Uarda : a Romance of Ancient Egypt — Volume 04, Georg Ebers [book suggestions .txt] 📗

a good and evil principle in the world. If the All is indeed God, if God as the scriptures teach, is goodness, and if besides him is nothing at all, where is a place to be found for evil?"

"You talk like a school-boy," said Pentaur indignantly. "All that is, is good and reasonable in itself, but the infinite One, who prescribes his own laws and his own paths, grants to the finite its continuance through continual renewal, and in the changing forms of the finite progresses for evermore. What we call evil, darkness, wickedness, is in itself divine, good, reasonable, and clear; but it appears in another light to our clouded minds, because we perceive the way only and not the goal, the details only, and not the whole. Even so, superficial listeners blame the music, in which a discord is heard, which the harper has only evoked from the strings that his hearers may more deeply feel the purity of the succeeding harmony; even so, a fool blames the painter who has colored his board with black, and does not wait for the completion of the picture which shall be thrown into clearer relief by the dark background; even so, a child chides the noble tree, whose fruit rots, that a new life may spring up from its kernel. Apparent evil is but an antechamber to higher bliss, as every sunset is but veiled by night, and will soon show itself again as the red dawn of a new day."

"How convincing all that sounds!" answered the physician, "all, even the terrible, wins charm from your lips; but I could invert your proposition, and declare that it is evil that rules the world, and sometimes gives us one drop of sweet content, in order that we may more keenly feel the bitterness of life. You see harmony and goodness in everything. I have observed that passion awakens life, that all existence is a conflict, that one being devours another."

"And do you not feel the beauty of visible creation, and does not the immutable law in everything fill you with admiration and humility?"

"For beauty," replied Nebsecht, "I have never sought; the organ is somehow wanting in me to understand it of myself, though I willingly allow you to mediate between us. But of law in nature I fully appreciate the worth, for that is the veritable soul of the universe. You call the One 'Temt,' that is to say the total—the unity which is reached by the addition of many units; and that pleases me, for the elements of the universe and the powers which prescribe the paths of life are strictly defined by measure and number—but irrespective of beauty or benevolence."

"Such views," cried Pentaur troubled, "are the result of your strange studies. You kill and destroy, in order, as you yourself say, to come upon the track of the secrets of life. Look out upon nature, develop the faculty which you declare to be wanting, in you, and the beauty of creation will teach you without my assistance that you are praying to a false god."

"I do not pray," said Nebsecht, "for the law which moves the world is as little affected by prayers as the current of the sands in your hour- glass. Who tells you that I do not seek to come upon the track of the first beginning of things? I proved to you just now that I know more about the origin of Scarabei than you do. I have killed many an animal, not only to study its organism, but also to investigate how it has built up its form. But precisely in this work my organ for beauty has become blunt rather than keen. I tell you that the beginning of things is not more attractive to contemplate than their death and decomposition."

Pentaur looked at the physician enquiringly.

"I also for once," continued Nebsecht, "will speak in figures. Look at this wine, how pure it is, how fragrant; and yet it was trodden from the grape by the brawny feet of the vintagers. And those full ears of corn! They gleam golden yellow, and will yield us snow-white meal when they are ground, and yet they grew from a rotting seed. Lately you were praising to me the beauty of the great Hall of Columns nearly completed in the Temple of Amon over yonder in Thebes.

     [Begun by Rameses I. continued by Seti I., completed by Rameses II.
     The remains of this immense hall, with its 134 columns, have not
     their equal in the world.]

How posterity will admire it! I saw that Hall arise. There lay masses of freestone in wild confusion, dust in heaps that took away my breath, and three months since I was sent over there, because above a hundred workmen engaged in stone-polishing under the burning sun had been beaten to death. Were I a poet like you, I would show you a hundred similar pictures, in which you would not find much beauty. In the meantime, we have enough to do in observing the existing order of things, and investigating the laws by which it is governed."

"I have never clearly understood your efforts, and have difficulty in comprehending why you did not turn to the science of the haruspices," said Pentaur. "Do you then believe that the changing, and—owing to the conditions by which they are surrounded—the dependent life of plants and animals is governed by law, rule, and numbers like the movement of the stars?"

"What a question! Is the strong and mighty hand, which compels yonder heavenly bodies to roll onward in their carefully-appointed orbits, not delicate enough to prescribe the conditions of the flight of the bird, and the beating of the human heart?"

"There we are again with the heart," said the poet smiling, "are you any nearer your aim?"

