Читать книгу The Tales of Ancient Egypt (10 Historical Novels) - Георг Эберс - Страница 38

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On the morning after the trial of the bow, Cambyses was seized by such a violent attack of his old illness, that he was forced to keep his room for two days and nights, ill in mind and body; at times raging like a madman, at others weak and powerless as a little child.

On the third day he recovered consciousness and remembered the awful charge he had laid on Prexaspes, and that it was only too possible he might have executed it already. At this thought he trembled, as he had never trembled in his life before. He sent at once for the envoy’s eldest son, who was one of the royal cup-bearers. The boy said his father had left Memphis, without taking leave of his family. He then sent for Darius, Zopyrus and Gyges, knowing how tenderly they loved Bartja, and enquired after their friend. On hearing from them that he was at Sais, he sent the three youths thither at once, charging them, if they met Prexaspes on the way, to send him back to Memphis without delay. This haste and the king’s strange behavior were quite incomprehensible to the young Achaemenidae; nevertheless they set out on their journey with all speed, fearing that something must be wrong.

Cambyses, meanwhile, was miserably restless, inwardly cursed his habit of drinking and tasted no wine the whole of that clay. Seeing his mother in the palace-gardens, he avoided her; he durst not meet her eye.

The next eight days passed without any sign of Prexaspes’ return; they seemed to the king like a year. A hundred times he sent for the young cup-bearer and asked if his father had returned; a hundred times he received the same disappointing answer.

At sunset on the thirteenth day, Kassandane sent to beg a visit from him. The king went at once, for now he longed to look on the face of his mother; he fancied it might give him back his lost sleep.

After he had greeted her with a tenderness so rare from him, that it astonished her, he asked for what reason she had desired his presence. She answered, that Bartja’s wife had arrived at Memphis under singular circumstances and had said she wished to present a gift to Cambyses. He gave Sappho an audience at once, and heard from her that Prexaspes had brought her husband an order to start for Arabia, and herself a summons to Memphis from the queen-mother. At these words the king turned very pale, and his features were agitated with pain as he looked at his brother’s lovely young wife. She felt that something unusual was passing in his mind, and such dreadful forebodings arose in her own, that she could only offer him the gift in silence and with trembling hands.

“My husband sends you this,” she said, pointing to the ingeniously-wrought box, which contained the wax likeness of Nitetis. Rhodopis had advised her to take this to the king in Bartja’s name, as a propitiatory offering.

Cambyses showed no curiosity as to the contents of the box, gave it in charge to a eunuch, said a few words which seemed meant as thanks to his sister-in law, and left the women’s apartments without even so much as enquiring after Atossa, whose existence he seemed to have forgotten.

He had come to his mother, believing that the visit would comfort and calm his troubled mind, but Sappho’s words had destroyed his last hope, and with that his last possibility of rest or peace. By this time either Prexaspes would already have committed the murder, or perhaps at that very moment might be raising his dagger to plunge it into Bartja’s heart.

How could he ever meet his mother again after Bartja’s death? how could he answer her questions or those of that lovely Sappho, whose large, anxious, appealing eyes had touched him so strangely?

A voice within told him, that his brother’s murder would be branded as a cowardly, unnatural, and unjust deed, and he shuddered at the thought. It seemed fearful, unbearable, to be called an assassin. He had already caused the death of many a man without the least compunction, but that had been done either in fair fight, or openly before the world. He was king, and what the king did was right. Had he killed Bartja with his own hand, his conscience would not have reproached him; but to have had him privately put out of the way, after he had given so many proofs of possessing first-rate manly qualities, which deserved the highest praise—this tortured him with a feeling of rage at his own want of principle,-a feeling of shame and remorse which he had never known before. He began to despise himself. The consciousness of having acted, and wished to act justly, forsook him, and he began to fancy, that every one who had been executed by his orders, had been, like Bartja, an innocent victim of his fierce anger. These thoughts became so intolerable, that he began to drink once more in the hope of drowning them. But now the wine had precisely the opposite effect, and brought such tormenting thoughts, that, worn out as he was already by epileptic fits and his habit of drinking, both body and mind threatened to give way to the agitation caused by the events of the last months. Burning and shivering by turns, he was at last forced to lie down. While the attendants were disrobing him, he remembered his brother’s present, had the box fetched and opened, and then desired to be left alone. The Egyptian paintings on the outside of the box reminded him of Nitetis, and then he asked himself what she would have said to his deed. Fever had already begun, and his mind was wandering as he took the beautiful wax bust out of the box. He stared in horror at the dull, immovable eyes. The likeness was so perfect, and his judgment so weakened by wine and fever, that he fancied himself the victim of some spell, and yet could not turn his eyes from those dear features. Suddenly the eyes seemed to move. He was seized with terror, and, in a kind of convulsion, hurled what he thought had become a living head against the wall. The hollow, brittle wax broke into a thousand fragments, and Cambyses sank back on to his bed with a groan.

