Читать книгу An Egyptian Princess — Complete - Георг Эберс - Страница 13

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The doors of the supper-room now flew open. Two lovely, fair-haired boys, holding myrtle-wreaths, stood on each side of the entrance, and in the middle of the room was a large, low, brilliantly polished table, surrounded by inviting purple cushions.

[It was most probably usual for each guest to have his own little

table; but we read even in Homer of large tables on which the meals

were served up. In the time of Homer people sat at table, but the

recumbent position became universal in later times.]

Rich nosegays adorned this table, and on it were placed large joints of roast meat, glasses and dishes of various shapes filled with dates, figs, pomegranates, melons and grapes, little silver beehives containing honey, and plates of embossed copper, on which lay delicate cheese from the island of Trinakria. In the midst was a silver table-ornament, something similar to an altar, from which arose fragrant clouds of incense.

At the extreme end of the table stood the glittering silver cup in which the wine was to be mixed.

[The Greeks were not accustomed to drink unmingled wine. Zaleukus

forbade to all citizens the pure juice of the grape under penalty of

death, and Solon under very severe penalties, unless required as

medicine. The usual mixture was composed of three-fifths water to

two-fifths wine.]

This was of beautiful AEginetan workmanship, its crooked handles representing two giants, who appeared ready to sink under the weight of the bowl which they sustained.

Like the altar, it was enwreathed with flowers, and a garland of roses or myrtle had been twined around the goblet of each guest.

The entire floor was strewed with rose-leaves, and the room lighted by many lamps which were hung against the smooth, white, stucco walls.

No sooner were the guests reclining on their cushions, than the fair-haired boys reappeared, wound garlands of ivy and myrtle around the heads and shoulders of the revellers, and washed their feet in silver basins. The Sybarite, though already scented with all the perfumes of Arabia, would not rest until he was completely enveloped in roses and myrtle, and continued to occupy the two boys even after the carver had removed the first joints from the table in order to cut them up; but as soon as the first course, tunny-fish with mustard-sauce, had been served, he forgot all subordinate matters, and became absorbed in the enjoyment of the delicious viands.

Rhodopis, seated on a chair at the head of the table, near the wine-bowl, not only led the conversation, but gave directions to the slaves in waiting.

[The women took their meals sitting. The Greeks, like the

Egyptians, had chairs with backs and arms. The form of the solia or

throne has become familiar to us from the discoveries at Pompeii and

the representations of many gods and distinguished persons. It had

a high, almost straight back, and supports for the arms.]

She gazed on her cheerful guests with a kind of pride, and seemed to be devoting her attention to each exclusively, now asking the Delphian how he had succeeded in his mission, then the Sybarite whether he was content with the performances of her cook, and then listening eagerly to Ibykus, as he told how the Athenian, Phrynichus, had introduced the religious dramas of Thespis of Ikaria into common life, and was now representing entire histories from the past by means of choruses, recitative and answer.

Then she turned to the Spartan, remarking, that to him alone of all her guests, instead of an apology for the simplicity of the meal, she felt she owed one for its luxury. The next time he came, her slave Knakias, who, as an escaped Helot, boasted that he could cook a delicious blood-soup (here the Sybarite shuddered), should prepare him a true Lacedaemonian repast.

When the guests had eaten sufficiently they again washed their hands; the plates and dishes were removed, the floor cleansed, and wine and water poured into the bowl.

[The Symposium began after the real meal. Not till that was over

did the guests usually adorn themselves with wreaths, wash their

hands with Smegma or Smema (a kind of soap) and begin to drink.]

At last, when Rhodopis had convinced herself that the right moment was come, she turned to Phanes, who was engaged in a discussion with the Milesians, and thus addressed him:

“Noble friend, we have restrained our impatience so long that it must surely now be your duty to tell us what evil chance is threatening to snatch you from Egypt and from our circle. You may be able to leave us and this country with a light heart, for the gods are wont to bless you Ionians with that precious gift from your very birth, but we shall remember you long and sadly. I know of no worse loss than that of a friend tried through years, indeed some of us have lived too long on the Nile not to have imbibed a little of the constant, unchanging Egyptian temperament. You smile, and yet I feel sure that long as you have desired to revisit your dear Hellas, you will not be able to leave us quite without regret. Ah, you admit this? Well, I knew I had not been deceived. But now tell us why you are obliged to leave Egypt, that we may consider whether it may not be possible to get the king’s decree reversed, and so keep you with us.”

