Читать книгу The Tales of Ancient Egypt (10 Historical Novels) - Георг Эберс - Страница 20

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The next day Nitetis removed to the country-house in the hanging-gardens, and began a monotonous, but happy and industrious life there, according to the rules laid down by Croesus. Every day she was carried to Kassandane and Atossa in a closely shut-up litter. Nitetis soon began to look upon the blind queen as a beloved and loving mother, and the merry, spirited Atossa nearly made up to her for the loss of her sister Tachot, so far away on the distant Nile. She could not have desired a better companion than this gay, cheerful girl, whose wit and merriment effectually prevented homesickness or discontent from settling in her friend’s heart. The gravity and earnestness of Nitetis’ character were brightened by Atossa’s gaiety, and Atossa’s exuberant spirits calmed and regulated by the thoughtful nature of Nitetis.

Both Croesus and Kassandane were pleased and satisfied with their new daughter and pupil, and Oropastes extolled her talents and industry daily to Cambyses. She learnt the Persian language unusually well and quickly; Cambyses only visited his mother when he hoped to find Nitetis there, and presented her continually with rich dresses and costly jewels. But the highest proof of his favor consisted in his abstaining from visiting her at her house in the hanging-gardens, a line of conduct which proved that he meant to include Nitetis in the small number of his real and lawful wives, a privilege of which many a princess in his harem could not boast.

The grave, beautiful girl threw a strange spell over this strong, turbulent man. Her presence alone seemed enough to soften his stubborn will, and he would watch their games for hours, his eyes fixed on her graceful movements. Once, when the ball had fallen into the water, the king sprang in after it, regardless of his costly apparel. Nitetis screamed on seeing his intention, but Cambyses handed her the dripping toy with the words: “Take care or I shall be obliged to frighten you again.” At the same time he drew from his neck a gold chain set with jewels and gave it to the blushing girl, who thanked him with a look which fully revealed her feelings for her future husband.

Croesus, Kassandane and Atossa soon noticed that Nitetis loved the king. Her former fear of this proud and powerful being had indeed changed into a passionate admiration. She felt as if she must die if deprived of his presence. He seemed to her like a glorious and omnipotent divinity, and her wish to possess him presumptuous and sacrilegious; but its fulfilment shone before her as an idea more beautiful even than return to her native land and reunion with those who, till now, had been her only loved ones.

Nitetis herself was hardly conscious of the strength of her feelings, and believed that when she trembled before the king’s arrival it was from fear, and not from her longing to behold him once more. Croesus, however, had soon discovered the truth, and brought a deep blush to his favorite’s cheek by singing to her, old as he was, Anacreon’s newest song, which he had learnt at Sais from Ibykus

“We read the flying courser’s name

Upon his side in marks of flame;

And by their turban’d brows alone

The warriors of the East are known.

But in the lover’s glowing eyes,

The inlet to his bosom lies;

Through them we see the tiny mark,

Where Love has dropp’d his burning spark”

—Paegnion 15

And thus, in work and amusement, jest, earnest, and mutual love, the weeks and months passed with Nitetis. Cambyses’ command that she was to be happy in his land had fulfilled itself, and by the time the Mesopotamian spring-tide (January, February and March), which succeeds the rainy month of December, was over, and the principal festival of the Asiatics, the New Year, had been solemnized at the equinox, and the May sun had begun to glow in the heavens, Nitetis felt quite at home in Babylon, and all the Persians knew that the young Egyptian princess had quite displaced Phaedime, the daughter of Otanes, in the king’s favor, and would certainly become his first and favorite wife.

Boges sank considerably in public estimation, for it was known that Cambyses had ceased to visit the harem, and the chief of the eunuchs had owed all his importance to the women, who were compelled to coax from Cambyses whatever Boges desired for himself or others. Not a day passed on which the mortified official did not consult with the supplanted favorite Phaedime, as to the best means of ruining Nitetis, but their most finely spun intrigues and artifices were baffled by the strength of king’s love and the blameless life of his royal bride.

Phaedime, impatient, mortified, and thirsting for vengeance, was perpetually urging Boges to some decided act; he, on the contrary, advised patience.

At last, however, after many weeks, he came to her full of joy, exclaiming: “I have devised a little plan which must ruin the Egyptian woman as surely as my name is Boges. When Bartja comes back, my treasure, our hour will have arrived.”