From that moment the fever increased. In his delirium the banished Phanes appeared, singing a scornful Greek song and deriding him in such infamous words, that his fists clenched with rage. Then he saw his friend and adviser, Croesus, threatening him in the very same words of warning, which he had used when Bartja had been sentenced to death by his command on account of Nitetis: “Beware of shedding a brother’s blood; the smoke thereof will rise to heaven and become a cloud, that must darken the days of the murderer, and at last cast down the lightnings of heaven upon his head.”

And in his delirious fancy this figure of speech became a reality. A rain of blood streamed down upon him from dark clouds; his clothes and hands were wet with the loathsome moisture. He went down to the Nile to cleanse himself, and suddenly saw Nitetis coming towards him. She had the same sweet smile with which Theodorus had modelled her. Enchanted with this lovely vision, he fell down before her and took her hand, but he had scarcely touched it, when drops of blood appeared at the tips of her delicate fingers, and she turned away from him with every sign of horror. He humbly implored her to forgive him and come back; she remained inexorable. He grew angry, and threatened her, first with his wrath, and then with awful punishments. At last, as she only answered his threats by a low scornful laugh, he ventured to throw his dagger at her. She crumbled at once into a thousand pieces, like the wax statue. But the derisive laughter echoed on, and became louder. Many voices joined in it, each trying to outbid the other. And the voices of Bartja and Nitetis were the loudest,—their tone the most bitter. At last he could bear these fearful sounds no longer and stopped his ears; this was of no use, and he buried his head, first in the glowing desert-sand and then in the icy cold Nile-water, until his senses forsook him. On awaking, the actual state of things seemed incomprehensible to him. He had gone to bed in the evening, and yet he now saw, by the direction of the sun’s rays which fell on his bed, that, instead of dawning as he had expected, the day was growing dark. There could be no mistake; he heard the chorus of priests singing farewell to the setting Mithras.

Then he heard a number of people moving behind a curtain, which had been hung up at the head of his bed. He tried to turn in his bed, but could not; he was too weak. At last, finding it impossible to discover whether he was in real life or still in a dream, he called for his dressers and the courtiers, who were accustomed to be present when he rose. They appeared in a moment, and with them his mother, Prexaspes, a number of the learned among the Magi, and some Egyptians who were unknown to him. They told him, that he had been lying in a violent fever for weeks, and had only escaped death by the special mercy of the gods, the skill of the physicians, and the unwearied nursing of his mother. He looked enquiringly first at Kassandane, then at Prexaspes, lost consciousness again, and fell into a deep sleep, from which he awoke the next morning with renewed strength.

In four days he was strong enough to sit up and able to question Prexaspes on the only subject, which occupied his thoughts.

In consideration of his master’s weakness the envoy was beginning an evasive reply, when a threatening movement of the king’s gaunt, worn hand, and a look which had by no means lost its old power of awing into submission, brought him to the point at once, and in the hope of giving the king a great pleasure and putting his mind completely at rest, he began: “Rejoice, O King! the youth, who dared to desire the disparagement of thy glory, is no more. This hand slew him and buried his body at Baal-Zephon. The sand of the desert and the unfruitful waves of the Red Sea were the only witnesses of the deed; and no creature knows thereof beside thyself, O King, thy servant Prexaspes, and the gulls and cormorants, that hover over his grave.”