Phanes smiled bitterly, and replied: “Many thanks, Rhodopis, for these flattering words, and for the kind intention either to grieve over my departure, or if possible, to prevent it. A hundred new faces will soon help you to forget mine, for long as you have lived on the Nile, you are still a Greek from the crown of the head to the sole of the foot, and may thank the gods that you have remained so. I am a great friend of constancy too, but quite as great an enemy of folly, and is there one among you who would not call it folly to fret over what cannot be undone? I cannot call the Egyptian constancy a virtue, it is a delusion. The men who treasure their dead for thousands of years, and would rather lose their last loaf than allow a single bone belonging to one of their ancestors to be taken from them, are not constant, they are foolish. Can it possibly make me happy to see my friends sad? Certainly not! You must not imitate the Egyptians, who, when they lose a friend, spend months in daily-repeated lamentations over him. On the contrary, if you will sometimes think of the distant, I ought to say, of the departed, friend, (for as long as I live I shall never be permitted to tread Egyptian ground again), let it be with smiling faces; do not cry, ‘Ah! why was Phanes forced to leave us?’ but rather, ‘Let us be merry, as Phanes used to be when he made one of our circle!’ In this way you must celebrate my departure, as Simonides enjoined when he sang:

“If we would only be more truly wise,

We should not waste on death our tears and sighs,

Nor stand and mourn o’er cold and lifeless clay

More than one day.

For Death, alas! we have no lack of time;

But Life is gone, when scarcely at its prime,

And is e’en, when not overfill’d with care

But short and bare!”

“If we are not to weep for the dead, how much less ought we to grieve for absent friends! the former have left us for ever, but to the latter we say at parting, ‘Farewell, until we meet again’ ”

Here the Sybarite, who had been gradually becoming more and more impatient, could not keep silent any longer, and called out in the most woe begone tone: “Will you never begin your story, you malicious fellow? I cannot drink a single drop till you leave off talking about death. I feel cold already, and I am always ill, if I only think of, nay, if I only hear the subject mentioned, that this life cannot last forever.” The whole company burst into a laugh, and Phanes began to tell his story:

“You know that at Sais I always live in the new palace; but at Memphis, as commander of the Greek body-guard which must accompany the king everywhere, a lodging was assigned me in the left wing of the old palace.

“Since Psamtik the First, Sais has always been the royal residence, and the other palaces have in consequence become somewhat neglected. My dwelling was really splendidly situated, and beautifully furnished; it would have been first-rate, if, from the first moment of my entrance, a fearful annoyance had not made its appearance.

“In the day-time, when I was seldom at home, my rooms were all that could be wished, but at night it was impossible to sleep for the tremendous noise made by thousands of rats and mice under the old floors, and couches, and behind the hangings.

“Even in the first night an impudent mouse ran over my face.

“I was quite at a loss what to do, till an Egyptian soldier sold me two large cats, and these, in the course of many weeks, procured me some rest from my tormentors.

“Now, you are probably all aware that one of the charming laws of this most eccentric nation, (whose culture and wisdom, you, my Milesian friends, cannot sufficiently praise), declares the cat to be a sacred animal. Divine honors are paid to these fortunate quadrupeds as well as to many other animals, and he who kills a cat is punished with the same severity as the murderer of a human being.”

Till now Rhodopis had been smiling, but when she perceived that Phanes’ banishment had to do with his contempt for the sacred animals, her face became more serious. She knew how many victims, how many human lives, had already been sacrificed to this Egyptian superstition, and how, only a short time before, the king Amasis himself had endeavored in vain to rescue an unfortunate Samian, who had killed a cat, from the vengeance of the enraged populace.

[The cat was probably the most sacred of all the animals worshipped

by the Egyptians. Herod tells that when a house was on fire the

Egyptians never thought of extinguishing the fire until their cats

were all saved, and that when a cat died, they shaved their heads in

sign of mourning. Whoever killed one of these animals, whether

intentionally or by accident, suffered the penalty, of death,

without any chance of mercy. Diod. (I. 81.) himself witnessed the

murder of a Roman citizen who had killed a cat, by the Egyptian

people; and this in spite of the authorities, who in fear of the

powerful Romans, endeavored to prevent the deed. The bodies of the

cats were carefully embalmed and buried, and their mummies are to be

found in every museum. The embalmed cat, carefully wrapped in linen

bandages, is oftener to be met with than any other of the many

animals thus preserved by the Egyptians. In spite of the great care

bestowed on cats, there can have been no lack of mice in Egypt. In

one nomos or province the shrew-mouse was sacred, and a satirical,

obscene papyrus in Turin shows us a war between the cats and mice;

the Papyrus Ebers contains poisons for mice. We ourselves possess a

shrew-mouse exquisitely wrought in bronze.]