While saying this the creature rubbed his fat, soft hands, and, with his perpetual fulsome smile, looked as if he were feasting on some good deed performed. He did not, however, give Phaedime the faintest idea of the nature of his “little plan,” and only answered her pressing questions with the words: “Better lay your head in a lion’s jaws, than your secret in the ears of a woman. I fully acknowledge your courage, but at the same time advise you to remember that, though a man proves his courage in action, a woman’s is shown in obedience. Obey my words and await the issue in patience.” Nebenchari, the oculist, continued to attend the queen, but so carefully abstained from all intercourse with the Persians, that he became a proverb among them for his gloomy, silent ways. During the day he was to be found in the queen’s apartments, silently examining large rolls of papyri, which he called the book of Athotes and the sacred Ambres; at night, by permission of the king and the satraps of Babylon, he often ascended one of the high towers on the walls, called Tritantaechmes, in order to observe the stars.

The Chaldaean priests, the earliest astronomers, would have allowed him to take his observations from the summit of the great temple of Bel, their own observatory, but he refused this offer decidedly, and persisted in his haughty reserve. When Oropastes attempted to explain to him the celebrated Babylonian sun-dial, introduced by Anaximander of Miletus into Greece, he turned from the Magian with a scornful laugh, saying: “We knew all this, before you knew the meaning of an hour.”

Nitetis had shown Nebenchari much kindness, yet he took no interest in her, seemed indeed to avoid her purposely, and on her asking whether she had displeased or offended him, answered: “For me you are a stranger. How can I reckon those my friends, who can so gladly and so quickly forget those they loved best, their gods, and the customs of their native land?”

Boges quickly discovered this state of feeling on the part of Nebenchari, and took much pains to secure him as an ally, but the physician rejected the eunuch’s flatteries, gifts, and attentions with dignity.

No sooner did an Angare appear in the court of the palace with despatches for the king, than Boges hastened to enquire whether news from the Tapuri had arrived.

At length the desired messenger appeared, bringing word that the rebels were subdued, and Bartja on the point of returning.

Three weeks passed—fresh messengers arrived from day to day announcing the approach of the victorious prince; the streets glittered once more in festal array, the army entered the gates of Babylon, Bartja thanked the rejoicing multitude, and a short time after was in the arms of his blind mother.

Cambyses received his brother with undisguised warmth, and took him to the queen’s apartments, when he knew that Nitetis would be there.

For he was sure the Egyptian girl loved him; his previous jealousy seemed a silly fancy now, and he wished to give Bartja an opportunity of seeing how entirely he trusted his bride.

Cambyses’ love had made him mild and gentle, unwearied in giving and in doing good. His wrath slumbered for a season, and around the spot where the heads of those who had suffered capital punishment were exhibited as a warning to their fellow-men, the hungry, screeching crows now wheeled, in vain.

The influence of the insinuating eunuchs (a race who had never been seen within the gates of Cyrus until the incorporation of Media, Lydia and Babylon, in which countries they had filled many of the highest offices at court and in the state), was now waning, and the importance of the noble Achaemenidae increasing in proportion; for Cambyses applied oftener to the latter than to the former for advice in matters relating to the welfare of the country.

The aged Hystaspes, father of Darius, governor of Persia proper and cousin to the king; Pharnaspes, Cambyses’ grandfather on the mother’s side; Otanes, his uncle and father-in-law. Intaphernes, Aspathines, Gobryas, Hydarnes, the general Megabyzus, father of Zopyrus, the envoy Prexaspes, the noble Croesus, and the old warrior Araspes; in short, the flower of the ancient Persian aristocracy, were now at the court of Cambyses.

To this must be added that the entire nobility of the realm, the satraps or governors of the provinces, and the chief priests from every town were also assembled at Babylon to celebrate the king’s birthday.

[The king’s birthday was the principal feast among the Persians, and

called “the perfect feast.” Herod. I. 133. Birthdays were held in

much honor by the ancients, and more especially those of their

kings. Both the great bilingual Egyptian tablets, which we possess

(the Rosetta stone, line 10 of hieroglyphic text; Gr. text, line 46.

and the edict of Canopus ed. Lepsius, hieroglyphic text 1. 3. Gr.

text 1. 5.) mention the celebration of the birthday of one of the

Ptolemies; and even of Rameses II., so early as the 14th century B.

C. we read: “There was joy in heaven on his birthday.”]

The entire body of officials and deputies streamed from the provinces up to the royal city, bringing presents to their ruler and good wishes; they came also to take part in the great sacrifices at which horses, stags, bulls and asses were slaughtered in thousands as offerings to the gods.

At this festival all the Persians received gifts, every man was allowed to ask a petition of the king, which seldom remained unfulfilled, and in every city the people were feasted at the royal expense. Cambyses had commanded that his marriage with Nitetis should be celebrated eight days after the birthday, and all the magnates of the realms should be invited to the ceremony.