The king uttered a piercing shriek of rage, was seized by a fresh shivering-fit, and sank back once more in raving delirium.

Long weeks passed, every day of which threatened its death. At last, however, his strong constitution gained the day, but his mind had given way, and remained disordered and weak up to his last hour.

When he was strong enough to leave the sick-room and to ride and shoot once more, he abandoned himself more than ever to the pleasure of drinking, and lost every remnant of self-control.

The delusion had fixed itself in his disordered mind, that Bartja was not dead, but transformed into the bow of the King of Ethiopia, and that the Feruer (soul) of his father Cyrus had commanded him to restore Bartja to its original form, by subjugating the black nation.

This idea, which he confided to every one about him as a great secret, pursued him day and night and gave him no rest, until he had started for Ethiopia with an immense host. He was forced, however, to return without having accomplished his object, after having miserably lost the greater part of his army by heat and the scarcity of provisions. An historian, who may almost be spoken of as contemporary, tells us that the wretched soldiers, after having subsisted on herbs as long as they could, came to deserts where there was no sign of vegetation, and in their despair resorted to an expedient almost too fearful to describe. Lots were drawn by every ten men, and he on whom the lot fell was killed and eaten by the other nine.

[Herodotus visited Egypt some 60 years after the death of Cambyses,

454 B.C. He describes the Ethiopian campaign, III. 25.]

At last things went so far, that his subjects compelled this madman to return, but only, with their slavish Asiatic feelings, to obey him all the more blindly, when they found themselves once more in inhabited regions.

On reaching Memphis with the wreck of his army, he found the Egyptians in glorious apparel celebrating a festival. They had found a new Apis and were rejoicing over the reappearance of their god, incarnate in the sacred bull.

As Cambyses had heard at Thebes, that the army he had sent against the oasis of Ammon in the Libyan desert, had perished miserably in a Khamsin, or Simoom, and that his fleet, which was to conquer Carthage, had refused to fight with a people of their own race, he fancied that the Memphians must be celebrating a festival of joy at the news of his misfortunes, sent for their principal men, and after reproaching them with their conduct, asked why they had been gloomy and morose after his victories, but joyous at hearing of his misfortunes. The Memphians answered by explaining the real ground for their merry-making, and told him, that the appearance of the sacred bull was always celebrated in Egypt with the greatest rejoicings. Cambyses called them liars, and, as such, sentenced them to death. He then sent for the priests; received, however, exactly the same answer from them.

With the bitterest irony he asked to be allowed to make the acquaintance of this new god, and commanded them to bring him. The bull Apis was brought and the king told that he was the progeny of a virgin cow and a moonbeam, that he must be black, with a white triangular spot on the forehead, the likeness of an eagle on his back, and on his side the crescent moon. There must be two kinds of hair on his tail, and on his tongue an excrescence in the form of the sacred beetle Scarabaeus.

When Cambyses saw this deified creature he could discover nothing remarkable in him, and was so enraged that he plunged his sword into its side. As the blood streamed from the wound and the animal fell, he broke out into a piercing laugh, and cried: “Ye fools! so your gods are flesh and blood; they can be wounded. Such folly is worthy of you. But ye shall find, that it is not so easy to make a fool of me. Ho, guards! flog these priests soundly, and kill every one whom you find taking part in this mad celebration.” The command was obeyed and fearfully exasperated the Egyptians.

[According to Herod. III. 29. Cambyses’ sword slipped and ran into

the leg of the sacred bull. As the king died also of a wound in the

thigh, this just suits Herodotus, who always tries to put the

retribution that comes after presumptuous crime in the strongest

light; but it is very unlikely that the bull should have died of a

mere thigh wound.]

Apis died of his wound; the Memphians buried him secretly in the vaults belonging to the sacred bulls, near the Serapeum, and, led by Psamtik, attempted an insurrection against the Persians. This was very quickly put down, however, and cost Psamtik his life,—a life the stains and severities of which deserve to be forgiven, in consideration of his unwearied, ceaseless efforts to deliver his people from a foreign yoke, and his death in the cause of freedom.

