakes! Hold the wood firmly, or you will drop it before you have brought the fire."

The dwarf bid the old woman farewell, and she let him kiss her without moving. When he was gone, she listened eagerly for any sound that might pierce the silence of the night, her eyes shone with a keen light, and a thousand thoughts flew through her restless brain. When she heard the second signal on Katuti's silver whistle, she sat upright and muttered:

"That gallows-bird Paaker, his vain aunt and that villain Ani, are no match for Rameses, even when he is asleep. Ani's hawk is dead; he has nothing to hope for from Fortune, and I nothing to hope for from him. But if Rameses--if the real king would promise me--then my poor old body--Yes, that is the thing, that is what I will do."

She painfully raised herself on her feet with the help of her stick, she found a knife and a small flask which she slipped into her dress, and then, bent and trembling, with a last effort of her remaining strength she dragged herself as far as Nemu's tent. Here she found Uarda bound hand and foot, and Kaschta lying on the ground in a heavy drunken slumber.

The girl shrank together in alarm when she saw the old woman, and Scherau, who crouched at her side, raised his hands imploringly to the witch.

"Take this knife, boy," she said to the little one. "Cut the ropes the poor thing is tied with. The papyrus cords are strong, saw them with the blade."

[Papyrus was used not only for writing on, but also for ropes. The bridge of boats on which Xerxes crossed the Hellespont was fastened with cables of papyrus.]

While the boy eagerly followed her instructions with all his little might, she rubbed the soldier's temples with an essence which she had in the bottle, and poured a few drops of it between his lips. Kaschta came to himself, stretched his limbs, and stared in astonishment at the place in which he found himself. She gave him some water, and desired him to drink it, saying, as Uarda shook herself free from the bonds:

"The Gods have predestined you to great things, you white maiden. Listen to what I, old Hekt, am telling you. The king's life is threatened, his and his children's; I purpose to save them, and I ask no reward but this-that he should have my body embalmed and interred at Thebes. Swear to me that you will require this of him when you have saved him."

"In God's name what is happening?" cried Uarda. "Swear that you will provide for my burial," said the old woman.

"I swear it!" cried the girl. "But for God's sake--"

"Katuti, Paaker, and Nemu are gone to set fire to the palace when Rameses is sleeping, in three places. Do you hear, Kaschta! Now hasten, fly after the incendiaries, rouse the servants, and try to rescue the king."

"Oh fly, father," cried the girl, and they both rushed away in the darkness.

"She is honest and will keep her word," muttered Hekt, and she tried to drag herself back to her own tent; but her strength failed her half-way. Little Scherau tried to support her, but he was too weak; she sank down on the sand, and looked out into the distance. There she saw the dark mass of the palace, from which rose a light that grew broader and broader, then clouds of black smoke, then up flew the soaring flame, and a swarm of glowing sparks.

"Run into the camp, child," she cried, "cry fire, and wake the sleepers."

Scherau ran off shouting as loud as he could.

The old woman pressed her hand to her side, she muttered: "There it is again."

"In the other world--Assa--Assa," and her trembling lips were silent for ever.

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Chapter XLIII

Katuti had kept her unfortunate nephew Paaker concealed in one of her servants' tents. He had escaped wounded from the battle at Kadesh, and in terrible pain he had succeeded, by the help of an ass which he had purchased from a peasant, in reaching by paths known to hardly any one but himself, the cave where he had previously left his brother. Here he found his faithful Ethiopian slave, who nursed him till he was strong enough to set out on his journey to Egypt. He reached Pelusium, after many privations, disguised as an Ismaelite camel-driver; he left his servant, who might have betrayed him, behind in the cave.

Before he was permitted to pass the fortifications, which lay across the isthmus which parts the Mediterranean from the Red Sea, and which were intended to protect Egypt from the incursions of the nomad tribes of the Chasu, he was subjected to a strict interrogatory, and among other questions was asked whether he had nowhere met with the traitor Paaker, who was minutely described to him. No one recognized in the shrunken, grey-haired, one-eyed camel-driver, the broad-shouldered, muscular and thick-legged pioneer. To disguise himself the more effectually, he procured some hair-dye--a cosmetic known in all ages--and blackened himself.

[In my papyrus there are several recipes for the preparation of hair-dye; one is ascribed to the Lady Schesch, the mother of Teta, wife of the first king of Egypt. The earliest of all the recipes preserved to us is a prescription for dyeing the hair.]

Katuti had arrived at Pelusium with Ani some time before, to superintend the construction of the royal pavilion. He ventured to approach her disguised as a negro beggar, with a palm-branch in his hand. She gave him some money and questioned him concerning his native country, for she made it her business to secure the favor even of the meanest; but though she appeared to take an interest in his answers, she did not recognize him; now for the first time he felt secure, and the next day he went up to her again, and told her who he was.

The widow was not unmoved by the frightful alteration in her nephew, and although she knew that even Ani had decreed that any intercourse with the traitor was to be punished by death, she took him at once into her service, for she had never had greater need than now to employ the desperate enemy of the king and of her son-in-law.

The mutilated, despised, and hunted man kept himself far from the other servants, regarding the meaner folk with undiminished scorn. He thought seldom, and only vaguely of Katuti's daughter, for love had quite given place to hatred, and only one thing now seemed to him worth living for--the hope of working with others to cause his enemies' downfall, and of being the instrument of their death; so he offered himself to the widow a willing and welcome tool, and the dull flash in his uninjured eye when she set him the task of setting fire to the king's apartments, showed her that in the Mohar she had found an ally she might depend on to the uttermost.

Paaker had carefully examined the scene of his exploit before the king's arrival. Under the windows of the king's rooms, at least forty feet from the ground, was a narrow parapet resting on the ends of the beams which supported the rafters on which lay the floor of the upper story in which the king slept. These rafters had been smeared with pitch, and straw had been laid between them, and the pioneer would have known how to find the opening where he was to put in the brand even if he had been blind of both eyes.

When Katuti first sounded her whistle he slunk to his post; he was challenged by no watchman, for the few guards who had been placed in the immediate vicinity of the pavilion, had all gone to sleep under the influence of the Regent's wine. Paaker climbed up to about the height of two men from the ground by the help of the ornamental carving on the outside wall of the palace; there a rope ladder was attached, he clambered up this, and soon stood on the parapet, above which were the windows of the king's rooms, and below which the fire was to be laid.

Rameses' room was brightly illuminated. Paaker could see into it without being seen, and could bear every word that was spoken within. The king was sitting in an arm-chair, and looked thoughtfully at the ground; before him stood the Regent, and Mena stood by his couch, holding in his hand the king's sleeping-robe.

Presently Rameses raised his head, and said, as he offered his hand with frank affection to Ani:

"Let me bring this glorious day to a worthy end, cousin. I have found you my true and faithful friend, and I had been in danger of believing those over-anxious counsellors who spoke evil of you. I am never prone to distrust, but a number of things occurred together that clouded my judgment, and I did you injustice. I am sorry, sincerely sorry; nor am I ashamed to apologize to you for having for an instant doubted your good intentions. You are my good friend--and I will prove to you that I am yours. There is my hand-take it; and all Egypt shall know that Rameses trusts no man more implicitly than his Regent Ani. I will ask you to undertake to be my guard of honor to-night--we will share this room. I sleep here; when I lie down on my couch take your place on the divan yonder." Ani had taken Rameses' offered hand, but now he turned pale as he looked down. Paaker could see straight into his face, and it was not without difficulty that he suppressed a scornful laugh.

Rameses did not observe the Regent's dismay, for he had signed to Mena to come closer to him.

"Before I sleep," said the king, "I will bring matters to an end with you too. You have put your wife's constancy to a severe test, and she has trusted you with a childlike simplicity that is often wiser than the arguments of sages, because she loved you honestly, and is herself incapable of guile. I promised you that I would grant you a wish if your faith in her was justified. Now tell me what is your will?"

Mena fell on his knees, and covered the king's robe with kisses.

"Pardon!" he exclaimed. "Nothing but pardon. My crime was a heavy one, I know; but I was driven to it by scorn and fury--it was as if I saw the dishonoring hand of Paaker stretched out to seize my innocent wife, who, as I now know, loathes him as a toad--"

"What was that?" exclaimed the king. "I thought I heard a groan outside."

He went up to the window and looked out, but he did not see the pioneer, who watched every motion of the king, and who, as soon as he perceived that his involuntary sigh of anguish had been heard, stretched himself close under the balustrade. Mena had not risen from his knees when the king once more turned to him.

"Pardon me," he said again. "Let me be near thee again as before, and drive thy chariot. I live only through thee, I am of no worth but through thee, and by thy favor, my king, my lord, my father!"

Rameses signed to his favorite to rise. "Your request was granted," said he, "before you made it. I am still in your debt on your fair wife's account. Thank Nefert--not me, and let us give thanks to the Immortals this day with especial fervor. What has it not brought forth for us! It has restored to me you two friends, whom I regarded as lost to me, and has given me in Pentaur another son."

A low whistle sounded through the night air; it was Katuti's last signal.

Paaker blew up the tinder, laid it in the bole under the parapet, and then, unmindful of his own danger, raised himself to listen for any further words.

"I entreat thee," said the Regent, approaching Rameses, "to excuse me. I fully appreciate thy favors, but the labors of the last few days have been too much for me; I can hardly stand on my feet, and the guard of honor--"

"Mena will watch," said the king. "Sleep in all security, cousin. I will have it known to all men that I have put away from me all distrust of you. Give the my night-robe, Mena. Nay-one thing more I must tell you. Youth smiles on the young, Ani. Bent-Anat has chosen a worthy husband, my preserver, the poet Pentaur. He was said to be a man of humble origin, the son of a gardener of the House of Seti; and now what do I learn through Ameni? He is the true son of the dead Mohar, and the foul traitor Paaker is the gardener's son. A witch in the Necropolis changed the children. That is the best news of all that has reached me on this propitious day, for the Mohar's widow, the noble Setchem, has been brought here, and I should have been obliged to choose between two sentences on her as the mother of the villain who has escaped us. Either I must have sent her to the quarries, or have had her beheaded before all the people--In the name of the Gods, what is that?"

They heard a loud cry in a man's voice, and at the same instant a noise as if some heavy mass had fallen to the ground from a great height. Rameses and Mena hastened to the window, but started back, for they were met by a cloud of smoke.

"Call the watch!" cried the king.

"Go, you," exclaimed Mena to Ani. "I will not leave the king again in danger."

Ani fled away like an escaped prisoner, but he could not get far, for, before he could descend the stairs to the lower story, they fell in before his very eyes; Katuti, after she had set fire to the interior of the palace, had made them fall by one blow of a hammer. Ani saw her robe as she herself fled, clenched his fist with rage as he shouted her name, and then, not knowing what he did, rushed headlong through the corridor into which the different royal apartments opened.

The fearful crash of the falling stairs brought the King and Mena also out of the sleeping-room.

"There lie the stairs! that is serious!" said the king cooly; then he went back into his room, and looked out of a window to estimate the danger. Bright flames were already bursting from the northern end of the palace, and gave the grey dawn the brightness of day; the southern wing or the pavilion was not yet on fire. Mena observed the parapet from which Paaker had fallen to the ground, tested its strength, and found it firm enough to bear several persons. He looked round, particularly at the wing not yet gained by the flames, and exclaimed in a loud voice:

"The fire is intentional! it is done on purpose. See there! a man is squatting down and pushing a brand into the woodwork."

He leaped back into the room, which was now filling with smoke, snatched the king's bow and quiver, which he himself had hung up at the bed-head, took careful aim, and with one cry the incendiary fell dead.

A few hours later the dwarf Nemu was found with the charioteer's arrow through his heart. After setting fire to Bent-Anat's rooms, he had determined to lay a brand to the wing of the palace where, with the other princes, Uarda's friend Rameri was sleeping.

Mena had again leaped out of window, and was estimating the height of the leap to the ground; the Pharaoh's room was getting more and more filled with smoke, and flames began to break through the seams of the boards. Outside the palace as well as within every one was waking up to terror and excitement.

"Fire! fire! an incendiary! Help! Save the king!" cried Kaschta, who rushed on, followed by a crowd of guards whom he had roused; Uarda had flown to call Bent-Anat, as she knew the way to her room. The king had got on to the parapet outside the window with Mena, and was calling to the soldiers.

"Half of you get into the house, and first save the princess; the other half keep the fire from catching the south wing. I will try to get there."

But Nemu's brand had been effectual, the flames flared up, and the soldiers strained every nerve to conquer them. Their cries mingled with the crackling and snapping of the dry wood, and the roar of the flames, with the trumpet calls of the awakening troops, and the beating of drums. The young princes appeared at a window; they had tied their clothes together to form a rope, and one by one escaped down it.

Rameses called to them with words of encouragement, but he himself was unable to take any means of escape, for though the parapet on which he stood was tolerably wide, and ran round the whole of the building, at about every six feet it was broken by spaces of about ten paces. The fire was spreading and growing, and glowing sparks flew round him and his companion like chaff from the winnowing fan.

"Bring some straw and make a heap below!" shouted Rameses, above the roar of the conflagration. "There is no escape but by a leap down."

The flames rushed out of the windows of the king's room; it was impossible to return to it, but neither the king nor Mena lost his self-possession. When Mena saw the twelve princes descending to the ground, he shouted through his hands, using them as a speaking trumpet, and called to Rameri, who was about to slip down the rope they had contrived, the last of them all.

"Pull up the rope, and keep it from injury till I come."

Rameri obeyed the order, and before Rameses could interfere, Mena had sprung across the space which divided one piece of the balustrade from another. The king's blood ran cold as Mena, a second time, ventured the frightful leap; one false step, and he must meet with the same fearful death as his enemy Paaker.

While the bystanders watched him in breathless silence--while the crackling of the wood, the roar of the flames, and the dull thump of falling timber mingled with the distant chant of a procession of priests who were now approaching the burning pile, Nefert roused by little Scherau knelt on the bare ground in fervent and passionate prayer to the saving Gods. She watched every movement of her husband, and she bit her lips till they bled not to cry out. She felt that he was acting bravely and nobly, and that he was lost if even for an instant his attention were distracted from his perilous footing. Now he had reached Rameri, and bound one end of the rope made out of cloaks and handkerchiefs, round his body; then he gave the other end to Rameri, who held fast to the window-sill, and prepared once more to spring. Nefert saw him ready to leap, she pressed her hands upon her lips to repress a scream, she shut her eyes, and when she opened them again he had accomplished the first leap, and at the second the Gods preserved him from falling; at the third the king held out his hand to him, and saved him from a fall. Then Rameses helped him to unfasten the rope from round his waist to fasten it to the end of a beam.

Rameri now loosened the other end, and followed Mena's example; he too, practised in athletic exercises in the school of the House of Seti, succeeded in accomplishing the three tremendous leaps, and soon the king stood in safety on the ground. Rameri followed him, and then Mena, whose faithful wife went to meet him, and wiped the sweat from his throbbing temples.