The streets of Babylon swarmed with strangers, the colossal palaces on both shores of the Euphrates were overfilled, and all the houses stood adorned in festal brightness.

The zeal thus displayed by his people, this vast throng of human beings,—representing and bringing around him, as it were, his entire kingdom, contributed not a little to raise the king’s spirits.

His pride was gratified; and the only longing left in his heart had been stilled by Nitetis’ love. For the first time in his life he believed himself completely happy, and bestowed his gifts, not only from a sense of his duty as king of Persia, but because the act of giving was in itself a pleasure.

Megabyzus could not extol the deeds of Bartja and his friends too highly. Cambyses embraced the young warriors, gave them horses and gold chains, called them “brothers” and reminded Bartja, that he had promised to grant him a petition if he returned victorious.

At this Bartja cast down his eyes, not knowing at first in what form to begin his request, and the king answered laughing: “Look, my friends; our young hero is blushing like a girl! It seems I shall have to grant something important; so he had better wait until my birthday, and then, at supper, when the wine has given him courage, he shall whisper in my ear what he is now afraid to utter. Ask much, Bartja, I am happy myself, and wish all my friends to be happy too.” Bartja only smiled in answer and went to his mother; for he had not yet opened his heart to her on the matter which lay so near it.

He was afraid of meeting with decided opposition; but Croesus had cleared the way far him by telling Kassandane so much in praise of Sappho, her virtues and her graces, her talents and skill, that Nitetis and Atossa maintained she must have given the old man a magic potion, and Kassandane, after a short resistance, yielded to her darling’s entreaties.

“A Greek woman the lawful wife of a Persian prince of the blood!” cried the blind woman. “Unheard of! What will Cambyses say? How can we gain his consent?”

“On that matter you may be at ease, my mother,” answered Bartja, “I am as certain that my brother will give his consent, as I am that Sappho will prove an ornament and honor to our house.”

“Croesus has already told me much in favor of this maiden,” answered Kassandane, “and it pleases me that thou hast at last resolved to marry; but never-the-less this alliance does not seem suitable for a son of Cyrus. And have you forgotten that the Achaemenidae; will probably refuse to recognize the child of a Greek mother as their future king, if Cambyses should remain childless?”

“Mother, I fear nothing; for my heart is not set upon the crown. And indeed many a king of Persia has had a mother of far lower parentage than my Sappho. I feel persuaded that when my relations see the precious jewel I have won on the Nile, not one of them will chide me.”

“The gods grant that Sappho may be equal to our Nitetis!” answered Kassandane, “I love her as if she were my own child, and bless the day which brought her to Persia. The warm light of her eyes has melted your brother’s hard heart; her kindness and gentleness bring beauty into the night of my blind old age, and her sweet earnestness and gravity have changed your sister Atossa from an unruly child into a gentle maiden. But now call them, (they are playing in the garden), and we will tell them of the new friend they are to gain through you.”

“Pardon me, my mother,” answered Bartja, “but I must beg you not to tell my sister until we are sure of the king’s consent.”

“You are right, my son. We must conceal your wish, to save Nitetis and Atossa from a possible disappointment. A bright hope unfulfilled is harder to bear than an unexpected sorrow. So let us wait for your brother’s consent, and may the gods give their blessing!” Early in the morning of the king’s birthday the Persians offered their sacrifices on the shores of the Euphrates. A huge altar of silver had been raised on an artificial hill. On this a mighty fire had been kindled, from which flames and sweet odors rose towards heaven. White-robed magi fed the fire with pieces of daintily-cut sandal-wood, and stirred it with bundles of rods.

A cloth, the Paiti-dhana, was bound round the heads of the priests, the ends of which covered the mouth, and thus preserved the pure fire from pollution by human breath.

[The Persians were ordered to hold this little square piece of cloth

before their mouths when they prayed. It was from 2 to 7 fingers

broad. Anquetil gives a drawing of it in his Zend-Avesia. Strabo

speaks of the Paiti-dhana p. 733. He says the ends of the cloth

used as a covering for the head hung down over the mouth.]

The victims had been slaughtered in a meadow near the river, the flesh cut into pieces, sprinkled with salt, and laid out on tender grasses, sprouts of clover, myrtle-blossoms, and laurel-leaves, that the beautiful daughter of Ormuzd, the patient, sacred Earth, might not be touched by aught that was dead or bleeding.

Oropastes, the chief Destur,—[Priest]—now drew near the fire and cast fresh butter into it. The flames leapt up into the air and all the Persians fell on their knees and hid their faces, in the belief that the fire was now ascending to their great god and father. The Magian then took a mortar, laid some leaves and stalks of the sacred herb Haomas within it, crushed them and poured the ruddy juice, the food of the gods, into the flames.