Cambyses’ madness had meanwhile taken fresh forms. After the failure of his attempt to restore Bartja, (transformed as he fancied into a bow) to his original shape, his irritability increased so frightfully that a single word, or even a look, was sufficient to make him furious. Still his true friend and counsellor, Croesus, never left him, though the king had more than once given him over to the guards for execution. But the guards knew their master; they took good care not to lay hands on the old man, and felt sure of impunity, as the king would either have forgotten his command, or repented of it by the next day, Once, however, the miserable whip bearers paid a fearful penalty for their lenity. Cambyses, while rejoicing that Croesus was saved, ordered his deliverers to be executed for disobedience without mercy.

It would be repugnant to us to repeat all the tales of barbarous cruelties, which are told of Cambyses at this insane period of his life; but we cannot resist mentioning a few which seem to us especially characteristic.

While sitting at table one day, already somewhat intoxicated, he asked Prexaspes what the Persians thought of him. The envoy, who in hopes of deadening his tormenting conscience by the performance of noble and dangerous acts, let no opportunity pass of trying to exercise a good influence over his sovereign, answered that they extolled him on every point, but thought he was too much addicted to wine.

These words, though spoken half in jest, put the king into a violent passion, and he almost shrieked: “So the Persians say, that the wine has taken away my senses, do they? on the contrary, I’ll show them that they’ve lost their own.” And as he spoke he bent his bow, took aim for a moment at Prexaspes’ eldest son, who, as cup-bearer, was standing at the back of the hall waiting for and watching every look of his sovereign, and shot him in the breast. He then gave orders that the boy’s body should be opened and examined. The arrow had pierced the centre of his heart. This delighted the senseless tyrant, and he called out with a laugh: “Now you see, Prexaspes, it’s the Persians who have lost their judgment, not I. Could any one have hit the mark better?”

Prexaspes stood there, pale and motionless, compelled to watch the horrid scene, like Niobe when chained to Sipylus. His servile spirit bowed before the ruler’s power, instead of arming his right hand with the dagger of revenge, and when the frantic king asked him the same question a second time, he actually answered, pressing his hand on his heart: “A god could not have hit the mark more exactly.”

A few weeks after this, the king went to Sais, and there was shown the rooms formerly occupied by his bride. This brought back all the old painful recollections in full force, and at the same time his clouded memory reminded him, though without any clearness of detail, that Amasis had deceived both Nitetis and himself. He cursed the dead king and furiously demanded to be taken to the temple of Neith, where his mummy was laid. There he tore the embalmed body out of its sarcophagus, caused it to be scourged, to be stabbed with pins, had the hair torn off and maltreated it in every possible way. In conclusion, and contrary to the ancient Persian religious law, which held the pollution of pure fire by corpses to be a deadly sin, he caused Amasis’ dead body to be burnt, and condemned the mummy of his first wife, which lay in a sarcophagus at Thebes, her native place, to the same fate.

On his return to Memphis, Cambyses did not shrink from personally ill-treating his wife and sister, Atossa.

He had ordered a combat of wild beasts to take place, during which, amongst other entertainments of the same kind, a dog was to fight with a young lion. The lion had conquered his antagonist, when another dog, the brother of the conquered one, broke away from his chain, attacked the lion, and with the help of the wounded dog, vanquished him.

This scene delighted Cambyses, but Kassandane and Atossa, who had been forced by the king’s command to be present, began to weep aloud.

The tyrant was astonished, and on asking the reason for their tears, received as answer from the impetuous Atossa, that the brave creature who had risked its own life to save its brother, reminded her of Bartja. She would not say by whom he had been murdered, but his murder had never been avenged.

These words so roused the king’s anger, and so goaded his conscience, that in a fit of insane fury he struck the daring woman, and might possibly have killed her, if his mother had not thrown herself into his arms and exposed her own body to his mad blows.

Her voice and action checked his rage, for he had not lost reverence for his mother; but her look of intense anger and contempt, which he clearly saw and could not forget, begot a fresh delusion in his mind. He believed from that moment, that the eyes of women had power to poison him; he started and hid himself behind his companions whenever he saw a woman, and at last commanded that all the female inhabitants of the palace at Memphis, his mother not excepted, should be sent back to Ecbatana. Araspes and Gyges were appointed to be their escort thither.