Rameses hurried to the north wing, where Bent-Anat had her apartments; he found her safe indeed, but wringing her hands, for her young favorite Uarda had disappeared in the flames after she had roused her and saved her with her father's assistance. Kaschta ran up and down in front of the burning pavilion, tearing his hair; now calling his child in tones of anguish, now holding his breath to listen for an answer. To rush at random into the immense-burning building would have been madness. The king observed the unhappy man, and set him to lead the soldiers, whom he had commanded to hew down the wall of Bent-Anat's rooms, so as to rescue the girl who might be within. Kaschta seized an axe, and raised it to strike.

But he thought that he heard blows from within against one of the shutters of the ground-floor, which by Katuti's orders had been securely closed; he followed the sound--he was not mistaken, the knocking could be distinctly heard.

With all his might he struck the edge of the axe between the shutter and the wall, and a stream of smoke poured out of the new outlet, and before him, enveloped in its black clouds, stood a staggering man who held Uarda in his arms. Kaschta sprang forward into the midst of the smoke and sparks, and snatched his daughter from the arms of her preserver, who fell half smothered on his knees. He rushed out into the air with his light and precious burden, and as he pressed his lips to her closed eyelids his eyes were wet, and there rose up before him the image of the woman who bore her, the wife that had stood as the solitary green palm-tree in the desert waste of his life. But only for a few seconds-Bent-Anat herself took Uarda into her care, and he hastened back to the burning house.

He had recognized his daughter's preserver; it was the physician Nebsecht, who had not quitted the princess since their meeting on Sinai, and had found a place among her suite as her personal physician.

The fresh air had rushed into the room through the opening of the shutter, the broad flames streamed out of the window, but still Nebsecht was alive, for his groans could be heard through the smoke. Once more Kaschta rushed towards the window, the bystanders could see that the ceiling of the room was about to fail, and called out to warn him, but he was already astride the sill.

"I signed myself his slave with my blood," he cried, "Twice he has saved my child, and now I will pay my debt," and he disappeared into the burning room.

He soon reappeared with Nebsecht in his arms, whose robe was already scorched by the flames. He could be seen approaching the window with his heavy burden; a hundred soldiers, and with them Pentaur, pressed forward to help him, and took the senseless leech out of the arms of the soldier, who lifted him over the window sill.

Kaschta was on the point of following him, but before he could swing himself over, the beams above gave way and fell, burying the brave son of the paraschites.

Pentaur had his insensible friend carried to his tent, and helped the physicians to bind up his burns. When the cry of fire had been first raised, Pentaur was sitting in earnest conversation with the high-priest; he had learned that he was not the son of a gardener, but a descendant of one of the noblest families in the land. The foundations of life seemed to be subverted under his feet, Ameni's revelation lifted him out of the dust and set him on the marble floor of a palace; and yet Pentaur was neither excessively surprised nor inordinately rejoiced; he was so well used to find his joys and sufferings depend on the man within him, and not on the circumstances without.

As soon as he heard the cry of fire, he hastened to the burning pavilion, and when he saw the king's danger, he set himself at the head of a number of soldiers who had hurried up from the camp, intending to venture an attempt to save Rameses from the inside of the house. Among those who followed him in this hopeless effort was Katuti's reckless son, who had distinguished himself by his valor before Kadesh, and who hailed this opportunity of again proving his courage. Falling walls choked up the way in front of these brave adventurers; but it was not till several had fallen choked or struck down by burning logs, that they made up their minds to retire--one of the first that was killed was Katuti's son, Nefert's brother.

Uarda had been carried into the nearest tent. Her pretty head lay in Bent-Anat's lap, and Nefert tried to restore her to animation by rubbing her temples with strong essences. Presently the girl's lips moved: with returning consciousness all she had seen and suffered during the last hour or two recurred to her mind; she felt herself rushing through the camp with her father, hurrying through the corridor to the princess's rooms, while he broke in the doors closed by Katuti's orders; she saw Bent-Anat as she roused her, and conducted her to safety; she remembered her horror when, just as she reached the door, she discovered that she had left in her chest her jewel, the only relic of her lost mother, and her rapid return which was observed by no one but by the leech Nebsecht.

Again she seemed to live through the anguish she had felt till she once more had the trinket safe in her bosom, the horror that fell upon her when she found her escape impeded by smoke and flames, and the weakness which overcame her; and she felt as if the strange white-robed priest once more raised her in his arms. She remembered the tenderness of his eyes as he looked into hers, and she smiled half gratefully but half displeased at the tender kiss which had been pressed on her lips before she found herself in her father's strong arms.

"How sweet she is!" said Bent-Anat. "I believe poor Nebsecht is right in saying that her mother was the daughter of some great man among the foreign people. Look what pretty little hands and feet, and her skin is as clear as Phoenician glass."

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Chapter XLIV

While the friends were occupied in restoring Uarda to animation, and in taking affectionate care of her, Katuti was walking restlessly backwards and forwards in her tent.

Soon after she had slipped out for the purpose of setting fire to the palace, Scherau's cry had waked up Nefert, and Katuti found her daughter's bed empty when, with blackened hands and limbs trembling with agitation, she came back from her criminal task.

Now she waited in vain for Nemu and Paaker.

Her steward, whom she sent on repeated messages of enquiry whether the Regent had returned, constantly brought back a negative answer, and added the information that he had found the body of old Hekt lying on the open ground. The widow's heart sank with fear; she was full of dark forebodings while she listened to the shouts of the people engaged in putting out the fire, the roll of drums, and the trumpets of the soldiers calling each other to the help of the king.

To these sounds now was added the dull crash of falling timbers and walls.

A faint smile played upon her thin lips, and she thought to herself: "There--that perhaps fell on the king, and my precious son-in-law, who does not deserve such a fate--if we had not fallen into disgrace, and if since the occurrences before Kadesh he did not cling to his indulgent lord as a calf follows a cow."

She gathered fresh courage, and fancied she could hear the voice of Ethiopian troops hailing the Regent as king--could see Ani decorated with the crown of Upper and Lower Egypt, seated on Rameses' throne, and herself by his side in rich though unpretending splendor. She pictured herself with her son and daughter as enjoying Mena's estate, freed from debt and increased by Ani's generosity, and then a new, intoxicating hope came into her mind. Perhaps already at this moment her daughter was a widow, and why should she not be so fortunate as to induce Ani to select her child, the prettiest woman in Thebes, for his wife? Then she, the mother of the queen, would be indeed unimpeachable, and all-powerful. She had long since come to regard the pioneer as a tool to be cast aside, nay soon to be utterly destroyed; his wealth might probably at some future time be bestowed upon her son, who had distinguished himself at Kadesh, and whom Ani must before long promote to be his charioteer or the commander of the chariot warriors.

Flattered by these fancies, she forgot every care as she walked faster and faster to and fro in her tent. Suddenly the steward, whom she had this time sent to the very scene of the fire, rushed into the tent, and with every token of terror broke to her the news that the king and his charioteer were hanging in mid air on a narrow wooden parapet, and that unless some miracle happened they must inevitably be killed. It was said that incendiaries had occasioned the fire, and he, the steward, had hastened forward to prepare her for evil news as the mangled body of the pioneer, which had been identified by the ring on his finger, and the poor little corpse of Nemu, pierced through by an arrow, had been carried past him.

Katuti was silent for a moment.

"And the king's sons?" she asked with an anxious sigh.

"The Gods be praised," replied the steward, "they succeeded in letting themselves down to the ground by a rope made of their garments knotted together, and some were already safe when I came away."

Katuti's face clouded darkly; once more she sent forth her messenger. The minutes of his absence seemed like days; her bosom heaved in stormy agitation, then for a moment she controlled herself, and again her heart seemed to cease beating--she closed her eyes as if her anguish of anxiety was too much for her strength. At last, long after sunrise, the steward reappeared.

Pale, trembling, hardly able to control his voice, he threw himself on the ground at her feet crying out:

"Alas! this night! prepare for the worst, mistress! May Isis comfort thee, who saw thy son fall in the service of his king and father! May Amon, the great God of Thebes, give thee strength! Our pride, our hope, thy son is slain, killed by a falling beam."

Pale and still as if frozen, Katuti shed not a tear; for a minute she did not speak, then she asked in a dull tone:

"And Rameses?"

"The Gods be praised!" answered the servant, "he is safe-rescued by Mena!"

"And Ani?"

"Burnt!--they found his body disfigured out of all recognition; they knew him again by the jewels he wore at the banquet."

Katuti gazed into vacancy, and the steward started back as from a mad woman when, instead of bursting into tears, she clenched her small jewelled hands, shook her fists in the air, and broke into loud, wild laughter; then, startled at the sound of her own voice, she suddenly became silent and fixed her eyes vacantly on the ground. She neither saw nor heard that the captain of the watch, who was called "the eyes and ears of the king," had come in through the door of her tent followed by several officers and a scribe; he came up to her, and called her by her name. Not till the steward timidly touched her did she collect her senses like one suddenly roused from deep sleep.

"What are you doing in my tent?" she asked the officer, drawing herself up haughtily.

"In the name of the chief judge of Thebes," said the captain of the watch solemnly. "I arrest you, and hail you before the high court of justice, to defend yourself against the grave and capital charges of high treason, attempted regicide, and incendiarism."

"I am ready," said the widow, and a scornful smile curled her lips. Then with her usual dignity she pointed to a seat and said:

"Be seated while I dress."

The officer bowed, but remained standing at the door of the tent while she arranged her black hair, set her diadem on her brow, opened her little ointment chest, and took from it a small phial of the rapid poison strychnine, which some months before she had procured through Nemu from the old witch Hekt.

"My mirror!" she called to a maid servant, who squatted in a corner of the tent. She held the metal mirror so as to conceal her face from the captain of the watch, put the little flask to her lips and emptied it at one mouthful. The mirror fell from her hand, she staggered, a deadly convulsion seized her--the officer rushed forward, and while she fixed her dying look upon him she said:

"My game is lost, but Ameni--tell Ameni that he will not win either."

She fell forward, murmured Nefert's name, struggled convulsively and was dead.

When the draught of happiness which the Gods prepare for some few men, seems to flow clearest and purest, Fate rarely fails to infuse into it some drop of bitterness. And yet we should not therefore disdain it, for it is that very drop of bitterness which warns us to drink of the joys of life thankfully, and in moderation.

The perfect happiness of Mena and Nefert was troubled by the fearful death of Katuti, but both felt as if they now for the first time knew the full strength of their love for each other. Mena had to make up to his wife for the loss of mother and brother, and Nefert to restore to her husband much that he had been robbed of by her relatives, and they felt that they had met again not merely for pleasure but to be to each other a support and a consolation.

Rameses quitted the scene of the fire full of gratitude to the Gods who had shown such grace to him and his. He ordered numberless steers to be sacrificed, and thanksgiving festivals to be held throughout the land; but he was cut to the heart by the betrayal to which he had fallen a victim. He longed--as he always did in moments when the balance of his mind had been disturbed--for an hour of solitude, and retired to the tent which had been hastily erected for him. He could not bear to enter the splendid pavilion which had been Ani's; it seemed to him infested with the leprosy of falsehood and treason.

For an hour he remained alone, and weighed the worst he had suffered at the hands of men against that which was good and cheering, and he found that the good far outweighed the evil. He vividly realized the magnitude of his debt of gratitude, not to the Immortals only, but also to his earthly friends, as he recalled every moment of this morning's experience.

"Gratitude," he said to himself, "was impressed on you by your mother; you yourself have taught your children to be grateful. Piety is gratitude to the Gods, and he only is really generous who does not forget the gratitude he owes to men."

He had thrown off all bitterness of feeling when he sent for Bent-Anat and Pentaur to be brought to his tent. He made his daughter relate at full length how the poet had won her love, and though he frequently interrupted her with blame as well as praise, his heart was full of fatherly joy when he laid his darling's hand in that of the poet.

Bent-Anat laid her head in full content on the breast of the noble Assa's grandson, but she would have clung not less fondly to Pentaur the gardener's son.

"Now you are one of my own children," said Rameses; and he desired the poet to remain with him while he commanded the heralds, ambassadors, and interpreters to bring to him the Asiatic princes, who were detained in their own tents on the farther side of the Nile, that he might conclude with them such a treaty of peace as might continue valid for generations to come. Before they arrived, the young princes came to their father's tent, and learned from his own lips the noble birth of Pentaur, and that they owed it to their sister that in him they saw another brother; they welcomed him with sincere affection, and all, especially Rameri, warmly congratulated the handsome and worthy couple.

The king then called Rameri forward from among his brothers, and thanked him before them all for his brave conduct during the fire. He had already been invested with the robe of manhood after the battle of Kadesh; he was now appointed to the command of a legion of chariot-warriors, and the order of the lion to wear round his neck was bestowed on him for his bravery. The prince knelt, and thanked his father; but Rameses took the curly head in his hands and said:

"You have won praise and reward by your splendid deeds from the father whom you have saved and filled with pride. But the king watches over the laws, and guides the destiny cf this land, the king must blame you, nay perhaps punish you. You could not yield to the discipline of school, where we all must learn to obey if we would afterwards exercise our authority with moderation, and without any orders you left Egypt and joined the army. You showed the courage and strength of a man, but the folly of a boy in all that regards prudence and foresight--things harder to learn for the son of a race of heroes than mere hitting and slashing at random; you, without experience, measured yourself against masters of the art of war, and what was the consequence? Twice you fell a prisoner into the hands of the enemy, and I had to ransom you.

"The king of the Danaids gave you up in exchange for his daughter, and he rejoices long since in the restoration of his child; but we, in losing her, lost the most powerful means of coercing the seafaring nations of the islands and northern coasts of the great sea who are constantly increasing in might and daring, and so diminished our chances of securing a solid and abiding peace.

"Thus--through the careless wilfulness of a boy, the great work is endangered which I had hoped to have achieved. It grieves me particularly to humiliate your spirit to-day, when I have had so much reason to encourage you with praise. Nor will I punish you, only warn you and teach you. The mechanism of the state is like the working of the cogged wheels which move the water-works on the shore of the Nile-if one tooth is missing the whole comes to a stand-still however strong the beasts that labor to turn it. Each of you--bear this in mind--is a main-wheel in the great machine of the state, and can serve an end only by acting unresistingly in obedience to the motive power. Now rise! we may perhaps succeed in obtaining good security from the Asiatic king, though we have lost our hostage."

Heralds at this moment marched into the tent, and announced that the representative of the Cheta king and the allied princes were in attendance in the council tent; Rameses put on the crown of Upper and Lower Egypt and all his royal adornments; the chamberlain who carried the insignia of his power, and his head scribe with his decoration of plumes marched before him, while his sons, the commanders in chief, and the interpreters followed him. Rameses took his seat on his throne with great dignity, and the sternest gravity marked his demeanor while he received the homage of the conquered and fettered kings.