After this he raised his hands to heaven, and, while the other priests continually fed the flames into a wilder blaze by casting in fresh butter, sang a long prayer out of the sacred books. In this prayer the blessing of the gods was called down on everything pure and good, but principally on the king and his entire realm. The good spirits of light, life and truth; of all noble deeds; of the Earth, the universal giver; of the refreshing waters, the shining metals, the pastures, trees and innocent creatures, were praised: the evil spirits of darkness; of lying, the deceiver of mankind; of disease, death and sin; of the rigid cold; the desolating heat; of all odious dirt and vermin, were cursed, together with their father the malignant Ahriman. At the end all present joined in singing the festival prayer: “Purity and glory are sown for them that are pure and upright in heart.”

The sacrificial ceremony was concluded with the king’s prayer, and then Cambyses, arrayed in his richest robes, ascended a splendid chariot drawn by four snow-white Nicoean horses, and studded with topazes, cornelian and amber, and was conveyed to the great reception-hall, where the deputies and officers from the provinces awaited him.

As soon as the king and his retinue had departed, the priests selected, for themselves, the best pieces of the flesh which had been offered in sacrifice, and allowed the thronging crowd to take the rest.

The Persian divinities disdained sacrifices in the light of food, requiring only the souls of the slaughtered animals, and many a poor man, especially among the priests, subsisted on the flesh of the abundant royal sacrifices.

The prayer offered up by the Magian was a model for those of the Persian people. No man was allowed to ask anything of the gods for himself alone. Every pious soul was rather to implore blessings for his nation; for was not each only a part of the whole? and did not each man share in the blessings granted to the whole kingdom? But especially they were commanded to pray for the king, in whom the realm was embodied and shadowed forth. It was this beautiful surrender of self for the public weal, that had made the Persians great. The doctrines of the Egyptian priesthood represented the Pharaohs as actual divinities, while the Persian monarchs were only called “sons of the gods;” yet the power of the latter was far more absolute and unfettered than that of the former; the reason for this being that the Persians had been wise enough to free themselves from priestly domination, while the Pharaohs, as we have seen, if not entirely under the dominion of the priestly caste, were yet under its influence in the most important matters.

The Egyptian intolerance of all strange religions was unknown in Asia. The conquered Babylonians were allowed by Cyrus to retain their own gods, after their incorporation in the great Asiatic kingdom. The Jews, Ionians and inhabitants of Asia Minor, in short, the entire mass of nations subject to Cambyses remained unmolested in possession of their hereditary religions and customs.

Beside the great altar, therefore, might be seen many a smaller sacrificial flame, kindled in honor of their own divinities, by the envoys from the conquered provinces to this great birthday feast.

Viewed from a distance, the immense city looked like a gigantic furnace. Thick clouds of smoke hovered over its towers, obscuring the light of the burning May sun.

By the time the king had reached the palace, the multitude who had come to take part in the festival had formed themselves into a procession of interminable length, which wandered on through the straight streets of Babylon towards the royal palace.

Their road was strewn with myrtle and palm-branches, roses, poppy and oleander-blossoms, and with leaves of the silver poplar, palm and laurel; the air perfumed with incense, myrrh, and a thousand other sweet odors. Carpets and flags waved and fluttered from the houses.

Music too was there; the shrill peal of the Median trumpet, and soft tone of the Phrygian flute; the Jewish cymbal and harp, Paphlagonian tambourines and the stringed instruments of Ionia; Syrian kettle-drums and cymbals, the shells and drums of the Arians from the mouth of the Indus, and the loud notes of the Bactrian battle-trumpets. But above all these resounded the rejoicing shouts of the Babylonian multitude, subjugated by the Persians only a few short years before, and yet, like all Asiatics, wearing their fetters with an air of gladness so long as the fear of their tyrant was before their eyes.

The fragrant odors, the blaze of color and sparkling of gold and jewels, the neighing of the horses, and shouts and songs of human beings, all united to produce a whole, at once bewildering and intoxicating to the senses and the feelings.

The messengers had not been sent up to Babylon empty-handed. Beautiful horses, huge elephants and comical monkeys; rhinoceroses and buffaloes adorned with housings and tassels; double-humped Bactrian camels with gold collars on their shaggy necks; waggon-loads of rare woods and ivory, woven goods of exquisite texture, casks of ingots and gold-dust, gold and silver vessels, rare plants for the royal gardens, and foreign animals for the preserves, the most remarkable of which were antelopes, zebras, and rare monkeys and birds, these last being tethered to a tree in full leaf and fluttering among the branches. Such were the offerings sent to the great king of Persia.