......................

The caravan of queens and princesses had arrived at Sais; they alighted at the royal palace. Croesus had accompanied them thus far on their way from Egypt.

Kassandane had altered very much during the last few years. Grief and suffering had worn deep lines in her once beautiful face, though they had had no power to bow her stately figure.

Atossa, on the contrary, was more beautiful than ever, notwithstanding all she had suffered. The refractory and impetuous child, the daring spirited girl, had developed into a dignified, animated and determined woman. The serious side of life, and three sad years passed with her ungovernable husband and brother, had been first-rate masters in the school of patience, but they had not been able to alienate her heart from her first love. Sappho’s friendship had made up to her in some measure for the loss of Darius.

The young Greek had become another creature, since the mysterious departure of her husband. Her rosy color and her lovely smile were both gone. But she was wonderfully beautiful, in spite of her paleness, her downcast eyelashes and languid attitude. She looked like Ariadne waiting for Theseus. Longing and expectation lay in every look, in the low tone of her voice, in her measured walk. At the sound of approaching steps, the opening of a door or the unexpected tones of a man’s voice, she would start, get up and listen, and then sink back into the old waiting, longing attitude, disappointed but not hopeless. She began to dream again, as she had been so fond of doing in her girlish days.

She was her old self only when playing with her child. Then the color came back to her cheeks, her eyes sparkled, she seemed once more to live in the present, and not only in the past or future.

Her child was everything to her. In that little one Bartja seemed to be still alive, and she could love the child with all her heart and strength, without taking one iota from her love to him. With this little creature the gods had mercifully given her an aim in life and a link with the lower world, the really precious part of which had seemed to vanish with her vanished husband. Sometimes, as she looked into her baby’s blue eyes, so wonderfully like Bartja’s, she thought: Why was not she born a boy? He would have grown more like his father from day to day, and at last, if such a thing indeed could ever be, a second Bartja would have stood before me.

But such thoughts generally ended soon in her pressing the little one closer than ever to her heart, and blaming herself for ingratitude and folly.

One day Atossa put the same idea in words, exclaiming: “If Parmys were only a boy! He would have grown up exactly like his father, and have been a second Cyrus for Persia.” Sappho smiled sadly at her friend, and covered the little one with kisses, but Kassandane said: “Be thankful to the gods, my child, for having given you a daughter. If Parmys were a boy, he would be taken from you as soon as he had reached his sixth year, to be brought up with the sons of the other Achaemenidae, but your daughter will remain your own for many years.”

Sappho trembled at the mere thought of parting from her child; she pressed its little fair curly head close to her breast, and never found, fault with her treasure again for being a girl.

Atossa’s friendship was a great comfort to her poor wounded heart. With her she could speak of Bartja as much and as often as she would, and was always certain of a kind and sympathizing listener. Atossa had loved her vanished brother very dearly. And even a stranger would have enjoyed hearing Sappho tell of her past happiness. Her words rose into real eloquence in speaking of those bright days; she seemed like an inspired poetess. Then she would take her lyre, and with her clear, sweet, plaintive voice sing the love-songs of the elder Sappho, in which all her own deepest feelings were so truly expressed, and fancy herself once more with her lover sitting under the sweet-scented acanthus in the quiet night, and forget the sad reality of her present life. And when, with a deep sigh, she laid aside the lyre and came back out of this dream-kingdom, the tears were always to be seen in Kassandane’s eyes, though she did not understand the language in which Sappho had been singing, and Atossa would bend down and kiss her forehead.

Thus three long years had passed, during which Sappho had seldom seen her grandmother, for, as the mother of Parmys, she was by the king’s command, forbidden to leave the harem, unless permitted and accompanied either by Kassandane or the eunuchs.