The Asiatics kissed the earth at his feet, only the king of the Danaids did no more than bow before him. Rameses looked wrathfully at him, and ordered the interpreter to ask him whether he considered himself conquered or no, and the answer was given that he had not come before the Pharaoh as a prisoner, and that the obeisance which Rameses required of him was regarded as a degradation according to the customs of his free-born people, who prostrated them selves only before the Gods. He hoped to become an ally of the king of Egypt, and he asked would he desire to call a degraded man his friend?

Rameses measured the proud and noble figure before him with a glance, and said severely:

"I am prepared to treat for peace only with such of my enemies as are willing to bow to the double crown that I wear. If you persist in your refusal, you and your people will have no part in the favorable conditions that I am prepared to grant to these, your allies."

The captive prince preserved his dignified demeanor, which was nevertheless free from insolence, when these words of the king were interpreted to him, and replied that he had come intending to procure peace at any cost, but that he never could nor would grovel in the dust at any man's feet nor before any crown. He would depart on the following day; one favor, however, he requested in his daughter's name and his own--and he had heard that the Egyptians respected women. The king knew, of course, that his charioteer Mena had treated his daughter, not as a prisoner but as a sister, and Praxilla now felt a wish, which he himself shared, to bid farewell to the noble Mena, and his wife, and to thank him for his magnanimous generosity. Would Rameses permit him once more to cross the Nile before his departure, and with his daughter to visit Mena in his tent.

Rameses granted his prayer: the prince left the tent, and the negotiations began.

In a few hours they were brought to a close, for the Asiatic and Egyptian scribes had agreed, in the course of the long march southwards, on the stipulations to be signed; the treaty itself was to be drawn up after the articles had been carefully considered, and to be signed in the city of Rameses called Tanis--or, by the numerous settlers in its neighborhood, Zoan. The Asiatic princes were to dine as guests with the king; but they sat at a separate table, as the Egyptians would have been defiled by sitting at the same table with strangers.

Rameses was not perfectly satisfied. If the Danaids went away without concluding a treaty with him, it was to be expected that the peace which he was so earnestly striving for would before long be again disturbed; and he nevertheless felt that, out of regard for the other conquered princes, he could not forego any jot of the humiliation which he had required of their king, and which he believed to be due to himself--though he bad been greatly impressed by his dignified manliness and by the bravery of the troops that had followed him into the field.

The sun was sinking when Mena, who that day had leave of absence from the king, came in great excitement up to the table where the princes were sitting and craved the king's permission to make an important communication. Rameses signed consent; the charioteer went close up to him, and they held a short but eager conversation in a low voice.

Presently the king stood up and said, speaking to his daughter:

"This day which began so horribly will end joyfully. The fair child who saved you to-day, but who so nearly fell a victim to the flames, is of noble origin."

"She cones of a royal house," said Rameri, disrespectfully interrupting his father. Rameses looked at him reprovingly. "My sons are silent," he said, "till I ask them to speak."

The prince colored and looked down; the king signed to Bent-Anat and Pentaur, begged his guests to excuse him for a short time, and was about to leave the tent; but Bent-Anat went up to him, and whispered a few words to him with reference to her brother. Not in vain: the king paused, and reflected for a few moments; then he looked at Rameri, who stood abashed, and as if rooted to the spot where he stood. The king called his name, and beckoned him to follow him.

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Chapter XLV

Rameri had rushed off to summon the physicians, while Bent-Anat was endeavoring to restore the rescued Uarda to consciousness, and he followed them into his sister's tent. He gazed with tender anxiety into the face of the half suffocated girl, who, though uninjured, still remained unconscious, and took her hand to press his lips to her slender fingers, but Bent-Anat pushed him gently away; then in low tones that trembled with emotion he implored her not to send him away, and told her how dear the girl whose life he had saved in the fight in the Necropolis had become to him--how, since his departure for Syria, he had never ceased to think of her night and day, and that he desired to make her his wife.

Bent-Anat was startled; she reminded her brother of the stain that lay on the child of the paraschites and through which she herself had suffered so much; but Rameri answered eagerly:

"In Egypt rank and birth are derived through the mother and Kaschta's dead wife--"

"I know," interrupted Bent-Anat. "Nebsecht has already told us that she was a dumb woman, a prisoner of war, and I myself believe that she was of no mean house, for Uarda is nobly formed in face and figure."

"And her skin is as fine as the petal of a flower," cried Rameri. "Her voice is like the ring of pure gold, and--Oh! look, she is moving. Uarda, open your eyes, Uarda! When the sun rises we praise the Gods. Open your eyes! how thankful, how joyful I shall be if those two suns only rise again."

Bent-Anat smiled, and drew her brother away from the heavily-breathing girl, for a leech came into the tent to say that a warm medicated bath had been prepared and was ready for Uarda. The princess ordered her waiting-women to help lift the senseless girl, and was preparing to follow her when a message from her father required her presence in his tent. She could guess at the significance of this command, and desired Rameri to leave her that she might dress in festal garments; she could entrust Uarda to the care of Nefert during her absence.

"She is kind and gentle, and she knows Uarda so well," said the princess, "and the necessity of caring for this dear little creature will do her good. Her heart is torn between sorrow for her lost relations, and joy at being united again to her love. My father has given Mena leave of absence from his office for several days, and I have excused her from her attendance on me, for the time during which we were so necessary to each other really came to an end yesterday. I feel, Rameri, as if we, after our escape, were like the sacred phoenix which comes to Heliopolis and burns itself to death only to soar again from its ashes young and radiant--blessed and blessing!"

When her brother had left her, she threw herself before the image of her mother and prayed long and earnestly; she poured an offering of sweet perfume on the little altar of the Goddess Hathor, which always accompanied her, had herself dressed in happy preparation for meeting her father, and--she did not conceal it from herself--Pentaur, then she went for a moment to Nefert's tent to beg her to take good care of Uarda, and finally obeyed the summons of the king, who, as we know, fulfilled her utmost hopes.

As Rameri quitted his sister's tent he saw the watch seize and lead away a little boy; the child cried bitterly, and the prince in a moment recognized the little sculptor Scherau, who had betrayed the Regent's plot to him and to Uarda, and whom he had already fancied he had seen about the place. The guards had driven him away several times from the princess's tent, but he had persisted in returning, and this obstinate waiting in the neighborhood had aroused the suspicions of an officer; for since the fire a thousand rumors of conspiracies and plots against the king had been flying about the camp. Rameri at once freed the little prisoner, and heard from him that it was old Hekt who, before her death, had sent Kaschta and his daughter to the rescue of the king, that he himself had helped to rouse the troops, that now he had no home and wished to go to Uarda.

The prince himself led the child to Nefert, and begged her to allow him to see Uarda, and to let him stay with her servants till he himself returned from his father's tent.

The leeches had treated Uarda with judgment, for under the influence of the bath she recovered her senses; when she had been dressed again in fresh garments and refreshed by the essences and medicines which they gave her to inhale and to drink, she was led back into Nefert's tent, where Mena, who had never before seen her, was astonished at her peculiar and touching beauty.

"She is very like my Danaid princess," he said to his wife; "only she is younger and much prettier than she."

Little Scherau came in to pay his respects to her, and she was delighted to see the boy; still she was sad, and however kindly Nefert spoke to her she remained in silent reverie, while from time to time a large tear rolled down her cheek.

"You have lost your father!" said Nefert, trying to comfort her. "And I, my mother and brother both in one day."

"Kaschta was rough but, oh! so kind," replied Uarda. "He was always so fond of me; he was like the fruit of the doom palm; its husk is hard and rough, but he who knows how to open it finds the sweet pulp within. Now he is dead, and my grandfather and grandmother are gone before him, and I am like the green leaf that I saw floating on the waters when we were crossing the sea; anything so forlorn I never saw, abandoned by all it belonged to or had ever loved, the sport of a strange element in which nothing resembling itself ever grew or ever can grow."

Nefert kissed her forehead. "You have friends," she said, "who will never abandon you."

"I know, I know!" said Uarda thoughtfully, "and yet I am alone--for the first time really alone. In Thebes I have often looked after the wild swans as they passed across the sky; one flies in front, then comes the body of the wandering party, and very often, far behind, a solitary straggler; and even this last one I do not call lonely, for he can still see his brethren in front of him. But when the hunters have shot down all the low-flying loiterers, and the last one has lost sight of the flock, and knows that he never again can find them or follow them he is indeed to be pitied. I am as unhappy as the abandoned bird, for I have lost sight to-day of all that I belong to, and I am alone, and can never find them again."

"You will be welcomed into some more noble house than that to which you belong by birth," said Nefert, to comfort her.

Uarda's eyes flashed, and she said proudly, almost defiantly:

"My race is that of my mother, who was a daughter of no mean house; the reason I turned back this morning and went into the smoke and fire again after I had escaped once into the open air--what I went back for, because I felt it was worth dying for, was my mother's legacy, which I had put away with my holiday dress when I followed the wretched Nemu to his tent. I threw myself into the jaws of death to save the jewel, but certainly not because it is made of gold and precious stones--for I do not care to be rich, and I want no better fare than a bit of bread and a few dates and a cup of water--but because it has a name on it in strange characters, and because I believe it will serve to discover the people from whom my mother was carried off; and now I have lost the jewel, and with it my identity and my hopes and happiness."

Uarda wept aloud; Nefert put her arm around her affectionately.

"Poor child!" she said, "was your treasure destroyed in the flames?"

"No, no," cried Uarda eagerly. "I snatched it out of my chest and held it in my hand when Nebsecht took me in his arms, and I still had it in my hand when I was lying safe on the ground outside the burning house, and Bent-Anat was close to me, and Rameri came up. I remember seeing him as if I were in a dream, and I revived a little, and I felt the jewel in my fingers then."

"Then it was dropped on the way to the tent?" said Nefert.

Uarda nodded; little Scherau, who had been crouching on the floor beside her, gave Uarda a loving glance, dimmed with tears, and quietly slipped out of the tent.

Time went by in silence; Uarda sat looking at the ground, Nefert and Mena held each other's hands, but the thoughts of all three were with the dead. A perfect stillness reigned, and the happiness of the reunited couple was darkly overshadowed by their sorrow. From time to time the silence was broken by a trumpet-blast from the royal tent; first when the Asiatic princes were introduced into the Council-tent, then when the Danaid king departed, and lastly when the Pharaoh preceded the conquered princes to the banquet.

The charioteer remembered how his master had restored him to dignity and honor, for the sake of his faithful wife; and gratefully pressed her hand.

Suddenly there was a noise in front of the tent, and an officer entered to announce to Mena that the Danaid king and his daughter, accompanied by body-guard, requested to see and speak with him and Nefert.

The entrance to the tent was thrown wide open. Uarda retired modestly into the back-ground, and Mena and Nefert went forward hand in hand to meet their unexpected guests.

The Greek prince was an old man, his beard and thick hair were grey, but his movements were youthful and light, though dignified and deliberate. His even, well-formed features were deeply furrowed, he had large, bright, clear blue eyes, but round his fine lips were lines of care. Close to him walked his daughter; her long white robe striped with purple was held round her hips by a golden girdle, and her sunny yellow hair fell in waving locks over her neck and shoulders, while it was confined by a diadem which encircled her head; she was of middle height, and her motions were measured and calm like her father's. Her brow was narrow, and in one line with her straight nose, her rosy mouth was sweet and kind, and beyond everything beautiful were the lines of her oval face and the turn of her snow-white throat. By their side stood the interpreter who translated every word of the conversation on both sides. Behind them came two men and two women, who carried gifts for Mena and his wife.

The prince praised Mena's magnanimity in the warmest terms.

"You have proved to me," he said, "that the virtues of gratitude, of constancy, and of faith are practised by the Egyptians; although your merit certainly appears less to me now that I see your wife, for he who owns the fairest may easily forego any taste for the fair."

Nefert blushed.

"Your generosity," she answered, "does me more than justice at your daughter's expense, and love moved my husband to the same injustice, but your beautiful daughter must forgive you and me also."

Praxilla went towards her and expressed her thanks; then she offered her the costly coronet, the golden clasps and strings of rare pearls which her women carried; her father begged Mena to accept a coat of mail and a shield of fine silver work. The strangers were then led into the tent, and were there welcomed and entertained with all honor, and offered bread and wine. While Mena pledged her father, Praxilla related to Nefert, with the help of the interpreter, what hours of terror she had lived through after she had been taken prisoner by the Egyptians, and was brought into the camp with the other spoils of war; how an older commander had asserted his claim to her, how Mena had given her his hand, had led her to his tent, and had treated her like his own daughter. Her voice shook with emotion, and even the interpreter was moved as she concluded her story with these words: "How grateful I am to him, you will fully understand when I tell you that the man who was to have been my husband fell wounded before my eyes while defending our camp; but he has recovered, and now only awaits my return for our wedding."

"May the Gods only grant it!" cried the king, "for Praxilla is the last child of my house. The murderous war robbed me of my four fair sons before they had taken wives, my son-in-law was slain by the Egyptians at the taking of our camp, and his wife and new-born son fell into their hands, and Praxilla is my youngest child, the only one left to me by the envious Gods."

While he was still speaking, they heard the guards call out and a child's loud cry, and at the same instant little Scherau rushed into the tent holding up his hand exclaiming.

"I have it! I have found it!"

Uarda, who had remained behind the curtain which screened the sleeping room of the tent--but who had listened with breathless attention to every word of the foreigners, and who had never taken her eyes off the fair Praxilla--now came forward, emboldened by her agitation, into the midst of the tent, and took the jewel from the child's hand to show it to the Greek king; for while she stood gazing at Praxilla it seemed to her that she was looking at herself in a mirror, and the idea had rapidly grown to conviction that her mother had been a daughter of the Danaids. Her heart beat violently as she went up to the king with a modest demeanor, her head bent down, but holding her jewel up for him to see.

The bystanders all gazed in astonishment at the veteran chief, for he staggered as she came up to him, stretched out his hands as if in terror towards the girl, and drew back crying out:

"Xanthe, Xanthe! Is your spirit freed from Hades? Are you come to summon me?"

Praxilla looked at her father in alarm, but suddenly she, too, gave a piercing cry, snatched a chain from her neck, hurried towards Uarda, and seizing the jewel she held, exclaimed:

"Here is the other half of the ornament, it belonged to my poor sister Xanthe!"

The old Greek was a pathetic sight, he struggled hard to collect himself, looking with tender delight at Uarda, his sinewy hands trembled as he compared the two pieces of the necklet; they matched precisely--each represented the wing of an eagle which was attached to half an oval covered with an inscription; when they were laid together they formed the complete figure of a bird with out-spread wings, on whose breast the lines exactly matched of the following oracular verse:

"Alone each is a trifling thing, a woman's useless toy But with its counterpart behold! the favorite bird of Zeus."