They were the tribute of the conquered nations and, after having been shown to the king, were weighed and tested by treasurers and secretaries, either declared satisfactory, or found wanting and returned, in which case the niggardly givers were condemned to bring a double tribute later.

[At the time of which we are writing, the kings of Persia taxed

their kingdom at whatever time and to whatever extent seemed good in

their own eyes. Cambyses’ successor, Darius, was the first to

introduce a regular system of taxation, in consequence of which he

was nicknamed “the shopkeeper.” Up to a much later period it still

remained the duty of certain districts to send natural products to

the court Herod. I. 192. Xenoph. Anab. IV. 5.]

The palace-gates were reached without hindrance, the way being kept clear by lines of soldiers and whipbearers stationed on either side of the street.

If the royal progress to the place of sacrifice, when five hundred richly-caprisoned horses had been led behind the king’s chariot, could be called magnificent, and the march of the envoys a brilliant spectacle, the great throne-room presented a vision of dazzling and magic beauty.

In the background, raised on six steps, each of which was guarded, as it were, by two golden clogs, stood the throne of gold; above it, supported by four golden pillars studded with precious stones, was a purple canopy, on which appeared two winged discs, the king’s Feruer.

[The Feruer or Ferwer is the spiritual part of every man-his soul

and reason. It was in existence before the man was horn, joins him

at his birth and departs at his death. The Ferwer keeps up a war

with the Diws or evil spirits, and is the element of man’s

preservation in life. The moment he departs, the body returns to

its original elements. After death he becomes immortal if he has

done well, but if his deeds have been evil he is cast into hell. It

is right to call upon the Ferwer and entreat his help. He will

bring the prayer before God and on this account is represented as a

winged disc.]

Fan-bearers, high in office at the court, stood behind the throne, and, on either side, those who sat at the king’s table, his relations and friends, and the most important among the officers of state, the priestly caste and the eunuchs.

The walls and ceiling of the entire hall were covered with plates of burnished gold, and the floor with purple carpets.

Before the silver gates lay winged bulls, and the king’s body-guard-their dress consisting of a gold cuirass under a purple overcoat, and the high Persian cap, their swords in golden scabbards glittering with jewels, and their lances ornamented with gold and silver apples, were stationed in the court of the palace. Among them the band of the “Immortals” was easily to be distinguished by their stately forms and dauntless bearing.

Officers, whose duty consisted in announcing and presenting strangers, and who carried short ivory staves, led the deputies into the hall, and up to the throne, where they cast themselves on the ground as though they would kiss the earth, concealing their hands in the sleeves of their robes. A cloth was bound over the mouth of every man before he was allowed to answer the king’s questions, lest the pure person of the king should be polluted by the breath of common men.

Cambyses’ severity or mildness towards the deputations with whose chiefs he spoke, was proportioned to the obedience of their province and the munificence of their tribute-offerings. Near the end of the train appeared an embassy from the Jews, led by two grave men with sharply-cut features and long beards. Cambyses called on them in a friendly tone to stop.

The first of these men was dressed in the fashion of the Babylonian aristocracy. The other wore a purple robe woven without seam, trimmed with bells and tassels, and held in at the waist by a girdle of blue, red and white. A blue garment was thrown over his shoulders and a little bag suspended around his neck containing the sacred lots, the Urim and Thummin, adorned with twelve precious stones set in gold, and bearing the names of the tribes of Israel. The high-priest’s brow was grave and thoughtful. A white cloth was wound round his head, the ends of which hung down to the shoulders.

“I rejoice to behold you once more, Belteshazzar,” exclaimed the king to the former of the two men. “Since the death of my father you have not been seen at my gate.”

The man thus addressed bowed humbly and answered: “The favor of the king rejoices his servant! If it seem good unto thee, to cause the sun of thy favor to shine on me, thine unworthy servant, so hearken unto my petition for my nation, which thy great father caused to return unto the land of their fathers’ sepulchres. This old man at my side, Joshua, the high-priest of our God, hath not feared the long journey to Babylon, that he might bring his request before thy face. Let his speech be pleasing in thine ears and his words bring forth fruit in thine heart.”

“I foresee what ye desire of me,” cried the king. “Am I wrong, priest, in supposing that your petition refers to the building of the temple in your native land?”

“Nothing can be hidden from the eyes of my lord,” answered the priest, bowing low. “Thy servants in Jerusalem desire to behold the face of their ruler, and beseech thee by my mouth to visit the land of their fathers, and to grant them permission to set forward the work of the temple, concerning which thine illustrious father (the favor of our God rest upon him), made a decree.”