On the present occasion Croesus, who had always loved, and loved her still, like a daughter, had sent for Rhodopis to Sais. He, as well as Kassandane, understood her wish to take leave of this, her dearest and most faithful friend, before setting out for Persia; besides which Kassandane had a great wish to see one in whose praise she had heard so much. When Sappho’s tender and sad farewell was over therefore, Rhodopis was summoned to the queen-mother.

A stranger, who saw these two women together, would have thought both were queens; it was impossible to decide which of the two had most right to the title.

Croesus, standing as he did in as close a relation to the one as to the other, undertook the office of interpreter, and the ready intellect of Rhodopis helped him to carry on an uninterrupted flow of conversation.

Rhodopis, by her own peculiar attractions, soon won the heart of Kassandane, and the queen knew no better way of proving this than by offering, in Persian fashion, to grant her some wish.

Rhodopis hesitated a moment; then raising her hands as if in prayer, she cried: “Leave me my Sappho, the consolation and beauty of my old age.”

Kassandane smiled sadly. “It is not in my power to grant that wish,” she answered. “The laws of Persia command, that the children of the Achaemenidae shall be brought up at the king’s gate. I dare not allow the little Parmys, Cyrus’ only grandchild, to leave me, and, much as Sappho loves you, you know she would not part from her child. Indeed, she has become so dear to me now, and to my daughter, that though I well understand your wish to have her, I could never allow Sappho to leave us.”

Seeing that Rhodopis’ eyes were filling with tears, Kassandane went on: “There is, however, a good way out of our perplexity. Leave Naukratis, and come with us to Persia. There you can spend your last years with us and with your granddaughter, and shall be provided with a royal maintenance.”

Rhodopis shook her head, hoary but still so beautiful, and answered in a suppressed voice: “I thank you, noble queen, for this gracious invitation, but I feel unable to accept it. Every fibre of my heart is rooted in Greece, and I should be tearing my life out by leaving it forever. I am so accustomed to constant activity, perfect freedom, and a stirring exchange of thought, that I should languish and die in the confinement of a harem. Croesus had already prepared me for the gracious proposal you have just made, and I have had a long and difficult battle to fight, before I could decide on resigning my dearest blessing for my highest good. It is not easy, but it is glorious, it is more worthy of the Greek name—to live a good and beautiful life, than a happy one—to follow duty rather than pleasure. My heart will follow Sappho, but my intellect and experience belong to the Greeks; and if you should ever hear that the people of Hellas are ruled by themselves alone, by their own gods, their own laws, the beautiful and the good, then you will know that the work on which Rhodopis, in league with the noblest and best of her countrymen, has staked her life, is accomplished. Be not angry with the Greek woman, who confesses that she would rather die free as a beggar than live in bondage as a queen, though envied by the whole world.”

Kassandane listened in amazement. She only understood part of what Rhodopis had said, but felt that she had spoken well and nobly, and at the conclusion gave her her hand to kiss. After a short pause, Kassandane said: “Do what you think right, and remember, that as long as I and my daughter live, your granddaughter will never want for true and faithful love.”

“Your noble countenance and the fame of your great virtue are warrant enough for that.” answered Rhodopis.

“And also,” added the queen, “the duty which lies upon me to make good the wrong, that has been done your Sappho.”

She sighed painfully and went on: “The little Parmys shall be carefully educated. She seems to have much natural talent, and can sing the songs of her native country already after her mother. I shall do nothing to check her love of music, though, in Persia the religious services are the only occasions in which that art is studied by any but the lower classes.”