A glance at the inscription convinced the king that he held in his hand the very jewel which he had put with his own hands round the neck of his daughter Xanthe on her marriage-day, and of which the other half had been preserved by her mother, from whom it had descended to Praxilla. It had originally been made for his wife and her twin sister who had died young. Before he made any enquiries, or asked for any explanations, he took Uarda's head between his hands, and turning her face close to his he gazed at her features, as if he were reading a book in which he expected to find a memorial of all the blissful hours of his youth, and the girl felt no fear; nor did she shrink when he pressed his lips to her forehead, for she felt that this man's blood ran in her own veins. At last the king signed to the interpreter; Uarda was asked to tell all she knew of her mother, and when she said that she had come a captive to Thebes with an infant that had soon after died, that her father had bought her and had loved her in spite of her being dumb, the prince's conviction became certainty; he acknowledged Uarda as his grandchild, and Praxilla clasped her in her arms.

Then he told Mena that it was now twenty years since his son-in-law had been killed, and his daughter Xanthe, whom Uarda exactly resembled, had been carried into captivity. Praxilla was then only just born, and his wife died of the shock of such terrible news. All his enquiries for Xanthe and her child had been fruitless, but he now remembered that once, when he had offered a large ransom for his daughter if she could be found, the Egyptians had enquired whether she were dumb, and that he had answered "no." No doubt Xanthe had lost the power of speech through grief, terror, and suffering.

The joy of the king was unspeakable, and Uarda was never tired of gazing at his daughter and holding her hand.

Then she turned to the interpreter.

"Tell me," she said. "How do I say 'I am so very happy?'"

He told her, and she smilingly repeated his words. "Now 'Uarda will love you with all her heart?'" and she said it after him in broken accents that sounded so sweet and so heart-felt, that the old man clasped her to his breast.

Tears of emotion stood in Nefert's eyes, and when Uarda flung herself into her arms she said:

"The forlorn swan has found its kindred, the floating leaf has reached the shore, and must be happy now!" Thus passed an hour of the purest happiness; at last the Greek king prepared to leave, and the wished to take Uarda with him; but Mena begged his permission to communicate all that had occurred to the Pharaoh and Bent-Anat, for Uarda was attached to the princess's train, and had been left in his charge, and he dared not trust her in any other hands without Bent-Anat's permission. Without waiting for the king's reply he left the tent, hastened to the banqueting tent, and, as we know, Rameses and the princess had at once attended to his summons.

On the way Mena gave them a vivid description of the exciting events that had taken place, and Rameses, with a side glance at Bent-Anat, asked Rameri:

"Would you be prepared to repair your errors, and to win the friendship of the Greek king by being betrothed to his granddaughter?"

The prince could not answer a word, but he clasped his father's hand, and kissed it so warmly that Rameses, as he drew it away, said:

"I really believe that you have stolen a march on me, and have been studying diplomacy behind my back!"

Rameses met his noble opponent outside Mena's tent, and was about to offer him his hand, but the Danaid chief had sunk on his knees before him as the other princes had done.

"Regard me not as a king and a warrior," he exclaimed, "only as a suppliant father; let us conclude a peace, and permit me to take this maiden, my grandchild, home with me to my own country."

Rameses raised the old man from the ground, gave him his hand, and said kindly:

"I can only grant the half of what you ask. I, as king of Egypt, am most willing to grant you a faithful compact for a sound and lasting peace; as regards this maiden, you must treat with my children, first with my daughter Bent-Anat, one of whose ladies she is, and then with your released prisoner there, who wishes to make Uarda his wife."

"I will resign my share in the matter to my brother," said Bent-Anat, "and I only ask you, maiden, whether you are inclined to acknowledge him as your lord and master?"

Uarda bowed assent, and looked at her grandfather with an expression which he understood without any interpreter.

"I know you well," he said, turning to Rameri. "We stood face to face in the fight, and I took you prisoner as you fell stunned by a blow from my sword. You are still too rash, but that is a fault which time will amend in a youth of your heroic temper. Listen to me now, and you too, noble Pharaoh, permit me these few words; let us betroth these two, and may their union be the bond of ours, but first grant me for a year to take my long-lost child home with me that she may rejoice my old heart, and that I may hear from her lips the accents of her mother, whom you took from me. They are both young; according to the usages of our country, where both men and women ripen later than in your country, they are almost too young for the solemn tie of marriage. But one thing above all will determine you to favor my wishes; this daughter of a royal house has grown up amid the humblest surroundings; here she has no home, no family-ties. The prince has wooed her, so to speak, on the highway, but if she now comes with me he can enter the palace of kings as suitor to a princess, and the marriage feast I will provide shall be a right royal one."

"What you demand is just and wise," replied Rameses. "Take your grand-child with you as my son's betrothed bride--my future daughter. Give me your hands, my children. The delay will teach you patience, for Rameri must remain a full year from to-day in Egypt, and it will be to your profit, sweet child, for the obedience which he will learn through his training in the army will temper the nature of your future husband. You, Rameri, shall in a year from to-day--and I think you will not forget the date--find at your service a ship in the harbor of Pelusium, fitted and manned with Phoenicians, to convey you to your wedding."

"So be it!" exclaimed the old man. "And by Zeus who hears me swear--I will not withhold Xanthe's daughter from your son when he comes to claim her!"

When Rameri returned to the princes' tent he threw himself on their necks in turn, and when he found himself alone with their surly old house-steward, he snatched his wig from his head, flung it in the air, and then coaxingly stroked the worthy officer's cheeks as he set it on his head again.

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Chapter XLVI

Uarda accompanied her grandfather and Praxilla to their tent on the farther side of the Nile, but she was to return next morning to the Egyptian camp to take leave of all her friends, and to provide for her father's internment. Nor did she delay attending to the last wishes of old Hekt, and Bent-Anat easily persuaded her father, when he learnt how greatly he had been indebted to her, to have her embalmed like a lady of rank.

Before Uarda left the Egyptian camp, Pentaur came to entreat her to afford her dying preserver Nebsecht the last happiness of seeing her once more; Uarda acceded with a blush, and the poet, who had watched all night by his friend, went forward to prepare him for her visit.

Nebsecht's burns and a severe wound on his head caused him great suffering; his cheeks glowed with fever, and the physicians told Pentaur that he probably could not live more than a few hours.

The poet laid his cool hand on his friend's brow, and spoke to him encouragingly; but Nebsecht smiled at his words with the peculiar expression of a man who knows that his end is near, and said in a low voice and with a visible effort:

"A few breaths more and here, and here, will be peace." He laid his hand on his head and on his heart.

"We all attain to peace," said Pentaur. "But perhaps only to labor more earnestly and unweariedly in the land beyond the grave. If the Gods reward any thing it is the honest struggle, the earnest seeking after truth; if any spirit can be made one with the great Soul of the world it will be yours, and if any eye may see the Godhead through the veil which here shrouds the mystery of His existence yours will have earned the privilege."

"I have pushed and pulled," sighed Nebsecht, "with all my might, and now when I thought I had caught a glimpse of the truth the heavy fist of death comes down upon me and shuts my eyes. What good will it do me to see with the eye of the Divinity or to share in his omniscience? It is not seeing, it is seeking that is delightful--so delightful that I would willingly set my life there against another life here for the sake of it." He was silent, for his strength failed, and Pentaur begged him to keep quiet, and to occupy his mind in recalling all the hours of joy which life had given him.

"They have been few," said the leech. "When my mother kissed me and gave me dates, when I could work and observe in peace, when you opened my eyes to the beautiful world of poetry--that was good!"

And you have soothed the sufferings of many men, added Pentaur, "and never caused pain to any one."

Nebsecht shook his head.

"I drove the old paraschites," he muttered, "to madness and to death."

He was silent for a long time, then he looked up eagerly and said: "But not intentionally--and not in vain! In Syria, at Megiddo I could work undisturbed; now I know what the organ is that thinks. The heart! What is the heart? A ram's heart or a man's heart, they serve the same end; they turn the wheel of animal life, they both beat quicker in terror or in joy, for we feel fear or pleasure just as animals do. But Thought, the divine power that flies to the infinite, and enables us to form and prove our opinions, has its seat here--Here in the brain, behind the brow."

He paused exhausted and overcome with pain. Pentaur thought he was wandering in his fever, and offered him a cooling drink while two physicians walked round his bed singing litanies; then, as Nebsecht raised himself in bed with renewed energy, the poet said to him:

"The fairest memory of your life must surely be that of the sweet child whose face, as you once confessed to me, first opened your soul to the sense of beauty, and whom with your own hands you snatched from death at the cost of your own life. You know Uarda has found her own relatives and is happy, and she is very grateful to her preserver, and would like to see him once more before she goes far away with her grandfather."

The sick man hesitated before he answered softly:

"Let her come--but I will look at her from a distance."

Pentaur went out and soon returned with Uarda, who remained standing with glowing cheeks and tears in her eyes at the door of the tent. The leech looked at her a long time with an imploring and tender expression, then he said:

"Accept my thanks--and be happy."

The girl would have gone up to him to take his hand, but he waved her off with his right hand enveloped in wrappings.

"Come no nearer," he said, "but stay a moment longer. You have tears in your eyes; are they for me or only for my pain?"

"For you, good noble man! my friend and my preserver!" said Uarda. "For you dear, poor Nebsecht!" The leech closed his eyes as she spoke these words with earnest feeling, but he looked up once more as she ceased speaking, and gazed at her with tender admiration; then he said softly:

"It is enough--now I can die."

Uarda left the tent, Pentaur remained with him listening to his hoarse and difficult breathing; suddenly:

Nebsecht raised himself, and said: "Farewell, my friend,--my journey is beginning, who knows whither?"

"Only not into vacancy, not to end in nothingness!" cried Pentaur warmly.

The leech shook his head. "I have been something," he said, "and being something I cannot become nothing. Nature is a good economist, and utilizes the smallest trifle; she will use me too according to her need. She brings everything to its end and purpose in obedience to some rule and measure, and will so deal with me after I am dead; there is no waste. Each thing results in being that which it is its function to become; our wish or will is not asked--my head! when the pain is in my head I cannot think--if only I could prove--could prove----"

The last words were less and less audible, his breath was choked, and in a few seconds Pentaur with deep regret closed his eyes.

Pentaur, as he quitted the tent where the dead man lay, met the high-priest Ameni, who had gone to seek him by his friend's bed-side, and they returned together to gaze on the dead. Ameni, with much emotion, put up a few earnest prayers for the salvation of his soul, and then requested Pentaur to follow him without delay to his tent. On the way he prepared the poet, with the polite delicacy which was peculiar to him, for a meeting which might be more painful than joyful to him, and must in any case bring him many hours of anxiety and agitation.

The judges in Thebes, who had been compelled to sentence the lady Setchem, as the mother of a traitor, to banishment to the mines had, without any demand on her part, granted leave to the noble and most respectable matron to go under an escort of guards to meet the king on his return into Egypt, in order to petition for mercy for herself, but not, as it was expressly added--for Paaker; and she had set out, but with the secret resolution to obtain the king's grace not for herself but for her son.

[Agatharchides, in Diodorus III. 12, says that in many cases not only the criminal but his relations also were condemned to labor in the mines. In the convention signed between Rameses and the Cheta king it is expressly provided that the deserter restored to Egypt shall go unpunished, that no injury shall be done "to his house, his wife or his children, nor shall his mother be put to death."]

Ameni had already left Thebes for the north when this sentence was pronounced, or he would have reversed it by declaring the true origin of Paaker; for after he had given up his participation in the Regent's conspiracy, he no longer had any motive for keeping old Hekt's secret.

Setchem's journey was lengthened by a storm which wrecked the ship in which she was descending the Nile, and she did not reach Pelusium till after the king. The canal which formed the mouth of the Nile close to this fortress and joined the river to the Mediterranean, was so over-crowded with the boats of the Regent and his followers, of the ambassadors, nobles, citizens, and troops which had met from all parts of the country, that the lady's boat could find anchorage only at a great distance from the city, and accompanied by her faithful steward she had succeeded only a few hours before in speaking to the high-priest.

Setchem was terribly changed; her eyes, which only a few months since had kept an efficient watch over the wealthy Theban household, were now dim and weary, and although her figure had not grown thin it had lost its dignity and energy, and seemed inert and feeble. Her lips, so ready for a wise or sprightly saying, were closely shut, and moved only in silent prayer or when some friend spoke to her of her unhappy son. His deed she well knew was that of a reprobate, and she sought no excuse or defence; her mother's heart forgave it without any. Whenever she thought of him--and she thought of him incessantly all through the day and through her sleepless nights-her eyes overflowed with tears.

Her boat had reached Pelusium just as the flames were breaking out in the palace; the broad flare of light and the cries from the various vessels in the harbor brought her on deck. She heard that the burning house was the pavilion erected by Ani for the king's residence; Rameses she was told was in the utmost danger, and the fire had beyond a doubt been laid by traitors.

As day broke and further news reached her, the names of her son and of her sister came to her ear; she asked no questions--she would not hear the truth--but she knew it all the same; as often as the word "traitor" caught her ear in her cabin, to which she had retreated, she felt as if some keen pain shot through her bewildered brain, and shuddered as if from a cold chill.

All through that day she could neither eat nor drink, but lay with closed eyes on her couch, while her steward--who had soon learnt what a terrible share his former master had taken in the incendiarism, and who now gave up his lady's cause for lost--sought every where for the high-priest Ameni; but as he was among the persons nearest to the king it was impossible to see him that day, and it was not till the next morning that he was able to speak with him. Ameni inspired the anxious and sorrowful old retainer with, fresh courage, returned with him in his own chariot to the harbor, and accompanied him to Setchem's boat to prepare her for the happiness which awaited her after her terrible troubles. But he came too late, the spirit of the poor lady was quite clouded, and she listened to him without any interest while he strove to restore her to courage and to recall her wandering mind. She only interrupted him over and over again with the questions: "Did he do it?" or "Is he alive?"

At last Ameni succeeded in persuading her to accompany him in her litter to his tent, where she would find her son. Pentaur was wonderfully like her lost husband, and the priest, experienced in humanity, thought that the sight of him would rouse the dormant powers of her mind. When she had arrived at his tent, he told her with kind precaution the whole history of the exchange of Paaker for Pentaur, and she followed the story with attention but with indifference, as if she were hearing of the adventures of others who did not concern her. When Ameni enlarged on the genius of the poet and on his perfect resemblance to his dead father she muttered:

"I know--I know. You mean the speaker at the Feast of the Valley," and then although she had been told several times that Paaker had been killed, she asked again if her son was alive.