The king answered with a smile: “You have the craft of your nation, and understand how to choose the right time and words for your petition. On my birthday it is difficult for me to refuse my faithful people even one request. I promise you, therefore, so soon as possible to visit Jerusalem and the land of your fathers.”

“By so doing thou wilt make glad the hearts of thy servants,” answered the priest; “our vines and olives will bear more fruit at thine approach, our gates will lift up their heads to receive thee, and Israel rejoice with shouts to meet his lord doubly blessed if as lord of the building—”

“Enough, priest, enough!” cried Cambyses. “Your first petition, I have said it, shall not remain unfulfilled; for I have long desired to visit the wealthy city of Tyre, the golden Sidon, and Jerusalem with its strange superstitions; but were I to give permission for the building now, what would remain for me to grant you in the coming year?”

“Thy servants will no more molest thee by their petitions, if thou grant unto them this one, to finish the temple of the Lord their God,” answered the priest.

“Strange beings, these men of Palestine!” exclaimed Cambyses. “I have heard it said that ye believe in one God alone, who can be represented by no likeness, and is a spirit. Think ye then that this omnipresent Being requires a house? Verily, your great spirit can be but a weak and miserable creature, if he need a covering from the wind and rain, and a shelter from the heat which he himself has created. If your God be like ours, omnipresent, fall down before him and worship as we do, in every place, and feel certain that everywhere ye will be heard of him!”

“The God of Israel hears his people in every place,” exclaimed the high-priest. “He heard us when we pined in captivity under the Pharaohs far from our land; he heard us weeping by the rivers of Babylon. He chose thy father to be the instrument of our deliverance, and will hear my prayer this day and soften thine heart like wise. O mighty king, grant unto thy servants a common place of sacrifice, whither our twelve tribes may repair, an altar on the steps of which they can pray together, a house in which to keep their holy feasts! For this permission we will call down the blessing of God upon thine head and his curse upon thine enemies.”

“Grant unto my brethren the permission to build their temple!” added Belteshazzar, who was the richest and most honorable and respected of the Jews yet remaining in Babylon; a man whom Cyrus had treated with much consideration, and of whom he had even taken counsel from time to time.

“Will ye then be peaceable, if I grant your petition?” asked the king. “My father allowed you to begin the work and granted the means for its completion. Of one mind, happy and content, ye returned to your native land, but while pursuing your work strife and contention entered among you. Cyrus was assailed by repeated letters, signed by the chief men of Syria, entreating him to forbid the work, and I also have been lately besought to do the same. Worship your God when and where ye will, but just because I desire your welfare, I cannot consent to the prosecution of a work which kindles discord among you.”

“And is it then thy pleasure on this day to take back a favor, which thy father made sure unto us by a written decree?” asked Belteshazzar.

“A written decree?”

“Which will surely be found even to this day laid up in the archives of thy kingdom.”

“Find this decree and show it me, and I will not only allow the building to be continued, but will promote the same,” answered the king; “for my father’s will is as sacred to me as the commands of the gods.”

“Wilt thou allow search to be made in the house of the rolls at Ecbatana?” asked Belteshazzar. “The decree will surely be found there.”

“I consent, but I fear ye will find none. Tell thy nation, priest, that I am content with the equipment of the men of war they have sent to take the field against the Massagetae. My general Megabyzus commends their looks and bearing. May thy people prove as valiant now as in the wars of my father! You, Belteshazzar, I bid to my marriage feast, and charge you to tell your fellows, Meshach and Abednego, next unto you the highest in the city of Babylon, that I expect them this evening at my table.”

“The God of my people Israel grant thee blessing and happiness,” answered Belteshazzar bowing low before the king.

“A wish which I accept!” answered the king, “for I do not despise the power of your wonder-working great Spirit. But one word more, Belteshazzar. Many Jews have lately been punished for reviling the gods of the Babylonians. Warn your people! They bring down hatred on themselves by their stiff-necked superstition, and the pride with which they declare their own great spirit to be the only true God. Take example by us; we are content with our own faith and leave others to enjoy theirs in peace. Cease to look upon yourselves as better than the rest of the world. I wish you well, for a pride founded on self-respect is pleasing in mine eyes; but take heed lest pride degenerate into vainglory. Farewell! rest assured of my favor.”

The Jews then departed. They were disappointed, but not hopeless; for Belteshazzar knew well that the decree, relative to the building of the temple, must be in the archives at Ecbatana.

