Wisdom's Daughter by H. Rider Haggard (read the beginning after the end novel TXT) 📕

“Perhaps just what you did, Kallikrates, and therefore have become accursed, as you are, Kallikrates, seeing that the lady was sweet and loving, and that man must remain man however great the oaths he has sworn to goddesses who do not throw their arms about him or kiss him on the lips.”

“Once I thought that a goddess did kiss me on the lips, Oracle of Isis, and the memory of that kiss is sweet and holy.”

“Is it so?” I answered. “Well, since you are no more of our communion, I may tell you now that in the shrine at Philæ I played the part of the goddess and gave that ceremonial kiss.”

Now he stared at me, reddening, then muttered,

“Always I guessed it who could not quite believe that a goddess would kiss so sweetly,” and again he started like one who would ask a question that his lips do not dare to frame.

I remained silent, watching him, till presently he broke out,

“You tell me that I am accursed, Priestess. Tell me also why Isis is so wrath with me?”

“Did you not swear yourself to her alone and break your oath, Kallikrates? Do you not know that if women can be jealous, goddesses who are set far above them can be more greatly so of those who are bound to them in the mystic marriage? Have you not heard that to turn from them to a daughter of man is to offer them the most terrible of insults?”

“Isis herself was wed to Osiris, Prophetess, and I have heard of priests and priestesses who served her who were also wed.”

“Perchance, Kallikrates, after absolution given by one upon whom authority is conferred to strain vows for some high end. But who gave you authority to marry, you, who indeed are not married but only a woman’s lover? Did you mayhap seek it from the holy Noot upon the ship Hapi?”

“Nay,” he answered, “that thought never came to me. Or if it came I believed that he would but heap curses upon me, or mayhap call down the vengeance of Isis upon another. You have heard, Prophetess, of what fate sometimes awaits those who tempt the feet of priests or priestesses from the strait path of their vows.”

“Aye, Kallikrates, they die by fire, or they starve, or they perish shut up in some narrow, airless hole; each worship works its own vengeance for that unmeasured crime. Yet you were foolish not to make your prayer of Noot, by whom alone it could be granted, since who knows what he would have answered.”

“Is it too late?” he asked eagerly. “For every sin there is forgiveness, why not for mine? Only who could grant it; since now I know not where to look for Noot, if indeed he lives.”

“For every sin there is forgiveness, Kallikrates, but only at a price. First the sin itself must be laid upon the altar as a sacrifice. For dead sins there may be forgiveness; for those that live and are continued there is none, but only stripe added to stripe and remorse piled upon remorse. As for Noot it chances that he does live and not so far away. Would you lay your case before him and hear his judgment?”

“I do not know,” he answered slowly. “Hearken, Child of Wisdom. I am in a strange strait. I love this lady with my body and am bound to her, but it is not so with my spirit. Our souls, I think, are far apart. Oh! bear me witness that my heart is set on higher things; it would sail into far seas unvisited of man, but always there is this anchor of the flesh chaining it to its native shore. Amenartas does not think thus, she loves to lie bound in life’s pleasant harbour, or to wander to its green banks, wafted thither by the fitful breath of common things, there to deck her brow with the wreaths of passion.

“‘Let Heaven be!’ she says, ‘here is the happy earth beneath our feet, and round us murmur the waters of delight and I am very beautiful and I love you well. If there be gods and they are vengeful, at least their hour is not yet. This moment is ours to enjoy and to our lips it holds a glorious cup. If all the wine be drunk and the cup is shattered, at least there will remain with us their memories. What are these gods whom you seek so madly? What do they give to man save many curses—deaths and separations, sicknesses and sorrows, adding to these promises of woe to follow when they have worked their worst on earth? Are there any gods save those that man fashions from his own terrors? man who will not be content with Nature’s food, but needs must sour it with an alien poison, and even when the sun shines round him, shivers in some cold shadow that superstition casts upon his heart.’

“Thus she reasons, and such ever were her arguments.”

“Tell me, Kallikrates, has any child been born to you?”

“Aye, one, a very lovely child; he died of hardships that caused his mother’s milk to fail.”

“And when the royal Amenartas looked upon him dead, did she still reason in this fashion, saying that there are no gods and for man there is no hope beyond the grave?”

“Not altogether, since she cursed the gods, and who curse that in which they do not believe? Also I remember that she wept and prayed those gods to give him back to her while his little heart still beat, and like a moth new-crept from its chrysalis, he yet hung to the edge of the world, drying his soul’s crinkled wings in the dawning lights of Heaven. But afterward she forgot and made sacrifice to her familiar Spirit, asking it to send her another child, which prayer she tells me is in the way of fulfilment.”

