An Egyptian Princess — Volume 10 by Georg Ebers (best ebook reader for chromebook .TXT) 📕

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.

CHAPTER XVI.

Here we might end this tale, but that we feel bound to give our readers some account of the last days of Cambyses. We have already described the ruin of his mind, but his physical end remains still to be told, and also the subsequent fate of some of the other characters in our history.

A short time after the departure of the queens, news reached Naukratis that Oroetes, the satrap of Lydia, had, by a stratagem, allured his old enemy, Polykrates, to Sardis and crucified him there, thus fulfilling what Amasis had prophecied of the tyrant's mournful end. This act the satrap had committed on his own responsibility, events having taken place in the Median kingdom which threatened the fall of the Achaemenidaean dynasty.

The king's long absence in a foreign country had either weakened or entirely dissipated, the fear which the mere mention of his name had formerly inspired in those who felt inclined to rebel. The awe that his subjects had formerly felt for him, vanished at the tidings of his madness, and the news that he had wantonly exposed the lives of thousands of their countrymen to certain death in the deserts of Libya and Ethiopia, inspired the enraged Asiatics with a hatred which, when skilfully fed by the powerful Magi, soon roused, first the Medes and Assyrians, and then the Persians, to defection and open insurrection. Motives of self-interest led the ambitious high-priest, Oropastes, whom Cambyses had appointed regent in his absence, to place himself at the head of this movement. He flattered the people by remitting their taxes, by large gifts and larger promises, and finding his clemency gratefully recognized, determined on an imposture, by which he hoped to win the crown of Persia for his own family.

He had not forgotten the marvellous likeness between his brother Gaumata (who had been condemned to lose his ears) and Bartja, the son of Cyrus, and on hearing that the latter, the universal favorite, as he well knew, of the Persian nation, had disappeared, resolved to turn this to account by passing off his brother as the vanished prince, and setting him on the throne in place of Cambyses. The hatred felt throughout the entire kingdom towards their insane king, and the love and attachment of the nation to Bartja, made this stratagem so easy of accomplishment, that when at last messengers from Oropastes arrived in all the provinces of the empire declaring to the discontented citizens that, notwithstanding the rumor they had heard, the younger son of Cyrus was still alive, had revolted from his brother, ascended his father's throne and granted to all his subjects freedom from tribute and from military service during a period of three years, the new ruler was acknowledged throughout the kingdom with rejoicings.

The pretended Bartja, who was fully aware of his brother's mental superiority, had obeyed his directions in every particular, had taken up his residence in the palace of Nisaea,—in the plains of Media, placed the crown on his head, declared the royal harem his own, and had shown himself once from a distance to the people, who were to recognize in him the murdered Bartja. After that time, however, for fear of being at last unmasked, he concealed himself in his palace, giving himself up, after the manner of Asiatic monarchs, to every kind of indulgence, while his brother held the sceptre with a firm hand, and conferred all the important offices of state on his friends and family.

No sooner did Oropastes feel firm ground under his feet, than he despatched the eunuch Ixabates to Egypt, to inform the army of the change of rulers that had taken place and persuade them to revolt in favor of Bartja, who he knew had been idolized by the Soldiers.

The messenger had been well chosen, fulfilled his mission with much skill, and had already won over a considerable part of the army for the new king, when he was taken prisoner by some Syrians, who brought him to Memphis in hopes of reward.

On arriving in the city of the Pyramids he was brought before the king, and promised impunity on condition of revealing the entire truth.

The messenger then confirmed the rumor, which had reached Egypt, that Bartja had ascended the throne of Cyrus and had been recognized by the greater part of the empire.

Cambyses started with terror at these tidings, as one who saw a dead man rise from his grave. He was by this time fully aware that Bartja had been murdered by Prexaspes at his own command, but in this moment he began to suspect that the envoy had deceived him and spared his brother's life. The thought had no sooner entered his mind than he uttered it, reproaching Prexaspes so bitterly with treachery, as to elicit from him a tremendous oath, that he had murdered and buried the unfortunate Bartja with his own hand.

Oropastes' messenger was next asked whether he had seen the new king himself. He answered that he had not, adding that the supposed brother of Cambyses had only once appeared in public, and had then shown himself to the people from a distance. On hearing this, Prexaspes saw through the whole web of trickery at once, reminded the king of the unhappy misunderstandings to which the marvellous likeness between Bartja and Gaumata had formerly given rise, and concluded by offering to stake his own life on the correctness of his supposition. The explanation pleased the king, and from that moment his diseased mind was possessed by one new idea to the exclusion of all others—the seizure and slaughter of the Magi.