They were followed by a deputation from Syria, and by the Greeks of Ionia; and then, winding up the long train, appeared a band of wild-looking men, dressed in the skins of animals, whose features bespoke them foreigners in Babylon. They wore girdles and shoulderbands of solid, unwrought gold; and of the same precious metal were their bow-cases, axes, lance-points, and the ornaments on their high fur caps. They were preceded by a man in Persian dress, whose features proved him, however, to be of the same race as his followers.

The king gazed at first on these envoys with wonder; then his brow darkened, and beckoning the officer whose duty it was to present strangers, he exclaimed “What can these men have to crave of me? If I mistake not they belong to the Massagetae, to that people who are so soon to tremble before my vengeance. Tell them, Gobryas, that an armed host is standing on the Median plains ready to answer their demands with the sword.”

Gobryas answered, bowing low: “These men arrived this morning during the sacrifice bringing huge burdens of the purest gold to purchase your forbearance. When they heard that a great festival was being celebrated in your honor, they urgently besought to be admitted into your presence, that they might declare the message entrusted to them by their country.”

The king’s brow cleared and, after sharply scrutinizing the tall, bearded Massageta, he said: “Let them come nearer. I am curious to know what proposals my father’s murderers are about to make me.”

Gobryas made a sign, and the tallest and eldest of the Massagetae came up close to the throne and began to speak loudly in his native tongue. He was accompanied by the man in a Persian dress, who, as one of Cyrus’ prisoners of war, had learnt the Persian language, and now interpreted one by one the sentences uttered by the spokesman of this wandering tribe.

“We know,” began the latter, “that thou, great king, art wroth with the Massagetae because thy father fell in war with our tribe—a war which he alone had provoked with a people who had done naught to offend him.”

“My father was justified in punishing your nation,” interrupted the king. “Your Queen Tomyris had dared to refuse him her hand in marriage.”

“Be not wroth, O King,” answered the Massagetan, “when I tell thee that our entire nation approved of that act. Even a child could see that the great Cyrus only desired to add our queen to the number of his wives, hoping, in his insatiable thirst for more territories, to gain our land with her.”

Cambyses was silent and the envoy went on. “Cyrus caused a bridge to be made over our boundary river, the Araxes. We were not dismayed at this, and Tomyris sent word that he might save himself this trouble, for that the Massagetae were willing either to await him quietly in their own land, leaving the passage of the river free, or to meet him in his. Cyrus decided, by the advice of the dethroned king of Lydia, (as we learnt afterwards, through some prisoners of war) on meeting us in our own land and defeating us by a stratagem. With this intention he sent at first only a small body of troops, which could be easily dispersed and destroyed by our arrows and lances, and allowed us to seize his camp without striking a blow. Believing we had defeated this insatiable conqueror, we feasted on his abundant stores, and, poisoned by the sweet unknown drink which you call wine, fell into a stupefied slumber, during which his soldiers fell upon us, murdered the greater number of our warriors and took many captives. Among the latter was the brave, young Spargapises, our queen’s son.

“Hearing in his captivity, that his mother was willing to conclude peace with your nation as the price of his liberty, he asked to have his chains taken off. The request was granted, and on obtaining the use of his hands he seized a sword and stabbed himself, exclaiming: ‘I sacrifice my life for the freedom of my nation.’”

“No sooner did we hear the news that the young prince we loved so well had died thus, than we assembled all the forces yet left to us from your swords and fetters. Even old men and boys flew to arms to revenge our noble Spargapises, and sacrifice themselves, after his example, for Massagetaen freedom. Our armies met; ye were worsted and Cyrus fell. When Tomyris found his body lying in a pool of human blood, she cried: ‘Methinks, insatiable conqueror, thou art at last sated with blood!’ The troop, composed of the flower of your nobility, which you call the Immortals, drove us back and carried your father’s dead body forth from our closest ranks. You led them on, fighting like a lion. I know you well, and that wound across your manly face, which adorns it like a purple badge of honor, was made by the sword now hanging at my side.”

A movement passed through the listening crowd; they trembled for the bold speaker’s life. Cambyses, however, looked pleased, nodded approvingly to the man and answered: “Yes, I recognize you too now; you rode a red horse with golden trappings. You shall see that the Persians know how to honor courage. Bow down before this man, my friends, for never did I see a sharper sword nor a more unwearied arm than his; and such heroic courage deserves honor from the brave, whether shown by friend or foe. As for you, Massagetae, I would advise you to go home quickly and prepare for war; the mere recollection of your strength and courage increases my longing to test it once more. A brave foe, by Mithras, is far better than a feeble friend. You shall be allowed to return home in peace; but beware of remaining too long within my reach, lest the thought of the vengeance I owe my father’s soul should rouse my anger, and your end draw suddenly nigh.”