Ameni decided at last to fetch Pentaur himself,

When he came back with him, fully prepared to meet his heavily-stricken mother, the tent was empty. The high-priest's servants told him that Setchem had persuaded the easily-moved old prophet Gagabu to conduct her to the place where the body of Paaker lay. Ameni was very much vexed, for he feared that Setchem was now lost indeed, and he desired the poet to follow him at once.

The mortal remains of the pioneer had been laid in a tent not far from the scene of the fire; his body was covered with a cloth, but his pale face, which had not been injured in his fall, remained uncovered; by his side knelt the unhappy mother.

She paid no heed to Ameni when he spoke to her, and he laid his hand on her shoulder and said as he pointed to the body:

"This was the son of a gardener. You brought him up faithfully as if he were your own; but your noble husband's true heir, the son you bore him, is Pentaur, to whom the Gods have given not only the form and features but the noble qualities of his father. The dead man may be forgiven--for the sake of your virtues; but your love is due to this nobler soul--the real son of your husband, the poet of Egypt, the preserver of the king's life."

Setchem rose and went up to Pentaur, she smiled at him and stroked his face and breast.

"It is he," she said. "May the Immortals bless him!"

Pentaur would have clasped her in his arms, but she pushed him away as if she feared to commit some breach of faith, and turning hastily to the bier she said softly:

Poor Paaker--poor, poor Paaker!"

"Mother, mother, do you not know your son?" cried Pentaur deeply moved.

She turned to him again: "It is his voice," she said. "It is he."

She went up to Pentaur, clung to him, clasped her arm around his neck as he bent over her, then kissing him fondly:

"The Gods will bless you!" she said once more. She tore herself from him and threw herself down by the body of Paaker, as if she had done him some injustice and robbed him of his rights.

Thus she remained, speechless and motionless, till they carried her back to her boat, there she lay down, and refused to take any nourishment; from time to time she whispered "Poor Paaker!" She no longer repelled Pentaur, for she did not again recognize him, and before he left her she had followed the rough-natured son of her adoption to the other world.

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Chapter XLVII

The king had left the camp, and had settled in the neighboring city of Rameses' Tanis, with the greater part of his army. The Hebrews, who were settled in immense numbers in the province of Goshen, and whom Ani had attached to his cause by remitting their task-work, were now driven to labor at the palaces and fortifications which Rameses had begun to build.

At Tanis, too, the treaty of peace was signed and was presented to Rameses inscribed on a silver tablet by Tarthisebu, the representative of the Cheta king, in the name of his lord and master.

Pentaur followed the king as soon as he had closed his mother's eyes, and accompanied her body to Heliopolis, there to have it embalmed; from thence the mummy was to be sent to Thebes, and solemnly placed in the grave of her ancestors. This duty of children towards their parents, and indeed all care for the dead, was regarded as so sacred by the Egyptians, that neither Pentaur nor Bent-Anat would have thought of being united before it was accomplished.

On the 21st day of the month Tybi, of the 21st year of the reign of Rameses, the day on which the peace was signed, the poet returned to Tanis, sad at heart, for the old gardener, whom he had regarded and loved as his father, had died before his return home; the good old man had not long survived the false intelligence of the death of the poet, whom he had not only loved but reverenced as a superior being bestowed upon his house as a special grace from the Gods.

It was not till seven months after the fire at Pelusium that Pentaur's marriage with Bent-Anat was solemnized in the palace of the Pharaohs at Thebes; but time and the sorrows he had suffered had only united their hearts more closely. She felt that though he was the stronger she was the giver and the helper, and realized with delight that like the sun, which when it rises invites a thousand flowers to open and unfold, the glow of her presence raised the poet's oppressed soul to fresh life and beauty. They had given each other up for lost through strife and suffering, and now had found each other again; each knew how precious the other was. To make each other happy, and prove their affection, was now the aim of their lives, and as they each had proved that they prized honor and right-doing above happiness their union was a true marriage, ennobling and purifying their souls. She could share his deepest thoughts and his most difficult undertakings, and if their house were filled with children she would know how to give him the fullest enjoyment of those small blessings which at the same time are the greatest joys of life.

Pentaur finding himself endowed by the king with superabundant wealth, gave up the inheritance of his fathers to his brother Horus, who was raised to the rank of chief pioneer as a reward for his interposition at the battle of Kadesh; Horus replaced the fallen cedar-trees which had stood at the door of his house by masts of more moderate dimensions.

The hapless Huni, under whose name Pentaur had been transferred to the mines of Sinai, was released from the quarries of Chennu, and restored to his children enriched by gifts from the poet.

The Pharaoh fully recognized the splendid talents of his daughter's husband; she to his latest days remained his favorite child, even after he had consolidated the peace by marrying the daughter of the Cheta king, and Pentaur became his most trusted adviser, and responsible for the weightiest affairs in the state.

Rameses learned from the papers found in Ani's tent, and from other evidence which was only too abundant, that the superior of the House of Seti, and with him the greater part of the priesthood, had for a long time been making common cause with the traitor; in the first instance he determined on the severest, nay bloodiest punishment, but he was persuaded by Pentaur and by his son Chamus to assert and support the principles of his government by milder and yet thorough measures. Rameses desired to be a defender of religion--of the religion which could carry consolation into the life of the lowly and over-burdened, and give their existence a higher and fuller meaning--the religion which to him, as king, appeared the indispensable means of keeping the grand significance of human life ever present to his mind--sacred as the inheritance of his fathers, and useful as the school where the people, who needed leading, might learn to follow and obey.

But nevertheless no one, not even the priests, the guardians of souls, could be permitted to resist the laws of which he was the bulwark, to which he himself was subject, and which enjoined obedience to his authority; and before he left Tanis he had given Ameni and his followers to understand that he alone was master in Egypt.

The God Seth, who had been honored by the Semite races since the time of the Hyksos, and whom they called upon under the name of Baal, had from the earliest times never been allowed a temple on the Nile, as being the God of the stranger; but Rameses--in spite of the bold remonstrances of the priestly party who called themselves the 'true believers'--raised a magnificent temple to this God in the city of Tanis to supply the religious needs of the immigrant foreigners. In the same spirit of toleration he would not allow the worship of strange Gods to be interfered with, though on the other hand he was jealous in honoring the Egyptian Gods with unexampled liberality. He caused temples to be erected in most of the great cities of the kingdom, he added to the temple of Ptah at Memphis, and erected immense colossi in front of its pylons in memory of his deliverance from the fire.

[One of these is still in existence. It lies on the ground among the ruins of ancient Memphis.]

In the Necropolis of Thebes he had a splendid edifice constructed-which to this day delights the beholder by the symmetry of its proportions in memory of the hour when he escaped death as by a miracle; on its pylon he caused the battle of Kadesh to be represented in beautiful pictures in relief, and there, as well as on the architrave of the great banqueting--hall, he had the history inscribed of the danger he had run when he stood "alone and no man with him!"

By his order Pentaur rewrote the song he had sung at Pelusium; it is preserved in three temples, and, in fragments, on several papyrus-rolls which can be made to complete each other. It was destined to become the national epic--the Iliad of Egypt.

Pentaur was commissioned to transfer the school of the House of Seti to the new votive temple, which was called the House of Rameses, and arrange it on a different plan, for the Pharaoh felt that it was requisite to form a new order of priests, and to accustom the ministers of the Gods to subordinate their own designs to the laws of the country, and to the decrees of their guardian and ruler, the king. Pentaur was made the superior of the new college, and its library, which was called "the hospital for the soul," was without an equal; in this academy, which was the prototype of the later-formed museum and library of Alexandria, sages and poets grew up whose works endured for thousands of years--and fragments of their writings have even come down to us. The most famous are the hymns of Anana, Pentaur's favorite disciple, and the tale of the two Brothers, composed by Gagabu, the grandson of the old Prophet.

Ameni did not remain in Thebes. Rameses had been informed of the way in which he had turned the death of the ram to account, and the use he had made of the heart, as he had supposed it, of the sacred animal, and he translated him without depriving him of his dignity or revenues to Mendes, the city of the holy rams in the Delta, where, as he observed not without satirical meaning, he would be particularly intimate with these sacred beasts; in Mendes Ameni exerted great influence, and in spite of many differences of opinion which threatened to sever them, he and Pentaur remained fast friends to the day of his death.

In the first court of the House of Rameses there stands--now broken across the middle--the wonder of the traveller, the grandest colossus in Egypt, made of the hardest granite, and exceeding even the well-known statue of Memnon in the extent of its base. It represents Rameses the Great. Little Scherau, whom Pentaur had educated to be a sculptor, executed it, as well as many other statues of the great sovereign of Egypt.

A year after the burning of the pavilion at Pelusium Rameri sailed to the land of the Danaids, was married to Uarda, and then remained in his wife's native country, where, after the death of her grandfather, he ruled over many islands of the Mediterranean and became the founder of a great and famous race. Uarda's name was long held in tender remembrance by their subjects, for having grown up in misery she understood the secret of alleviating sorrow and relieving want, and of doing good and giving happiness without humiliating those she benefitted. THE END.

AN EGYPTIAN PRINCESS, Complete

By Georg Ebers

Volume 1.

Translated from the German by Eleanor Grove

PREFACE TO THE SECOND GERMAN EDITION

Aut prodesse volunt ant delectare poetae, Aut simul et jucunda et idonea dicere vitae. Horat. De arte poetica v. 333.

It is now four years since this book first appeared before the public, and I feel it my duty not to let a second edition go forth into the world without a few words of accompaniment. It hardly seems necessary to assure my readers that I have endeavored to earn for the following pages the title of a "corrected edition." An author is the father of his book, and what father could see his child preparing to set out on a new and dangerous road, even if it were not for the first time, without endeavoring to supply him with every good that it lay in his power to bestow, and to free him from every fault or infirmity on which the world could look unfavorably? The assurance therefore that I have repeatedly bestowed the greatest possible care on the correction of my Egyptian Princess seems to me superfluous, but at the same time I think it advisable to mention briefly where and in what manner I have found it necessary to make these emendations. The notes have been revised, altered, and enriched with all those results of antiquarian research (more especially in reference to the language and monuments of ancient Egypt) which have come to our knowledge since the year 1864, and which my limited space allowed me to lay before a general public. On the alteration of the text itself I entered with caution, almost with timidity; for during four years of constant effort as academical tutor, investigator and writer in those severe regions of study which exclude the free exercise of imagination, the poetical side of a man's nature may forfeit much to the critical; and thus, by attempting to remodel my tale entirely, I might have incurred the danger of removing it from the more genial sphere of literary work to which it properly belongs. I have therefore contented myself with a careful revision of the style, the omission of lengthy passages which might have diminished the interest of the story to general readers, the insertion of a few characteristic or explanatory additions, and the alteration of the proper names. These last I have written not in their Greek, but in their Latin forms, having been assured by more than one fair reader that the names Ibykus and Cyrus would have been greeted by them as old acquaintances, whereas the "Ibykos" and "Kyros" of the first edition looked so strange and learned, as to be quite discouraging. Where however the German k has the same worth as the Roman c I have adopted it in preference. With respect to the Egyptian names and those with which we have become acquainted through the cuneiform inscriptions, I have chosen the forms most adapted to our German modes of speech, and in the present edition have placed those few explanations which seemed to me indispensable to the right understanding of the text, at the foot of the page, instead of among the less easily accessible notes at the end.

The fact that displeasure has been excited among men of letters by this attempt to clothe the hardly-earned results of severer studies in an imaginative form is even clearer to me now than when I first sent this book before the public. In some points I agree with this judgment, but that the act is kindly received, when a scholar does not scorn to render the results of his investigations accessible to the largest number of the educated class, in the form most generally interesting to them, is proved by the rapid sale of the first large edition of this work. I know at least of no better means than those I have chosen, by which to instruct and suggest thought to an extended circle of readers. Those who read learned books evince in so doing a taste for such studies; but it may easily chance that the following pages, though taken up only for amusement, may excite a desire for more information, and even gain a disciple for the study of ancient history.

Considering our scanty knowledge of the domestic life of the Greeks and Persians before the Persian war--of Egyptian manners we know more--even the most severe scholar could scarcely dispense with the assistance of his imagination, when attempting to describe private life among the civilized nations of the sixth century before Christ. He would however escape all danger of those anachronisms to which the author of such a work as I have undertaken must be hopelessly liable. With attention and industry, errors of an external character may be avoided, but if I had chosen to hold myself free from all consideration of the times in which I and my readers have come into the world, and the modes of thought at present existing among us, and had attempted to depict nothing but the purely ancient characteristics of the men and their times, I should have become unintelligible to many of my readers, uninteresting to all, and have entirely failed in my original object. My characters will therefore look like Persians, Egyptians, &c., but in their language, even more than in their actions, the German narrator will be perceptible, not always superior to the sentimentality of his day, but a native of the world in the nineteenth century after the appearance of that heavenly Master, whose teaching left so deep an impression on human thought and feeling.

The Persians and Greeks, being by descent related to ourselves, present fewer difficulties in this respect than the Egyptians, whose dwelling-place on the fruitful islands won by the Nile from the Desert, completely isolated them from the rest of the world.

To Professor Lepsius, who suggested to me that a tale confined entirely to Egypt and the Egyptians might become wearisome, I owe many thanks; and following his hint, have so arranged the materials supplied by Herodotus as to introduce my reader first into a Greek circle. Here he will feel in a measure at home, and indeed will entirely sympathize with them on one important point, viz.: in their ideas on the Beautiful and on Art. Through this Hellenic portico he reaches Egypt, from thence passes on to Persia and returns finally to the Nile. It has been my desire that the three nations should attract him equally, and I have therefore not centred the entire interest of the plot in one hero, but have endeavored to exhibit each nation in its individual character, by means of a fitting representative. The Egyptian Princess has given her name to the book, only because the weal and woe of all my other characters were decided by her fate, and she must therefore be regarded as the central point of the whole.

In describing Amasis I have followed the excellent description of Herodotus, which has been confirmed by a picture discovered on an ancient monument. Herodotus has been my guide too in the leading features of Cambyses' character; indeed as he was born only forty or fifty years after the events related, his history forms the basis of my romance.

"Father of history" though he be, I have not followed him blindly, but, especially in the development of my characters, have chosen those paths which the principles of psychology have enabled me to lay down for myself, and have never omitted consulting those hieroglyphic and cuneiform inscriptions which have been already deciphered. In most cases these confirm the statements of Herodotus.

I have caused Bartja's murder to take place after the conquest of Egypt, because I cannot agree with the usually received translation of the Behistun inscription. This reads as follows: "One named Cambujiya, son of Curu, of our family, was king here formerly and had a brother named Bartiya, of the same father and the same mother as Cambujiya. Thereupon Cambujiya killed that Bartiya." In a book intended for general readers, it would not be well to enter into a discussion as to niceties of language, but even the uninitiated will see that the word "thereupon" has no sense in this connection. In every other point the inscription agrees with Herodotus' narrative, and I believe it possible to bring it into agreement with that of Darius on this last as well; but reserve my proofs for another time and place.