The physician became very grave. "Perhaps tomorrow even," he said, "I may have what I need. You have your palette there with red and black color, and a writing reed. May I use this sheet of papyrus?"

"Of course; but first tell me . . . ."

"Do not ask; you would not approve of my scheme, and there would only be a fresh dispute."

"I think," said the poet, laying his hand on his friend's shoulder, "that we have no reason to fear disputes. So far they have been the cement, the refreshing dew of our friendship."

"So long as they treated of ideas only, and not of deeds."

"You intend to get possession of a human heart!" cried the poet. "Think of what you are doing! The heart is the vessel of that effluence of the universal soul, which lives in us."

"Are you so sure of that?" cried the physician with some irritation, "then give me the proof. Have you ever examined a heart, has any one member of my profession done so? The hearts of criminals and prisoners of war even are declared sacred from touch, and when we stand helpless by a patient, and see our medicines work harm as often as good, why is it? Only because we physicians are expected to work as blindly as an astronomer, if he were required to look at the stars through a board. At Heliopolis I entreated the great Urma Rahotep, the truly learned chief of our craft, and who held me in esteem, to allow me to examine the heart of a dead Amu; but he refused me, because the great Sechet leads virtuous Semites also into the fields of the blessed.

[According to the inscription accompanying the famous representations of the four nations (Egyptians, Semites, Libyans, and Ethiopians) in the tomb of Seti I.]

And then followed all the old scruples: that to cut up the heart of a beast even is sinful, because it also is the vehicle of a soul, perhaps a condemned and miserable human soul, which before it can return to the One, must undergo purification by passing through the bodies of animals. I was not satisfied, and declared to him that my great-grandfather Nebsecht, before he wrote his treatise on the heart, must certainly have examined such an organ. Then he answered me that the divinity had revealed to him what he had written, and therefore his work had been accepted amongst the sacred writings of Toth,

[Called by the Greeks "Hermetic Books." The Papyrus Ebers is the work called by Clemens of Alexandria "the Book of Remedies."]

which stood fast and unassailable as the laws of the world; he wished to give me peace for quiet work, and I also, he said, might be a chosen spirit, the divinity might perhaps vouchsafe revelations to me too. I was young at that time, and spent my nights in prayer, but I only wasted away, and my spirit grew darker instead of clearer. Then I killed in secret—first a fowl, then rats, then a rabbit, and cut up their hearts, and followed the vessels that lead out of them, and know little more now than I did at first; but I must get to the bottom of the truth, and I must have a human heart."

"What will that do for you?" asked Pentaur; "you cannot hope to perceive the invisible and the infinite with your human eyes?"

"Do you know my great-grandfather's treatise?"

"A little," answered the poet; "he said that wherever he laid his finger, whether on the head, the hands, or the stomach, he everywhere met with the heart, because its vessels go into all the members, and the heart is the meeting point of all these vessels. Then Nebsecht proceeds to state how these are distributed in the different members, and shows— is it not so?—that the various mental states, such as anger, grief, aversion, and also the ordinary use of the word heart, declare entirely for his view."

"That is it. We have already discussed it, and I believe that he is right, so far as the blood is concerned, and the animal sensations. But the pure and luminous intelligence in us—that has another seat," and the physician struck his broad but low forehead with his hand. "I have observed heads by the hundred down at the place of execution, and I have also removed the top of the skulls of living animals. But now let me write, before we are disturbed."

[Human brains are prescribed for a malady of the eyes in the Ebers papyrus. Herophilus, one of the first scholars of the Alexandrine Museum, studied not only the bodies of executed criminals, but made his experiments also on living malefactors. He maintained that the four cavities of the human brain are the seat of the soul.]

The physician took the reed, moistened it with black color prepared from burnt papyrus, and in elegant hieratic characters

[At the time of our narrative the Egyptians had two kinds of writing-the hieroglyphic, which was generally used for monumental inscriptions, and in which the letters consisted of conventional representations of various objects, mathematical and arbitrary symbols, and the hieratic, used for writing on papyrus, and in which, with the view of saving time, the written pictures underwent so many alterations and abbreviations that the originals could hardly be recognized. In the 8th century there was a further abridgment of the hieratic writing, which was called the demotic, or people's writing, and was used in commerce. Whilst the hieroglyphic and hieratic writings laid the foundations of the old sacred dialect, the demotic letters were only used to write the spoken language of the people. E. de Rouge's Chrestomathie Egyptienne. H. Brugsch's Hieroglyphische Grammatik.