“So Amenartas practices magic like her father Nectanebes?”

“Aye, Lady, and it would seem not without avail, though of this matter of dealing with dæmons I neither know nor want to know anything. I think it comes to her with her Egyptian blood, also that the Pharaoh taught her these arts in her childhood, and what is learnt then is never quite forgotten. At least I know that when we have been in trouble or in danger during our long wanderings, with secret rites upon which I do not pry, she calls upon some Familiar and that thereafter, in this way or in that, our pathway has been straightened. Indeed she did this just before Philo found us starving.”

“As the path of your babe was straightened from this world to the next, Kallikrates; as the devious path of Pharaoh Nectanebes was straightened to a road which led from the throne of Egypt—but pray the lady Amenartas to ask of her dæmon whither it led, since here my wisdom fails me and I am not sure. Well, we have spoken long and so stands the case, one that might puzzle Thoth himself. Is it your pleasure, Kallikrates, to visit the divine Noot and take his counsel upon all these matters? I think that he alone upon the earth can give you guidance in them. Yet do as you will.”

Kallikrates thought a while brooding, then he answered,

“Yes, it is my pleasure. When Amenartas is recovered of her sickness, we will go.”

“The holy Noot is very ancient and the royal Amenartas may be sick for a long while. Therefore might it be wise to go at once, Kallikrates.”

“Nay, Prophetess, I cannot. Amenartas has strange fancies and will not be left alone; she thinks that she may be poisoned; indeed that already she has tasted poison.”

“Then let her make richer sacrifices to her dæmon and pray him to protect her. Certainly they will not be without avail since I can swear that here in Kôr no poison shall pass her lips, nor any harm come to her—save perchance from those gods whom she denies. Farewell, Kallikrates.”

He bowed to me humbly and turned to go, then after a step or two came back and said,

“The gods! The gods! who for you and me in their sum are one god, Isis, Queen of Heaven. Tell me now, I pray you that are named Wisdom’s Daughter, who and what is Isis?”

I thought a while since the question was a great one, a problem that as yet I had never tried to solve in words. Then I answered,

“By my soul I do not know. East and west and north and south, men in their millions worship this god or that. Yet is there one among them who save in dreams or ecstasies has ever seen his god, or if he tries to fashion him out before his mortal eyes, can do more than carve some effigy of wood or stone?”

Then I pointed to the veiled statue of Truth behind me, saying,

“Lo! there is Isis, a beauteous thing with a hidden face ruling o’er the world. She is one of Divinity’s thousand forms. Aye, she is its essence, frozen to the shape we know in this world’s icy air, and having a countenance chiselled differently from age to age by the changeful thought of man. She lives in every soul, yet in no two souls is she the same. She is not, yet eternally she is. Invisible, intangible; ever pursued and ever fleeing; never seen and never handled, yet she answers prayer and her throne is not in the high heavens but in the heart of every creature that draws the breath of life. One day we shall behold her and not know her. Yet she will know us. Such is Isis: formless, yet in every form; dead, yet living in all that breathes; a priest-bred phantasy, yet the one great truth.”

“If Isis be thus, what of the world’s other gods?”

“They all are Isis and Isis is them all. The thousand gods men worship are but one god wearing many faces. Or rather they are two gods, the god of good and the god of evil; Horus and Typhon who war continually for the souls of things created by that Divine, unseen, unknown yet eternally existent, who reigns beyond the stars alone in fearful glory and from his nameless habitation looks down both on gods and men, the puppets of his hands; on the rolling worlds that bear them, on the seas of space between and on the infusing spirit whose operation is the breath of life. So it was in the beginning, is now and shall be eternally. At least, Kallikrates, thus I have been taught by the wisdom of Noot my Master, and following his path, thus my searching soul has learned. Again farewell.”

He looked at me muttering,

“Child of Isis, oh! well-named Child of Isis, and Wisdom’s Daughter!” and there was awe in his eyes and voice.

Now as ever he is afraid of me, I thought to myself, and how can a man come to love that of which he is afraid, since love and fear are opposites and there is no bridge between them. Oh! why did I speak to him of these high things which as yet his spirit can scarce weigh or understand? Perhaps because I am so lonely and having naught into which I can pour my mind, no vase of gold and alabaster, my deep o’erflowing thought must fill the first coarse cup of clay that chance offers to my hand, like to the storing of priceless wine in some tarry bottle which it will burst.

Surely I should learn a lesson from yonder Amenartas who knows well how to deal with such a one as he; one who still stands at thought’s beginnings, looking dismayed at the steep upward path