It has not been ascertained from whence Herodotus has taken the name Smerdis which he gives to Bartja and Gaumata. The latter occurs again, though in a mutilated form, in Justin.

My reasons for making Phanes an Athenian will be found in Note 90. Vol. I. This coercion of an authenticated fact might have been avoided in the first edition, but could not now be altered without important changes in the entire text. The means I have adopted in my endeavor to make Nitetis as young as possible need a more serious apology; as, notwithstanding Herodotus' account of the mildness of Amasis' rule, it is improbable that King Hophra should have been alive twenty years after his fall. Even this however is not impossible, for it can be proved that his descendants were not persecuted by Amasis.

On a Stela in the Leyden Museum I have discovered that a certain Psamtik, a member of the fallen dynasty, lived till the 17th year of Amasis' reign, and died at the age of seventy-five.

Lastly let me be permitted to say a word or two in reference to Rhodopis. That she must have been a remarkable woman is evident from the passage in Herodotus quoted in Notes 10, and 14, Vol. I., and from the accounts given by many other writers. Her name, "the rosy-cheeked one," tells us that she was beautiful, and her amiability and charm of manner are expressly praised by Herodotus. How richly she was endowed with gifts and graces may be gathered too from the manner in which tradition and fairy lore have endeavored to render her name immortal. By many she is said to have built the most beautiful of the Pyramids, the Pyramid of Mycerinus or Menkera. One tale related of her and reported by Strabo and AElian probably gave rise to our oldest and most beautiful fairy tale, Cinderella; another is near akin to the Loreley legend. An eagle, according to AElian--the wind, in Strabo's tale,--bore away Rhodopis' slippers while she was bathing in the Nile, and laid them at the feet of the king, when seated on his throne of justice in the open market. The little slippers so enchanted him that he did not rest until he had discovered their owner and made her his queen.

The second legend tells us how a wonderfully beautiful naked woman could be seen sitting on the summit of one of the pyramids (ut in una ex pyramidibus); and how she drove the wanderers in the desert mad through her exceeding loveliness.

Moore borrowed this legend and introduces it in the following verse:

"Fair Rhodope, as story tells-- The bright unearthly nymph, who dwells 'Mid sunless gold and jewels hid, The lady of the Pyramid."

Fabulous as these stories sound, they still prove that Rhodopis must have been no ordinary woman. Some scholars would place her on a level with the beautiful and heroic Queen Nitokris, spoken of by Julius Africanus, Eusebius and others, and whose name, (signifying the victorious Neith) has been found on the monuments, applied to a queen of the sixth dynasty. This is a bold conjecture; it adds however to the importance of our heroine; and without doubt many traditions referring to the one have been transferred to the other, and vice versa. Herodotus lived so short a time after Rhodopis, and tells so many exact particulars of her private life that it is impossible she should have been a mere creation of fiction. The letter of Darius, given at the end of Vol. II., is intended to identify the Greek Rhodopis with the mythical builder of the Pyramid. I would also mention here that she is called Doricha by Sappho. This may have been her name before she received the title of the "rosy-cheeked one."

I must apologize for the torrent of verse that appears in the love-scenes between Sappho and Bartja; it is also incumbent upon me to say a few words about the love-scenes themselves, which I have altered very slightly in the new edition, though they have been more severely criticised than any other portion of the work.

First I will confess that the lines describing the happy love of a handsome young couple to whom I had myself become warmly attached, flowed from my pen involuntarily, even against my will (I intended to write a novel in prose) in the quiet night, by the eternal Nile, among the palms and roses. The first love-scene has a story of its own to me. I wrote it in half an hour, almost unconsciously. It may be read in my book that the Persians always reflected in the morning, when sober, upon the resolutions formed the night before, while drunk. When I examined in the sunshine what had come into existence by lamplight, I grew doubtful of its merits, and was on the point of destroying the love-scenes altogether, when my dear friend Julius Hammer, the author of "Schau in Dich, und Schau um Dich," too early summoned to the other world by death, stayed my hand. Their form was also approved by others, and I tell myself that the 'poetical' expression of love is very similar in all lands and ages, while lovers' conversations and modes of intercourse vary according to time and place. Besides, I have to deal with one of those by no means rare cases, where poetry can approach nearer the truth than prudent, watchful prose. Many of my honored critics have censured these scenes; others, among whom are some whose opinion I specially value, have lavished the kindest praise upon them. Among these gentlemen I will mention A. Stahr, C. V. Holtei, M. Hartmann, E. Hoefer, W. Wolfsohn, C. Leemans, Professor Veth of Amsterdam, etc. Yet I will not conceal the fact that some, whose opinion has great weight, have asked: "Did the ancients know anything of love, in our sense of the word? Is not romantic love, as we know it, a result of Christianity?" The following sentence, which stands at the head of the preface to my first edition, will prove that I had not ignored this question when I began my task.

"It has often been remarked that in Cicero's letters and those of Pliny the younger there are unmistakable indications of sympathy with the more sentimental feeling of modern days. I find in them tones of deep tenderness only, such as have arisen and will arise from sad and aching hearts in every land and every age."

A. v. HUMBOLDT. Cosmos II. P. 19.

This opinion of our great scholar is one with which I cheerfully coincide and would refer my readers to the fact that love-stories were written before the Christian era: the Amor and Psyche of Apuleius for instance. Indeed love in all its forms was familiar to the ancients. Where can we find a more beautiful expression of ardent passion than glows in Sappho's songs? or of patient faithful constancy than in Homer's Penelope? Could there be a more beautiful picture of the union of two loving hearts, even beyond the grave, than Xenophon has preserved for us in his account of Panthea and Abradatas? or the story of Sabinus the Gaul and his wife, told in the history of Vespasian? Is there anywhere a sweeter legend than that of the Halcyons, the ice-birds, who love one another so tenderly that when the male becomes enfeebled by age, his mate carries him on her outspread wings whithersoever he will; and the gods, desiring to reward such faithful love, cause the sun to shine more kindly, and still the winds and waves on the "Halcyon days" during which these birds are building their nest and brooding over their young? There can surely have been no lack of romantic love in days when a used-up man of the world, like Antony, could desire in his will that wherever he died his body might be laid by the side of his beloved Cleopatra: nor of the chivalry of love when Berenice's beautiful hair was placed as a constellation in the heavens. Neither can we believe that devotion in the cause of love could be wanting when a whole nation was ready to wage a fierce and obstinate war for the sake of one beautiful woman. The Greeks had an insult to revenge, but the Trojans fought for the possession of Helen. Even the old men of Ilium were ready "to suffer long for such a woman." And finally is not the whole question answered in Theocritus' unparalleled poem, "the Sorceress?" We see the poor love-lorn girl and her old woman-servant, Thestylis, cowering over the fire above which the bird supposed to possess the power of bringing back the faithless Delphis is sitting in his wheel. Simoetha has learnt many spells and charms from an Assyrian, and she tries them all. The distant roar of the waves, the stroke rising from the fire, the dogs howling in the street, the tortured fluttering bird, the old woman, the broken-hearted girl and her awful spells, all join in forming a night scene the effect of which is heightened by the calm cold moonshine. The old woman leaves the girl, who at once ceases to weave her spells, allows her pent-up tears to have their way, and looking up to Selene the moon, the lovers' silent confidante, pours out her whole story: how when she first saw the beautiful Delphis her heart had glowed with love, she had seen nothing more of the train of youths who followed him, "and," (thus sadly the poet makes her speak)

"how I gained my home I knew not; some strange fever wasted me. Ten days and nights I lay upon my bed. O tell me, mistress Moon, whence came my love!"

"Then" (she continues) when Delphis at last crossed her threshold:

"I Became all cold like snow, and from my brow Brake the damp dewdrops: utterance I had none, Not e'en such utterance as a babe may make That babbles to its mother in its dreams; But all my fair frame stiffened into wax,-- O tell me mistress Moon, whence came my love!"

Whence came her love? thence, whence it comes to us now. The love of the creature to its Creator, of man to God, is the grand and yet gracious gift of Christianity. Christ's command to love our neighbor called into existence not only the conception of philanthropy, but of humanity itself, an idea unknown to the heathen world, where love had been at widest limited to their native town and country. The love of man and wife has without doubt been purified and transfigured by Christianity; still it is possible that a Greek may have loved as tenderly and longingly as a Christian. The more ardent glow of passion at least cannot be denied to the ancients. And did not their love find vent in the same expressions as our own? Who does not know the charming roundelay:

"Drink the glad wine with me, With me spend youth's gay hours; Or a sighing lover be, Or crown thy brow with flowers. When I am merry and mad, Merry and mad be you; When I am sober and sad, Be sad and sober too!"

--written however by no poet of modern days, but by Praxilla, in the fifth century before Christ. Who would guess either that Moore's little song was modelled on one written even earlier than the date of our story?

"As o'er her loom the Lesbian maid In love-sick languor hung her head. Unknowing where her fingers stray'd, She weeping turned away and said,' Oh, my sweet mother, 'tis in vain,

I cannot weave as once I wove; So wilder'd is my heart and brain With thinking of that youth I love.'"

If my space allowed I could add much more on this subject, but will permit myself only one remark in conclusion. Lovers delighted in nature then as now; the moon was their chosen confidante, and I know of no modern poem in which the mysterious charm of a summer night and the magic beauty which lies on flowers, trees and fountains in those silent hours when the world is asleep, is more exquisitely described than in the following verses, also by Sappho, at the reading of which we seem forced to breathe more slowly, "kuhl bis an's Herz hinan."

"Planets, that around the beauteous moon Attendant wait, cast into shade Their ineffectual lustres, soon As she, in full-orb'd majesty array'd, Her silver radiance pours Upon this world of ours."

and:--

"Thro' orchard plots with fragrance crown'd, The clear cold fountain murm'ring flows; And forest leaves, with rustling sound, Invite to soft repose."

The foregoing remarks seemed to me due to those who consider a love such as that of Sappho and Bartja to have been impossible among the ancients. Unquestionably it was much rarer then than in these days: indeed I confess to having sketched my pair of lovers in somewhat bright colors. But may I not be allowed, at least once, to claim the poet's freedom?

How seldom I have availed myself of this freedom will be evident from the notes included in each volume. They seemed to me necessary, partly in order to explain the names and illustrate the circumstances mentioned in the text, and partly to vindicate the writer in the eyes of the learned. I trust they may not prove discouraging to any, as the text will be found easily readable without reference to the explanations.

Jena, November 23, 1868. GEORG EBERS, DR.

PREFACE TO THE FOURTH GERMAN EDITION.

Two years and a half after the appearance of the third edition of "An Egyptian Princess," a fourth was needed. I returned long since from the journey to the Nile, for which I was preparing while correcting the proof-sheets of the third edition, and on which I can look back with special satisfaction. During my residence in Egypt, in 1872-73, a lucky accident enabled me to make many new discoveries; among them one treasure of incomparable value, the great hieratic manuscript, which bears my name. Its publication has just been completed, and it is now in the library of the Leipzig University.

The Papyrus Ebers, the second in size and the best preserved of all the ancient Egyptian manuscripts which have come into our possession, was written in the 16th century B. C., and contains on 110 pages the hermetic book upon the medicines of the ancient Egyptians, known also to the Alexandrine Greeks. The god Thoth (Hermes) is called "the guide" of physicians, and the various writings and treatises of which the work is composed are revelations from him. In this venerable scroll diagnoses are made and remedies suggested for the internal and external diseases of most portions of the human body. With the drugs prescribed are numbers, according to which they are weighed with weights and measured with hollow measures, and accompanying the prescriptions are noted the pious axioms to be repeated by the physician, while compounding and giving them to the patient. On the second line of the first page of our manuscript, it is stated that it came from Sais. A large portion of this work is devoted to the visual organs. On the twentieth line of the fifty-fifth page begins the book on the eyes, which fills eight large pages. We were formerly compelled to draw from Greek and Roman authors what we knew about the remedies used for diseases of the eye among the ancient Egyptians. The portion of the Papyrus Ebers just mentioned is now the only Egyptian source from whence we can obtain instruction concerning this important branch of ancient medicine.

All this scarcely seems to have a place in the preface of a historical romance, and yet it is worthy of mention here; for there is something almost "providential" in the fact that it was reserved for the author of "An Egyptian Princess" to bestow the gift of this manuscript upon the scientific world. Among the characters in the novel the reader will meet an oculist from Sais, who wrote a book upon the diseases of the visual organs. The fate of this valuable work exactly agrees with the course of the narrative. The papyrus scroll of the Sais oculist, which a short time ago existed only in the imagination of the author and readers of "An Egyptian Princess," is now an established fact. When I succeeded in bringing the manuscript home, I felt like the man who had dreamed of a treasure, and when he went out to ride found it in his path.

A reply to Monsieur Jules Soury's criticism of "An Egyptian Princess" in the Revue des deux Mondes, Vol. VII, January 1875, might appropriately be introduced into this preface, but would scarcely be possible without entering more deeply into the ever-disputed question, which will be answered elsewhere, whether the historical romance is ever justifiable. Yet I cannot refrain from informing Monsieur Soury here that "An Egyptian Princess" detained me from no other work. I wrote it in my sick-room, before entering upon my academic career, and while composing it, found not only comfort and pleasure, but an opportunity to give dead scientific material a living interest for myself and others.

Monsieur Soury says romance is the mortal enemy of history; but this sentence may have no more justice than the one with which I think myself justified in replying: Landscape painting is the mortal enemy of botany. The historical romance must be enjoyed like any other work of art. No one reads it to study history; but many, the author hopes, may be aroused by his work to make investigations of their own, for which the notes point out the way. Already several persons of excellent mental powers have been attracted to earnest Egyptological researches by "An Egyptian Princess." In the presence of such experiences, although Monsieur Soury's clever statements appear to contain much that is true, I need not apply his remark that "historical romances injure the cause of science" to the present volume.

Leipzig, April 19, 1875.

GEORG EBERS.

PREFACE TO THE FIFTH GERMAN EDITION.

Again a new edition of "An Egyptian Princess" has been required, and again I write a special preface because the printing has progressed so rapidly as unfortunately to render it impossible for me to correct some errors to which my attention was directed by the kindness of the well-known botanist, Professor Paul Ascherson of Berlin, who has travelled through Egypt and the Oases.

