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By a marvellous combination of circumstances a number of fragments of the Royal Archives of Memphis have been preserved from destruction with the rest, containing petitions written on papyrus in the Greek language; these were composed by a recluse of Macedonian birth, living in the Serapeum, in behalf of two sisters, twins, who served the god as “Pourers out of the libations.”

At a first glance these petitions seem scarcely worthy of serious consideration; but a closer study of their contents shows us that we possess in them documents of the greatest value in the history of manners. They prove that the great Monastic Idea—which under the influence of Christianity grew to be of such vast moral and historical significance—first struck root in one of the centres of heathen religious practices; besides affording us a quite unexpected insight into the internal life of the temple of Serapis, whose ruined walls have, in our own day, been recovered from the sand of the desert by the indefatigable industry of the French Egyptologist Monsieur Mariette.

I have been so fortunate as to visit this spot and to search through every part of it, and the petitions I speak of have been familiar to me for years. When, however, quite recently, one of my pupils undertook to study more particularly one of these documents—preserved in the Royal Library at Dresden—I myself reinvestigated it also, and this study impressed on my fancy a vivid picture of the Serapeum under Ptolemy Philometor; the outlines became clear and firm, and acquired color, and it is this picture which I have endeavored to set before the reader, so far as words admit, in the following pages.

I did not indeed select for my hero the recluse, nor for my heroines the twins who are spoken of in the petitions, but others who might have lived at a somewhat earlier date under similar conditions; for it is proved by the papyrus that it was not once only and by accident that twins were engaged in serving in the temple of Serapis, but that, on the contrary, pair after pair of sisters succeeded each other in the office of pouring out libations.

I have not invested Klea and Irene with this function, but have simply placed them as wards of the Serapeum and growing up within its precincts. I selected this alternative partly because the existing sources of knowledge give us very insufficient information as to the duties that might have been required of the twins, partly for other reasons arising out of the plan of my narrative.

Klea and Irene are purely imaginary personages, but on the other hand I have endeavored, by working from tolerably ample sources, to give a faithful picture of the historical physiognomy of the period in which they live and move, and portraits of the two hostile brothers Ptolemy Philometor and Euergetes II., the latter of whom bore the nickname of Physkon: the Stout. The Eunuch Eulaeus and the Roman Publius Cornelius Scipio Nasica, are also historical personages.

I chose the latter from among the many young patricians living at the time, partly on account of the strong aristocratic feeling which he displayed, particularly in his later life, and partly because his nickname of Serapion struck me. This name I account for in my own way, although I am aware that he owed it to his resemblance to a person of inferior rank.

For the further enlightenment of the reader who is not familiar with this period of Egyptian history I may suggest that Cleopatra, the wife of Ptolemy Philometor—whom I propose to introduce to the reader—must not be confounded with her famous namesake, the beloved of Julius Caesar and Mark Antony. The name Cleopatra was a very favorite one among the Lagides, and of the queens who bore it she who has become famous through Shakespeare (and more lately through Makart) was the seventh, the sister and wife of Ptolemy XIV. Her tragical death from the bite of a viper or asp did not occur until 134 years later than the date of my narrative, which I have placed 164 years B.C.

At that time Egypt had already been for 169 years subject to the rule of a Greek (Macedonian) dynasty, which owed its name as that of the Ptolemies or Lagides to its founder Ptolemy Soter, the son of Lagus. This energetic man, a general under Alexander the Great, when his sovereign—333 B.C.—had conquered the whole Nile Valley, was appointed governor of the new Satrapy; after Alexander’s death in 323 B.C., Ptolemy mounted the throne of the Pharaohs, and he and his descendants ruled over Egypt until after the death of the last and most famous of the Cleopatras, when it was annexed as a province to the Roman Empire.

This is not the place for giving a history of the successive Ptolemies, but I may remark that the assimilating faculty exercised by the Greeks over other nations was potent in Egypt; particularly as the result of the powerful influence of Alexandria, the capital founded by Alexander, which developed with wonderful rapidity to be one of the most splendid centres of Hellenic culture and of Hellenic art and science.

Long before the united rule of the hostile brothers Ptolemy Philometor and Euergetes—whose violent end will be narrated to the reader of this story—Greek influence was marked in every event and detail of Egyptian life, which had remained almost unaffected by the characteristics of former conquerors—the Hyksos, the Assyrians and the Persians; and, under the Ptolemies, the most inhospitable and exclusive nation of early antiquity threw open her gates to foreigners of every race.

Alexandria was a metropolis even in the modern sense; not merely an emporium of commerce, but a focus where the intellectual and religious treasures of various countries were concentrated and worked up, and transmitted to all the nations that desired them. I have resisted the temptation to lay the scene of my story there, because in Alexandria the Egyptian element was too much overlaid by the Greek, and the too splendid and important scenery and decorations might easily have distracted the reader’s attention from the dramatic interest of the persons acting.

At that period of the Hellenic dominion which I have described, the kings of Egypt were free to command in all that concerned the internal affairs of their kingdom, but the rapidly-growing power of the Roman Empire enabled her to check the extension of their dominion, just as she chose.

Philometor himself had heartily promoted the immigration of Israelites from Palestine, and under him the important Jewish community in Alexandria acquired an influence almost greater than the Greek; and this not only in the city but in the kingdom and over their royal protector, who allowed them to build a temple to Jehovah on the shores of the Nile, and in his own person assisted at the dogmatic discussions of the Israelites educated in the Greek schools of the city. Euergetes II., a highly gifted but vicious and violent man, was, on the contrary, just as inimical to them; he persecuted them cruelly as soon as his brother’s death left him sole ruler over Egypt. His hand fell heavily even on the members of the Great Academy—the Museum, as it was called—of Alexandria, though he himself had been devoted to the grave labors of science, and he compelled them to seek a new home. The exiled sons of learning settled in various cities on the shores of the Mediterranean, and thus contributed not a little to the diffusion of the intellectual results of the labors in the Museum.

Aristarchus, the greatest of Philometor’s learned contemporaries, has reported for us a conversation in the king’s palace at Memphis. The verses about “the puny child of man,” recited by Cleopatra in chapter X., are not genuinely antique; but Friedrich Ritschl—the Aristarchus of our own days, now dead—thought very highly of them and gave them to me, some years ago, with several variations which had been added by an anonymous hand, then still in the land of the living. I have added to the first verse two of these, which, as I learned at the eleventh hour, were composed by Herr H. L. von Held, who is now dead, and of whom further particulars may be learned from Varnhagen’s ‘Biographisclaen Denkmalen’. Vol. VII. I think the reader will thank me for directing his attention to these charming lines and to the genius displayed in the moral application of the main idea. Verses such as these might very well have been written by Callimachus or some other poet of the circle of the early members of the Museum of Alexandria.

I was also obliged in this narrative to concentrate, in one limited canvas as it were, all the features which were at once the conditions and the characteristics of a great epoch of civilization, and to give them form and movement by setting the history of some of the men then living before the reader, with its complications and its denouement. All the personages of my story grew up in my imagination from a study of the times in which they lived, but when once I saw them clearly in outline they soon stood before my mind in a more distinct form, like people in a dream; I felt the poet’s pleasure in creation, and as I painted them their blood grew warm, their pulses began to beat and their spirit to take wings and stir, each in its appropriate nature. I gave history her due, but the historic figures retired into the background beside the human beings as such; the representatives of an epoch became vehicles for a Human Ideal, holding good for all time; and thus it is that I venture to offer this transcript of a period as really a dramatic romance.

Leipzig November 13, 1879. GEORG EBERS.