“Everything was going well,” continued the officer, “when we left Memphis two years ago.

“I confided my pair of cats to the care of one of the Egyptian servants at the palace, feeling sure that these enemies of the rats would keep my dwelling clear for the future; indeed I began to feel a certain veneration for my deliverers from the plague of mice.

“Last year Amasis fell ill before the court could adjourn to Memphis, and we remained at Sais.

“At last, about six week ago, we set out for the city of the Pyramids. I betook me to my old quarters; not the shadow of a mouse’s tail was to be seen there, but instead, they swarmed with another race of animals not one whit dearer to me than their predecessors. The pair of cats had, during my two years’ absence, increased twelve-fold. I tried all in my power to dislodge this burdensome brood of all ages and colors, but in vain; every night my sleep was disturbed by horrible choruses of four-footed animals, and feline war-cries and songs.

“Every year, at the period of the Bubastis festival, all superfluous cats may be brought to the temple of the cat-headed goddess Pacht, where they are fed and cared for, or, as I believe, when they multiply too fast, quietly put out of the way. These priests are knaves!

“Unfortunately the journey to the said temple” did not occur during the time of our stay in Memphis; however, as I really could not tolerate this army of tormentors any longer, I determined at least to get rid of two families of healthy kittens with which their mothers had just presented me. My old slave Mus, from his very name a natural enemy of cats, was told to kill the little creatures, put them into a sack, and throw them into the Nile.

“This murder was necessary, as the mewing of the kittens would otherwise have betrayed the contents of the sack to the palace-warders. In the twilight poor Muss betook himself to the Nile through the grove of Hathor, with his perilous burden. But alas! the Egyptian attendant who was in the habit of feeding my cats, had noticed that two families of kittens were missing, and had seen through our whole plan.

“My slave took his way composedly through the great avenue of Sphinxes, and by the temple of Ptah, holding the little bag concealed under his mantle. Already in the sacred grove he noticed that he was being followed, but on seeing that the men behind him stopped before the temple of Ptah and entered into conversation with the priests, he felt perfectly reassured and went on.

“He had already reached the bank of the Nile, when he heard voices calling him and a number of people running towards him in haste; at the same moment a stone whistled close by his head.

“Mus at once perceived the danger which was threatening him. Summoning all his strength he rushed down to the Nile, flung the bag in, and then with a beating heart, but as he imagined without the slightest evidence of guilt, remained standing on the shore. A few moments later he was surrounded by at least a hundred priests.

“Even the high-priest of Ptah, my old enemy Ptahotep, had not disdained to follow the pursuers in person.

“Many of the latter, and amongst them the perfidious palace-servant, rushed at once into the Nile, and there, to our confusion, found the bag with its twelve little corpses, hanging entirely uninjured among the Papyrus-reeds and bean-tendrils. The cotton coffin was opened before the eyes of the high-priest, a troop of lower priests, and at least a thousand of the inhabitants of Memphis, who had hurried to the spot, and when the miserable contents were disclosed, there arose such fearful howls of anguish, and such horrible cries of mingled lamentation and revenge, that I heard them even in the palace.

“The furious multitude, in their wild rage, fell on my poor servant, threw him down, trampled on him and would have killed him, had not the all-powerful high-priest-designing to involve me, as author of the crime, in the same ruin—commanded them to cease and take the wretched malefactor to prison.

“Half an hour later I was in prison too.

“My old Mus took all the guilt of the crime on himself, until at last, by means of the bastinado, the high-priest forced him to confess that I had ordered the killing of the kittens, and that he, as a faithful servant, had not dared to disobey.

“The supreme court of justice, whose decisions the king himself has no power to reverse, is composed of priests from Memphis, Heliopolis and Thebes: you can therefore easily believe that they had no scruple in pronouncing sentence of death on poor Mus and my own unworthy Greek self. The slave was pronounced guilty of two capital offences: first, of the murder of the sacred animals, and secondly, of a twelve-fold pollution of the Nile through dead bodies. I was condemned as originator of this, (as they termed it) four-and-twenty-fold crime.