A bitter smile played round the bearded mouth of the warrior as he made answer to this speech. “The Massagetae deem your father’s soul too well avenged already. The only son of our queen, his people’s pride, and in no way inferior to Cyrus, has bled for him. The shores of the Araxes have been fertilized by the bodies of fifty thousand of my countrymen, slain as offerings for your dead king, while only thirty thousand fell there on your own side. We fought as bravely as you, but your armor is better able to resist the arrows which pierce our clothing of skins. And lastly, as the most cruel blow of all, ye slew our queen.”

“Tomyris is dead?” exclaimed Cambyses interrupting him. “You mean to tell me that the Persians have killed a woman? Answer at once, what has happened to your queen?”

“Tomyris died ten months ago of grief for the loss of her only son, and I have therefore a right to say that she too fell a sacrifice to the war with Persia and to your father’s spirit.”

“She was a great woman,” murmured Cambyses, his voice unsteady from emotion. “Verily, I begin to think that the gods themselves have undertaken to revenge my father’s blood on your nation. Yet I tell you that, heavy as your losses may seem, Spargapises, Tomyris and fifty thousand Massagetae can never outweigh the spirit of one king of Persia, least of all of a Cyrus.”

“In our country,” answered the envoy, “death makes all men equal. The spirits of the king and the slave are of equal worth. Your father was a great man, but we have undergone awful sufferings for his sake. My tale is not yet ended. After the death of Tomyris discord broke out among the Massagetae. Two claimants for the crown appeared; half our nation fought for the one, half for the other, and our hosts were thinned, first by this fearful civil war and then by the pestilence which followed in its track. We can no longer resist your power, and therefore come with heavy loads of pure gold as the price of peace.”

“Ye submit then without striking a blow?” asked Cambyses. “Verily, I had expected something else from such heroes; the numbers of my host, which waits assembled on the plains of Media, will prove that. We cannot go to battle without an enemy. I will dismiss my troops and send a satrap. Be welcome as new subjects of my realm.”

The red blood mounted into the cheeks of the Massagetan warrior on hearing these words, and he answered in a voice trembling with excitement: “You err, O King, if you imagine that we have lost our old courage, or learnt to long for slavery. But we know your strength; we know that the small remnant of our nation, which war and pestilence have spared, cannot resist your vast and well-armed hosts. This we admit, freely and honestly as is the manner of the Massagetae, declaring however at the same time, that we are determined to govern ourselves as of yore, and will never receive laws or ordinances from a Persian satrap. You are wroth, but I can bear your angry gaze and yet repeat my declaration.”

“And my answer,” cried Cambyses, “is this: Ye have but one choice: either to submit to my sceptre, become united to the kingdom of Persia under the name of the Massagetan province, and receive a satrap as my representative with due reverence, or to look upon yourselves as my enemies, in which case you will be forced by arms to conform to those conditions which I now offer you in good part. To-day you could secure a ruler well-affected to your cause, later you will find in me only a conqueror and avenger. Consider well before you answer.”

“We have already weighed and considered all,” answered the warrior, “and, as free sons of the desert, prefer death to bondage. Hear what the council of our old men has sent me to declare to you:—The Massageta; have become too weak to oppose the Persians, not through their own fault, but through the heavy visitation of our god, the sun. We know that you have armed a vast host against us, and we are ready to buy peace and liberty by a yearly tribute. But if you persist in compelling us to submit by force of arms, you can only bring great damage on yourselves. The moment your army nears the Araxes, we shall depart with our wives and children and seek another home, for we have no fixed dwellings like yours, but are accustomed to rove at will on our swift horses, and to rest in tents. Our gold we shall take with us, and shall fill up, destroy, and conceal the pits in which you could find new treasures. We know every spot where gold is to be found, and can give it in abundance, if you grant us peace and leave us our liberty; but, if you venture to invade our territory, you win nothing but an empty desert and an enemy always beyond your reach,—an enemy who may become formidable, when he has had time to recover from the heavy losses which have thinned his ranks. Leave us in peace and freedom and we are ready to give every year five thousand swift horses of the desert, besides the yearly tribute of gold; we will also come to the help of the Persian nation when threatened by any serious danger.”

The envoy ceased speaking. Cambyses did not answer at once; his eyes were fixed on the ground in deep thought. At last he said, rising at the same time from his throne: “We will take counsel on this matter over the wine to-night, and to-morrow you shall hear what answer you can bring to your people. Gobryas, see that these men are well cared for, and send the Massagetan, who wounded me in battle, a portion of the best dishes from my own table.”