In Vol. I, page 7, I allow mimosas to grow among other plants in Rhodopis' garden. I have found them in all the descriptions of the Nile valley, and afterwards often enjoyed the delicious perfume of the golden yellow flowers in the gardens of Alexandria and Cairo. I now learn that this very mimosa (Acacia farnesiana) originates in tropical America, and was undoubtedly unknown in ancient Egypt. The bananas, which I mentioned in Vol. I, p. 64, among other Egyptian plants, were first introduced into the Nile valley from India by the Arabs. The botanical errors occurring in the last volume I was able to correct. Helm's admirable work on "Cultivated Plants and Domestic Animals" had taught me to notice such things. Theophrastus, a native of Asia Minor, gives the first description of a citron, and this proves that he probably saw the so-called paradise-apple, but not our citron, which I am therefore not permitted to mention among the plants cultivated in ancient Lydia. Palms and birches are both found in Asia Minor; but I permitted them to grow side by side, thereby committing an offense against the geographical possibility of vegetable existence. The birch, in this locality, flourishes in the mountainous region, the palm, according to Griesbach (Vegetation of the Earth, Vol. I, p. 319) only appears on the southern coast of the peninsula. The latter errors, as I previously mentioned, will be corrected in the new edition. I shall of course owe special thanks to any one who may call my attention to similar mistakes.

Leipzig, March 5, 1877

GEORG EBERS

PREFACE TO THE NINTH GERMAN EDITION.

I have nothing to add to the ninth edition of "An Egyptian Princess" except that it has been thoroughly revised. My sincere thanks are due to Dr. August Steitz of Frankfort on the Main, who has travelled through Egypt and Asia Minor, for a series of admirable notes, which he kindly placed at my disposal. He will find that they have not remained unused.

Leipzig, November 13, 1879. GEORG EBERS

AN EGYPTIAN PRINCESS.

By Georg Ebers

Volume 1.

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Chapter I

The Nile had overflowed its bed. The luxuriant corn-fields and blooming gardens on its shores were lost beneath a boundless waste of waters; and only the gigantic temples and palaces of its cities, (protected from the force of the water by dikes), and the tops of the tall palm-trees and acacias could be seen above its surface. The branches of the sycamores and plane-trees drooped and floated on the waves, but the boughs of the tall silver poplars strained upward, as if anxious to avoid the watery world beneath. The full-moon had risen; her soft light fell on the Libyan range of mountains vanishing on the western horizon, and in the north the shimmer of the Mediterranean could faintly be discerned. Blue and white lotus-flowers floated on the clear water, bats of all kinds darted softly through the still air, heavy with the scent of acacia-blossom and jasmine; the wild pigeons and other birds were at roost in the tops of the trees, while the pelicans, storks and cranes squatted in groups on the shore under the shelter of the papyrus-reeds and Nile-beans. The pelicans and storks remained motionless, their long bills hidden beneath their wings, but the cranes were startled by the mere beat of an oar, stretching their necks, and peering anxiously into the distance, if they heard but the song of the boatmen. The air was perfectly motionless, and the unbroken reflection of the moon, lying like a silver shield on the surface of the water, proved that, wildly as the Nile leaps over the cataracts, and rushes past the gigantic temples of Upper Egypt, yet on approaching the sea by different arms, he can abandon his impetuous course, and flow along in sober tranquillity.

On this moonlight night in the year 528 B. C. a bark was crossing the almost currentless Canopic mouth of the Nile. On the raised deck at the stern of this boat an Egyptian was sitting to guide the long pole-rudder, and the half-naked boatmen within were singing as they rowed. In the open cabin, which was something like a wooden summer-house, sat two men, reclining on low cushions. They were evidently not Egyptians; their Greek descent could be perceived even by the moonlight. The elder was an unusually tall and powerful man of more than sixty; thick grey curls, showing very little attempt at arrangement, hung down over his short, firm throat; he wore a simple, homely cloak, and kept his eyes gloomily fixed on the water. His companion, on the contrary, a man perhaps twenty years younger, of a slender and delicate build, was seldom still. Sometimes he gazed into the heavens, sometimes made a remark to the steersman, disposed his beautiful purple chlanis in fresh folds, or busied himself in the arrangement of his scented brown curls, or his carefully curled beard.

[The chlanis was a light summer-mantle, worn especially by the more elegant Athenians, and generally made of expensive materials. The simpler cloak, the himation, was worn by the Doric Greeks, and principally by the Spartans.]

The boat had left Naukratis, at that time the only Hellenic port in Egypt, about half an hour before.

[This town, which will form the scene of a part of our tale, lies in the northwest of the Nile Delta, in the Saitic Nomos or district, on the left bank of the Canopic mouth of the river. According to Strabo and Eusebius it was founded by Milesians, and Bunsen reckons 749 B. C. It seems that in the earliest times Greek ships were only allowed to enter this mouth of the Nile in case of necessity. The entire intercourse of the Egyptians with the hated strangers was, at that time, restricted to the little island of Pharos lying opposite to the town of Thonis.]

During their journey, the grey-haired, moody man had not spoken one word, and the other had left him to his meditations. But now, as the boat neared the shore, the restless traveller, rising from his couch, called to his companion: "We are just at our destination, Aristomachus! That pleasant house to the left yonder, in the garden of palms which you can see rising above the waters, is the dwelling of my friend Rhodopis. It was built by her husband Charaxus, and all her friends, not excepting the king himself, vie with one another in adding new beauties to it year by year. A useless effort! Let them adorn that house with all the treasures in the world, the woman who lives within will still remain its best ornament!"

[We are writing of the month of October, when the Nile begins to sink. The inundations can now be accurately accounted for, especially since the important and laborious synoptical work of H. Barth and S. Baker. They are occasioned by the tropical rains, and the melting of the snows on the high mountain-ranges at the Equator. In the beginning of June a gradual rising of the Nile waters can be perceived; between the 15th and 20th June, this changes to a rapid increase; in the beginning of October the waters reach their highest elevation, a point, which, even after having begun their retreat, they once more attempt to attain; then, at first gradually, and afterwards with ever increasing rapidity, they continue to sink. In January, February and March, the Nile is still drying up; and in May is at its lowest point, when the volume of its waters is only one- twentieth of that in October.]

The old man sat up, threw a passing glance at the building, smoothed the thick grey beard which clothed his cheeks and chin, but left the lips free,--[The Spartans were not in the habit of wearing a beard on the upper lip.]--and asked abruptly: "Why so much enthusiasm, Phanes, for this Rhodopis? How long have the Athenians been wont to extol old women?" At this remark the other smiled, and answered in a self-satisfied tone, "My knowledge of the world, and particularly of women, is, I flatter myself, an extended one, and yet I repeat, that in all Egypt I know of no nobler creature than this grey-haired woman. When you have seen her and her lovely grandchild, and heard your favorite melodies sung by her well-practised choir of slave-girls, I think you will thank me for having brought you hither."--"Yet," answered the Spartan gravely, "I should not have accompanied you, if I had not hoped to meet Phryxus, the Delphian, here."

"You will find him here; and besides, I cannot but hope that the songs will cheer you, and dispel your gloomy thoughts." Aristomachus shook his head in denial, and answered: "To you, sanguine Athenians, the melodies of your country may be cheering: but not so to me; as in many a sleepless night of dreams, my longings will be doubled, not stilled by the songs of Alkman."

[Alkman (Attic, Alkmaeon) flourished in Sparta about 650 B. C. His mother was a Lydian slave in Sardes, and he came into the possession of Agesides, who gave him his freedom. His beautiful songs soon procured him the rights of a Lacedaemonian citizen. He was appointed to the head-directorship in the entire department of music in Lacedaemon and succeeded in naturalizing the soft Lydian music. His language was the Doric-Laconian. After a life devoted to song, the pleasures of the table and of love, he is said to have died of a fearful disease. From the frequent choruses of virgins (Parthenien) said to have been originally introduced by him, his frequent songs in praise of women, and the friendly relations in which he stood to the Spartan women (more especially to the fair Megalostrata), he gained the name of the woman's poet.]

"Do you think then," replied Phanes, "that I have no longing for my beloved Athens, for the scenes of our youthful games, for the busy life of the market? Truly, the bread of exile is not less distasteful to my palate than to yours, but, in the society afforded by this house, it loses some of its bitterness, and when the dear melodies of Hellas, so perfectly sung, fall on my ear, my native land rises before me as in a vision, I see its pine and olive groves, its cold, emerald green rivers, its blue sea, the shimmer of its towns, its snowy mountain-tops and marble temples, and a half-sweet, half-bitter tear steals down my cheek as the music ceases, and I awake to remember that I am in Egypt, in this monotonous, hot, eccentric country, which, the gods be praised, I am soon about to quit. But, Aristomachus, would you then avoid the few Oases in the desert, because you must afterwards return to its sands and drought? Would you fly from one happy hour, because days of sadness await you later? But stop, here we are! Show a cheerful countenance, my friend, for it becomes us not to enter the temple of the Charites with sad hearts."--[The goddesses of grace and beauty, better known by their Roman name of "Graces."]

As Phanes uttered these words, they landed at the garden wall, washed by the Nile. The Athenian bounded lightly from the boat, the Spartan following with a heavier, firmer tread. Aristomachus had a wooden leg, but his step was so firm, even when compared with that of the light-footed Phanes, that it might have been thought to be his own limb.

The garden of Rhodopis was as full of sound, and scent and blossom as a night in fairy-land. It was one labyrinth of acanthus shrubs, yellow mimosa, the snowy gelder-rose, jasmine and lilac, red roses and laburnums, overshadowed by tall palm-trees, acacias and balsam trees. Large bats hovered softly on their delicate wings over the whole, and sounds of mirth and song echoed from the river.

This garden had been laid out by an Egyptian, and the builders of the Pyramids had already been celebrated for ages for their skill in horticulture. They well understood how to mark out neat flower-beds, plant groups of trees and shrubs in regular order, water the whole by aqueducts and fountains, arrange arbors and summerhouses, and even inclose the walks with artistically clipped hedges, and breed goldfish in stone basins.

At the garden gate Phanes stopped, looked around him carefully and listened; then shaking his head, "I do not understand what this can mean," he said. "I hear no voices, there is not a single light to be seen, the boats are all gone, and yet the flag is still flying at its gay flag-staff, there, by the obelisks on each side of the gate."

[Obelisks bearing the name of the owner were sometimes to be seen near the gates of the Egyptian country-houses. Flags too were not uncommon, but these were almost exclusively to be found at the gates of the temples, where to this day the iron sockets for the flagstaff can still be seen. Neither were flags unknown to the Greeks. It appears from some inscriptions on the staffs of the Pylons, that if the former were not actually erected for lightning-rods, it had been noticed that they attracted the electricity.]

"Rhodopis must surely be from home; can they have forgotten?"--Here a deep voice suddenly interrupted him with the exclamation, "Ha! the commander of the body-guard!"

"A pleasant evening to you, Knakais," exclaimed Phanes, kindly greeting the old man, who now came up. "But how is it that this garden is as still as an Egyptian tomb, and yet the flag of welcome is fluttering at the gate? How long has that white ensign waved for guests in vain?"

"How long indeed?" echoed the old slave of Rhodopis with a smile. "So long as the Fates graciously spare the life of my mistress, the old flag is sure to waft as many guests hither as the house is able to contain. Rhodopis is not at home now, but she must return shortly. The evening being so fine, she determined on taking a pleasure-trip on the Nile with her guests. They started at sunset, two hours ago, and the evening meal is already prepared; they cannot remain away much longer. I pray you, Phanes, to have patience and follow me into the house. Rhodopis would not easily forgive me, if I allowed such valued guests to depart. You stranger," he added, turning to the Spartan, "I entreat most heartily to remain; as friend of your friend you will be doubly welcome to my mistress."

The two Greeks, following the servant, seated themselves in an arbor, and Aristomachus, after gazing on the scene around him now brilliantly lighted by the moon, said, "Explain to me, Phanes, by what good fortune this Rhodopis, formerly only a slave and courtesan can now live as a queen, and receive her guests in this princely manner?"

[The mistresses (Hetaere) of the Greeks must not be compared with modern women of bad reputation. The better members of this class represented the intelligence and culture of their sex in Greece, and more especially in the Ionian provinces. As an instance we need only recall Aspasia and her well-attested relation to Pericles and Socrates. Our heroine Rhodopis was a celebrated woman. The Hetaera, Thargalia of Miletus, became the wife of a Thessalian king. Ptolemy Lagi married Thais; her daughter was called Irene, and her sons Leontiskus and Lagus. Finally, statues were erected to many.]

"I have long expected this question," answered the Athenian. "I shall be delighted to make you acquainted with the past history of this woman before you enter her house. So long as we were on the Nile, I would not intrude my tale upon you; that ancient river has a wonderful power of compelling to silence and quiet contemplation. Even my usually quick tongue was paralyzed like yours, when I took my first night-journey on the Nile."

"I thank you for this," replied the Spartan. "When I first saw the aged priest Epimenides, at Knossus in Crete, he was one hundred and fifty years old, and I remember that his age and sanctity filled me with a strange dread; but how far older, how far more sacred, is this hoary river, the ancient stream 'Aigyptos'! Who would wish to avoid the power of his spells? Now, however, I beg you to give me the history of Rhodopis."

Phanes began: "When Rhodopis was a little child playing with her companions on the Thracian sea-shore, she was stolen by some Phoenician mariners, carried to Samos, and bought by Iadmon, one of the geomori, or landed aristocracy of the island. The little girl grew day by day more beautiful, graceful and clever, and was soon an object of love and admiration to all who knew her. AEsop, the fable-writer, who was at that time also in bondage to Iadmon, took an especial pleasure in the growing amiability and talent of the child, taught her and cared for her in the same way as the tutors whom we keep to educate our Athenian boys.

The kind teacher found his pupil tractable and quick of comprehension, and the little slave soon practised the arts of music, singing and eloquence, in a more charming and agreeable manner than the sons of her master Iadmon, on whose education the greatest care had been lavished. By the time she had reached her fourteenth year, Rhodopis was so beautiful and accomplished, that the jealous wife of Iadmon would not suffer her to remain any longer in the house, and the Samian was forced, with a heavy heart, to sell her to a certain Xanthus. The government of Samos at that time was still in the hands of the less opulent nobles; had Polykrates then been at the head of affairs, Xanthus need not have despaired of a purchaser. These tyrants fill their treasuries as the magpies their nests! As it was, however, he went off with his precious jewel to Naukratis, and there gained a fortune by means of her wondrous charms. These were three years of the deepest humiliation to Rhodopis, which she still remembers with horror.

Now it happened, just at the time when her fame was spreading through all Greece, and strangers were coming from far to Naukratis for her sake alone, that the people of Lesbos rose up against their nobles, drove them forth, and chose the wise Pittakus as their ruler.

[According to Herodotus the beauty of Rhodopis was so great that every Greek knew her by name.]

