The Bride of the Nile — Complete, Georg Ebers [latest ebook reader .txt] 📗

The man’s whole aspect was singular and not altogether pleasing: his lean brown figure was bent with age, his thoroughly Egyptian face, with broad cheekbones and outstanding ears, was seamed and wrinkled like oak-bark; his scalp was bare of its last hair, and his face clean-shaved, but for a few tufts of grey hair by way of beard, sprouting from the deep furrows on his cheeks and chin, like reeds from the narrow bed of a brook; the razor could not reach them there, and they gave him an untidy and uncared-for appearance. His dress answered to his face—if indeed that could be called dress which consisted of a linen apron and a white kerchief thrown over his shoulders after sundown. Still, no one meeting him in the road could have taken him for a beggar; for his linen was fine and as white as snow, and his keen, far-seeing eyes, above which, exactly in the middle, his bristly eyebrows grew strangely long and thick, shone and sparkled with clear intelligence, firm self-reliance, and a repellent severity which would no more have become an intending mendicant than the resolute and often scornful expression which played about his lips. There was nothing amiable, nothing prepossessing, nothing soft in this man’s face; and those who knew what his life had been could not wonder that the years had failed to sweeten his abrupt and contradictory acerbity or to transmute them into that kindly forbearance which old men, remembering how often they have stumbled and how many they have seen fall, sometimes find pleasure in practising.

He had been born, eighty years before, in the lovely island of Philae, beyond the cataract in the district of the temple of Isis, and under the shadow of the only Egyptian sanctuary in which the heathen cultus was kept up, and that publicly, as late as in his youth. Since Theodosius the Great, one emperor and one Praefectus Augustalis after another had sent foot-soldiers and cavalry above the falls to put an end to idolatry in the beautiful isle; but they had always been routed or destroyed by the brave Blemmyes who haunted the desert between the Nile and the Red Sea. These restless nomad tribes acknowledged the Isis of Philae as their tutelary goddess, and, by a very ancient agreement, the image of their patroness was carried every year by her priests in a solemn procession to the Blemmyes, and then remained for a few weeks in their keeping. Horapollo’s father was the last of the horoscope readers, and his grandfather had been the last high-priest of the Isis of Philae. His childhood had been passed on the island but then a Byzantine legion had succeeded in beating the Blemmyes, in investing the island, and in plundering and closing the temple. The priests of Isis escaped the imperial raid and Horapollo had spent all his early years with his father, his grandfather, and two younger sisters, in constant peril and flight. His youthful spirit was unremittingly fed with hatred of the persecutors, the cruel contemners and exterminators of the faith of his forefathers; and this hatred rose to irreconcilable bitterness after the massacre at Antioch where the imperial soldiery fell upon all his family, and his grandfather and two innocent sisters were murdered. These horrors were committed at the instigation of the Bishop, who denounced the Egyptian strangers as idolaters, and to whom the Roman prefect, a proud and haughty patrician, had readily lent the support of an armed force. It was owing to the narrowest chance—or, as the old man would have it, to the interposition of great Isis, that his father had been so happy as to get away with him and the treasures he had brought from the temple at Philae. Thus they had means to enable them to travel farther under an assumed name, and they finally settled in Alexandria. Here the persecuted youth changed his name, Horus, to its Greek equivalent, and henceforth he was known at home and in the schools as Apollo. He was highly gifted by nature, and availed himself with the utmost zeal of the means of learning that abounded in Alexandria; he labored indefatigably and dug deep into every field of Greek science, gaining, under his father’s guidance, all the knowledge of Egyptian horoscopy, which was not wholly lost even at this late period.

In the midst of the contentious Christian sects of the capital, both father and son remained heathen and worshippers of Isis; and when the old priest died at an advanced age, Horapollo moved to Memphis where he led the quiet and secluded life of a student, mingling only now and then with the astronomers, astrologers, and calendar-makers at the observatory, or visiting the alchemists’ laboratories, where, even in Christian Egypt, they still devoted themselves to attempts to transmute the baser into the noble metals. Alchemists and star-readers alike soon detected the old man’s superior knowledge, and in spite of his acrid and often offensively-repellent demeanor, took counsel of him on difficult questions. His fame had even reached the Arabs, and, when it was necessary to find the exact direction towards Mecca for the prayer niche in Amru’s new mosque, he was appealed to, and his decision was final.

Philippus had, some years since, been called to the old man’s bedside in sickness, and being then a beginner and in no great request, he had given the best of his time and powers to the case. Horapollo had been much attracted by the young physician’s wide culture and earnest studiousness; he had conceived a warm liking for him, the warmest perhaps that he had ever felt for any fellow-human since the death of his own family. At last the elder took the younger man into his heart with such overflowing affection, that it seemed as though his spirit longed to make up now for the stint of love it had hitherto shown. No father could have clung to his son with more fervent devotion, and when a relapse once more brought him to death’s door he took Philippus wholly into his confidence, unrolled before his eyes the scroll of his inner and outer life from its beginnings, and made him his heir on condition that he should abide by him to the end.

Philippus, who, from the first, had felt a sympathetic attraction to this venerable and talented man, agreed to the bargain; and when he subsequently became associated with the old man in his studies, assisting him from time to time, Horapollo desired that he would help him to complete a work he hoped to finish before he died. It was a treatise on hieroglyphic writing, and was to interpret the various signs so far as was still possible, and make them intelligible to posterity.

The old man disliked writing anything but Egyptian, using Greek unwillingly and clumsily, so he entrusted to his young friend the task of rendering his explanations into that language. Thus the two men—so different in age and character, but so closely allied in intellectual aims—led a joint existence which was both pleasant and helpful to both, in spite of the various eccentricities, the harshness and severity of the elder.

Horapollo lived after the manner of the early Egyptian priests, subjecting himself to much ablution and shaving; eating little but bread, vegetables, and poultry, and abstaining from pulse and the flesh of all beasts—not merely of the prohibited animal, swine; wearing nothing but pure linen clothing, and setting apart certain hours for the recitation of those heathen forms of prayer whose magic power was to compel the gods to grant the desires of those who thus appealed to them.

And if the old man had given his full confidence to Philippus, the leech, on his part, had no secrets from him; or, if he withheld anything, Horapollo, with wonderful acumen, was at once aware of it. Philippus had often spoken of Paula to his parental friend, describing her charms with all the fervor of a lover, but the old man was already prejudiced against her, if only as the daughter of a patrician and a prefect. All who bore these titles were to him objects of hatred, for a patrician and a prefect