At these words Rhodopis’ face glowed. “Will you permit me to speak openly, O Queen?” she said. “Speak without fear,” was Kassandane’s answer. “When you sighed so painfully just now in speaking of your dear lost son, I thought: Perhaps that brave young hero might have been still living, if the Persians had understood better how to educate their sons. Bartja told me in what that education consisted. To shoot, throw the spear, ride, hunt, speak the truth, and perhaps also to distinguish between the healing and noxious properties of certain plants: that is deemed a sufficient educational provision for a man’s life. The Greek boys are just as carefully kept to the practice of exercises for hardening and bracing the body; for these exercises are the founders and preservers of health, the physician is only its repairer and restorer. If, however, by constant practice a Greek youth were to attain to the strength of a bull, the truth of the Deity, and the wisdom of the most learned Egyptian priest, we should still look down upon him were he wanting in two things which only early example and music, combined with these bodily exercises, can give: grace and symmetry. You smile because you do not understand me, but I can prove to you that music, which, from what Sappho tells me, is not without its moving power for your heart, is as important an element in education as gymnastics, and, strange as it may sound, has an equal share in effecting the perfection of both body and mind. The man who devotes his attention exclusively to music will, if he be of a violent disposition, lose his savage sternness at first; he will become gentle and pliable as metal in the fire. But at last his courage will disappear too; his passionate temper will have changed into irritability, and he will be of little worth as a warrior, the calling and character most desired in your country. If, on the other hand, he confines himself to gymnastics only, he will, like Cambyses, excel in manliness and strength; but his mind—here my comparison ceases—will remain obtuse and blind, his perceptions will be confused, He will not listen to reason, but will endeavor to carry everything by force, and, lacking grace and proportion, his life will probably become a succession of rude and violent deeds. On this account we conclude that music is necessary not only for the mind, and gymnastics not only for the body, but that both, working together, elevate and soften the mind and strengthen the body—give manly grace, and graceful manliness.”

[The fundamental ideas of this speech are drawn from

Plato’s ideal “State.”]

After a moment’s pause Rhodopis went on: “The youth who has not received such an education, whose roughness has never been checked even in childhood, who has been allowed to vent his temper on every one, receiving flattery in return and never hearing reproof; who has been allowed to command before he has learnt to obey, and who has been brought up in the belief that splendor, power and riches are the highest good, can never possibly attain to the perfect manhood, which we beseech the gods to grant our boys. And if this unfortunate being happens to have been born with an impetuous disposition, ungovernable and eager passions, these will be only nourished and increased by bodily exercise unaccompanied by the softening influence of music, so that at last a child, who possibly came into the world with good qualities, will, merely through the defects in his education, degenerate into a destructive animal, a sensual self-destroyer, and a mad and furious tyrant.”

Rhodopis had become animated with her subject. She ceased, saw tears in the eyes of the queen, and felt that she had gone too far and had wounded a mother’s heart,—a heart full of noble feeling. She touched her robe, kissed its border, and said softly: “Forgive me.”

Kassandane looked her forgiveness, courteously saluted Rhodopis and prepared to leave the room. On the threshold, however, she stopped and said: “I am not angry. Your reproaches are just; but you too must endeavor to forgive, for I can assure you that he who has murdered the happiness of your child and of mine, though the most powerful, is of all mortals the most to be pitied. Farewell! Should you ever stand in need of ought, remember Cyrus’ widow, and how she wished to teach you, that the virtues the Persians desire most in their children are magnanimity and liberality.”

After saying this she left the apartment.

On the same day Rhodopis heard that Phanes was dead. He had retired to Crotona in the neighborhood of Pythagoras and there passed his time in reflection, dying with the tranquillity of a philosopher.

She was deeply affected at this news and said to Croesus: “Greece has lost one of her ablest men, but there are many, who will grow up to be his equals. The increasing power of Persia causes me no fear; indeed, I believe that when the barbarous lust of conquest stretches out its hand towards us, our many-headed Greece will rise as a giant with one head of divine power, before which mere barbaric strength must bow as surely as body before spirit.”

Three days after this, Sappho said farewell for the last time to her grandmother, and followed the queens to Persia. Notwithstanding the events which afterwards took place, she continued to believe that Bartja would return, and full of love, fidelity and tender remembrance, devoted herself entirely to the education of her child and the care of her aged mother-in-law, Kassandane.

Little Parmys became very beautiful, and learnt to love the memory of her vanished father next to the gods of her native land, for her mother’s tales had brought him as vividly before her as if he had been still alive and present with them.

Atossa’s subsequent good fortune and happiness did not cool her friendship. She always called Sappho her sister. The hanging-gardens were the latter’s residence in summer, and in her conversations there with Kassandane and Atossa one name was often mentioned—the name of her, who had been the innocent cause of events which had decided the destinies of great kingdoms and noble lives—the Egyptian Princess.