The highest families of Lesbos were forced to leave the country, and fled, some to Sicily, some to the Greek provinces of Italy, and others to Egypt. Alcaeus, the greatest poet of his day, and Charaxus, the brother of that Sappho whose odes it was our Solon's last wish to learn by heart, came here to Naukratis, which had already long been the flourishing centre of commercial communication between Egypt and the rest of the world. Charaxus saw Rhodopis, and soon loved her so passionately, that he gave an immense sum to secure her from the mercenary Xanthus, who was on the point of returning with her to his own country; Sappho wrote some biting verses, derisive of her brother and his purchase, but Alcaeus on the other hand, approved, and gave expression to this feeling in glowing songs on the charms of Rhodopis. And now Sappho's brother, who had till then remained undistinguished among the many strangers at Naukratis, became a noted man through Rhodopis. His house was soon the centre of attraction to all foreigners, by whom she was overwhelmed with gifts. The King Hophra, hearing of her beauty and talent, sent for her to Memphis, and offered to buy her of Charaxus, but the latter had already long, though secretly, given Rhodopis her freedom, and loved her far too well to allow of a separation. She too, loved the handsome Lesbian and refused to leave him despite the brilliant offers made to her on all sides. At length Charaxus made this wonderful woman his lawful wife, and continued to live with her and her little daughter Kleis in Naukratis, until the Lesbian exiles were recalled to their native land by Pittakus. He then started homeward with his wife, but fell ill on the journey, and died soon after his arrival at Mitylene. Sappho, who had derided her brother for marrying one beneath him, soon became an enthusiastic admirer of the beautiful widow and rivalled Alcaeus in passionate songs to her praise.

After the death of the poetess, Rhodopis returned, with her little daughter, to Naukratis, where she was welcomed as a goddess. During this interval Amasis, the present king of Egypt, had usurped the throne of the Pharaohs, and was maintaining himself in its possession by help of the army, to which caste he belonged.

[Amasis, of whom much will be said in our text, reigned 570-526 B. C. His name, in the hieroglyphic signs, was Aahmes or young moon but the name by which he was commonly called was Sa-Nit "Son of Neith." His name, and pictures of him are to be found on stones in the fortress of Cairo, on a relief in Florence, a statue in the Vatican, on sarcophagi in Stockholm and London, a statue in the Villa Albani and on a little temple of red granite at Leyden. A beautiful bust of gray-wacke in our possession probably represents the same king.]

As his predecessor Hophra had accelerated his fall, and brought the army and priesthood to open rebellion by his predilection for the Greek nation, and for intercourse with foreigners generally, (always an abomination in the eyes of the Egyptians), men felt confident that Amasis would return to the old ways, would rigorously exclude foreigners from the country, dismiss the Greek mercenaries, and instead of taking counsel from the Greeks, would hearken only to the commands of the priesthood. But in this, as you must see yourself, the prudent Egyptians had guessed wide of the mark in their choice of a ruler; they fell from Scylla into Charybdis. If Hophra was called the Greeks' friend, Amasis must be named our lover. The Egyptians, especially the priests and the army, breathe fire and flame, and would fain strangle us one and all, off hand, This feeling on the part of the soldiery does not disturb Amasis, for he knows too well the comparative value of their and our services; but with the priests it is another and more serious matter, for two reasons: first, they possess an unbounded influence over the people; and secondly. Amasis himself retains more affection than he likes to acknowledge to us, for this absurd and insipid religion--a religion which appears doubly sacred to its adherents simply because it has existed in this eccentric land--unchanged for thousands of years. These priests make the king's life burdensome to him; they persecute and injure us in every possible way; and indeed, if it had not been for the king's protection, I should long ago have been a dead man. But I am wandering from my tale! As I said before, Rhodopis was received at Naukratis with open arms by all, and loaded with marks of favor by Amasis, who formed her acquaintance. Her daughter Kleis, as is the case with the little Sappho now--was never allowed to appear in the society which assembled every evening at her mother's house, and indeed was even more strictly brought up than the other young girls in Naukratis. She married Glaucus, a rich Phocaean merchant of noble family, who had defended his native town with great bravery against the Persians, and with him departed to the newly-founded Massalia, on the Celtic coast. There, however, the young couple both fell victims to the climate, and died, leaving a little daughter, Sappho. Rhodopis at once undertook the long journey westward, brought the orphan child back to live with her, spent the utmost care on her education, and now that she is grown up, forbids her the society of men, still feeling the stains of her own youth so keenly that she would fain keep her granddaughter (and this in Sappho's case is not difficult), at a greater distance from contact with our sex than is rendered necessary, by the customs of Egypt. To my friend herself society is as indispensable as water to the fish or air to the bird. Her house is frequented by all the strangers here, and whoever has once experienced her hospitality and has the time at command will never after be found absent when the flag announces an evening of reception. Every Greek of mark is to be found here, as it is in this house that we consult on the wisest measures for encountering the hatred of the priests and bringing the king round to our own views. Here you can obtain not only the latest news from home, but from the rest of the world, and this house is an inviolable sanctuary for the persecuted, Rhodopis possessing a royal warrant which secures her from every molestation on the part of the police.

[A very active and strict police-force existed in Egypt, the organization of which is said to have owed much to Amasis' care. We also read in inscriptions and papyrus rolls, that a body of mounted police existed, the ranks of which were generally filled by foreigners in preference to natives.]

Our own songs and our own language are to be heard here, and here we take counsel on the best means for delivering Greece from the ever fresh encroachments of her tyrants.

In a word, this house is the centre of attraction for all Hellenic interests in Egypt, and of more importance to us politically, than our temple, the Hellenion itself, and our hall of commerce.

In a few minutes you will see this remarkable grandmother, and, if we should be here alone, perhaps the grandchild too; you will then at once perceive that they owe everything to their own rare qualities and not to the chances of good fortune. Ah! there they come! they are going towards the house. Cannot you hear the slave-girls singing? Now they are going in. First let them quietly be seated, then follow me, and when the evening is over you shall say whether you repent of having come hither, and whether Rhodopis resembles more nearly a queen or a freed bond-woman."

The houses was built in the Grecian style. It was a rather long, one-storied building, the outside of which would be called extremely plain in the present day; within, it united the Egyptian brilliancy of coloring with the Greek beauty of form. The principal door opened into the entrance-hall. To the left of this lay a large dining-room, overlooking the Nile, and, opposite to this last was the kitchen, an apartment only to be found in the houses of the wealthier Greeks, the poorer families being accustomed to prepare their food at the hearth in the front apartment. The hall of reception lay at the other end of the entrance-hall, and was in the form of a square, surrounded within by a colonnade, into which various chambers opened. This was the apartment devoted to the men, in the centre of which was the household fire, burning on an altar-shaped hearth of rich AEginetan metal-work.

It was lighted by an opening in the roof, which formed at the same time, an outlet for the smoke. From this room (at the opposite end to that on which it opened into the entrance-hall), a passage, closed by a well-fastened door, led into the chamber of the women. This was also surrounded by a colonnade within, but only on three sides, and here the female inhabitants were accustomed to pass their time, when not employed, spinning or weaving, in the rooms lying near the back or garden-door as it was termed. Between these latter and the domestic offices, which lay on the right and left of the women's apartment, were the sleeping-rooms; these served also as places of security for the valuables of the house. The walls of the men's apartment were painted of a reddish-brown color, against which the outlines of some white marble carvings, the gift of a Chian sculptor, stood out in sharp relief. The floor was covered with rich carpets from Sardis; low cushions of panthers' skins lay ranged along the colonnade; around the artistically wrought hearth stood quaint Egyptian settees, and small, delicately-carved tables of Thya wood, on which lay all kinds of musical instruments, the flute, cithara and lyre. Numerous lamps of various and singular shapes, filled with Kiki oil, hung against the walls. Some represented fire-spouting dolphins; others, strange winged monsters from whose jaws the flames issued; and these, blending their light with that from the hearth, illumined the apartment.

In this room a group of men were assembled, whose appearance and dress differed one from the other. A Syrian from Tyre, in a long crimson robe, was talking animatedly to a man whose decided features and crisp, curly, black hair proclaimed him an Israelite. The latter had come to Egypt to buy chariots and horses for Zerubbabel, the governor of Judah--the Egyptian equipages being the most sought after at that time. Close to him stood three Greeks from Asia Minor, the rich folds of whose garments (for they wore the costly dress of their native city Miletus), contrasted strongly with the plain and unadorned robe of Phryxus, the deputy commissioned to collect money for the temple of Apollo at Delphi, with whom they were in earnest conversation. Ten years before, the ancient temple had been consumed by fire; and at this time efforts were being made to build another, and a more beautiful one.

Two of the Milesians, disciples of Anaximander and Anaximenes, were staying then in Egypt, to study astronomy and the peculiar wisdom of the Egyptians at Heliopolis, and the third was a wealthy merchant and ship-owner, named Theopompus, who had settled at Naukratis.

[Anaximander of Miletus, born 611-546, was a celebrated geometrician, astronomer, philosopher and geographer. He was the author of a book on natural phenomena, drew the first map of the world on metal, and introduced into Greece a kind of clock which he seems to have borrowed from the Babylonians. He supposes a primary and not easily definable Being, by which the whole world is governed, and in which, though in himself infinite and without limits, everything material and circumscribed has its foundation. "Chaotic matter" represents in his theory the germ of all created things, from which water, earth, animals, nereids or fish-men, human beings &c. have had their origin.]

Rhodopis herself was engaged in a lively conversation with two Samian Greeks: the celebrated worker in metals, sculptor and goldsmith Theodorus, and the Iambic poet Ibykus of Rhegium, who had left the court of Polykrates for a time in order to become acquainted with Egypt, and were bearers of presents to Amasis from their ruler. Close to the fire lay Philoinus of Sybaris, a corpulent man with strongly-marked features and a sensual expression of face; he was stretched at full-length on a couch covered with spotted furs, and amused himself by playing with his scented curls wreathed with gold, and with the golden chains which fell from his neck on to the long saffron-colored robe that clothed him down to his feet.

[Sybaris was a town in Lower Italy notorious throughout the ancient world for its luxury. According to Strabo it was founded by Achaeans 262. About 510 it was conquered and destroyed by the Crotoniates and then rebuilt under the name of Thurii.]

Rhodopis had a kind word for each of her guests, but at present she occupied herself exclusively with the two celebrated Sarnians; their talk was of art and poetry. The fire of youth still glowed in the eyes of the Thracian woman, her tall figure was still full and unbent; her hair, though grey, was wound round her beautifully formed head in luxuriant waves, and laid together at the back in a golden net, and a sparkling diadem shone above her lofty forehead.

Her noble Greek features were pale, but still beautiful and without a wrinkle, notwithstanding her great age; indeed her small mouth with its full lips, her white teeth, her eyes so bright and yet so soft, and her nobly-formed nose and forehead would have been beauty enough for a young maiden.

Rhodopis looked younger than she really was, though she made no attempt to disavow her age. Matronly dignity was visible in every movement, and the charm of her manner lay, not in a youthful endeavor to be pleasing, but in the effort of age to please others, considering their wishes, and at the same time demanding consideration in return.

Our two friends now presenting themselves in the hall, every eye turned upon them, and as Phanes entered leading his friend by the hand, the heartiest welcome met him from all sides; one of the Milesians indeed exclaimed: "Now I see what it is that was wanting to our assembly. There can be no merriment without Phanes."

And Philoinus, the Sybarite, raising his deep voice, but not allowing himself for a moment to be disturbed in his repose, remarked: "Mirth is a good thing, and if you bring that with you, be welcome to me also, Athenian."

"To me," said Rhodopis, turning to her new guests, "you are heartily welcome, but not more in your joy than if borne down by sadness. I know no greater pleasure than to remove the lines of care from a friend's brow. Spartan, I venture to address you as a friend too, for the friends of my friends are my own." Aristomachus bowed in silence, but Phanes, addressing himself both to Rhodopis and to the Sybarite, answered: "Well then, my friends, I can content you both. To you, Rhodopis, I must come for comfort, for soon, too soon I must leave you and your pleasant house; Philoinus however can still enjoy my mirth, as I cannot but rejoice in the prospect of seeing my beloved Hellas once more, and of quitting, even though involuntarily, this golden mouse-trap of a country."

"You are going away! you have been dismissed? Whither are you going?" echoed on all sides.

"Patience, patience, my friends," cried Phanes. "I have a long story to tell, but I will rather reserve it for the evening meal. And indeed, dear friend, my hunger is nearly as great as my distress at being obliged to leave you."

"Hunger is a good thing," philosophized the Sybarite once more, "when a man has a good meal in prospect."

"On that point you may be at ease, Philoinus," answered Rhodopis. "I told the cook to do his utmost, for the most celebrated epicure from the most luxurious city in the world, no less a person than Philoinus of Sybaris, would pass a stern judgment on his delicate dishes. Go, Knakias, tell them to serve the supper. Are you content now, my impatient guests? As for me, since I heard Phanes' mournful news, the pleasure of the meal is gone." The Athenian bowed, and the Sybarite returned to his philosophy. "Contentment is a good thing when every wish can be satisfied. I owe you thanks, Rhodopis, for your appreciation of my incomparable native city. What says Anakreon?

"To-day is ours--what do we fear? To-day is ours--we have it here. Let's treat it kindly, that it may Wish at least with us to stay. Let's banish business, banish sorrow; To the gods belongs to-morrow."

"Eh! Ibykus, have I quoted your friend the poet correctly, who feasts with you at Polykrates' banquets? Well, I think I may venture to say of my own poor self that if Anakreon can make better verses, I understand the art of living quite as well as he, though he writes so many poems upon it. Why, in all his songs there is not one word about the pleasures of the table! Surely they are as important as love and play! I confess that the two last are clear to me also; still, I could exist without them, though in a miserable fashion, but without food, where should we be?"

The Sybarite broke into a loud laugh at his own joke; but the Spartan turned away from this conversation, drew Phryxus into a corner, and quite abandoning his usually quiet and deliberate manner, asked eagerly whether he had at last brought him the long wished for answer from the Oracle. The serious features of the Delphian relaxed, and thrusting his hand into the folds of his chiton,--[An undergarment resembling a shirt.]--he drew out a little roll of parchment-like sheepskin, on which a few lines were written.

The hands of the brave, strong Spartan trembled as he seized the roll, and his fixed gaze on its characters was as if it would pierce the skin on which they were inscribed.

Then, recollecting himself, he shook his head sadly and said: "We Spartans have to learn other arts than reading and writing; if thou canst, read the what Pythia says."

The Delphian glanced over the writing and replied: "Rejoice! Loxias (Apollo) promises thee a happy return home; hearken to the prediction of the priestess."

"If once the warrior hosts from the snow-topped mountains descending Come to the fields of the stream watering richly the plain, Then shall the lingering boat to the beckoning meadows convey thee Which to the wandering foot peace and a home will afford. When those warriors come, from the snow-topped mountains descending, Then will the powerful Five grant thee what long they refused."

To these words the Spartan listened with intense eagerness; he had them read over to him twice, then repeated them from memory, thanked Phryxus, and placed the roll within the folds of his garment.

The Delphian then took part in the general conversation, but Aristomachus repeated the words of the Oracle unceasingly to himself in a low voice, endeavoring to impress them on his memory, and to interpret their obscure import.

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