by G. A. Henty
“Unfortunately, I cannot share your greater trouble—your feeling of horror at what you regard as sacrilege; for we Rebu hold the life of one animal no more sacred than the life of another, and have no more hesitation in shooting a cat than a deer. Surely your gods cannot be so powerful in Egypt and impotent elsewhere; and yet if they are as powerful, how is it that their vengeance has not fallen upon other peoples who slay without hesitation the animals so dear to them?”
“That is what I have often wondered,” Chebron said, falling readily into the snare, for he and Amuba had had many conversations on such subjects, and points were constantly presenting themselves which he was unable to solve.
An hour later, when a servant entered and told Chebron and Amuba that Ameres wished to speak to them, the former had recovered to some extent from the nervous excitement under which he had first suffered. The two lads bowed respectfully to the high priest, and then standing submissively before him waited for him to address them.
“I have sent for you both,” he said after a pause, “because it seems to me that although Amuba was not himself concerned in this sad business, it is probable that as he was engaged with you at the time the popular fury might not nicely discriminate between you.” He paused as if expecting a reply, and Amuba said quietly:
“That is what I have been saying to Chebron, my lord. I consider myself fully as guilty as he is. It was a mere accident that his arrow and not mine was turned aside from the mark we aimed at, and I am ready to share his lot, whether you decide that the truth shall be published at once, or whether we should attempt to fly.” Ameres bowed his head gravely, and then looked at his son.
“I, father, although I am ready to yield my wishes to your will, and to obey you in this as in all other matters, would beseech you to allow me to denounce myself and to bear my fate. I feel that I would infinitely rather die than live with this terrible weight and guilt upon my head.”
“I expected as much of you, Chebron, and applaud your decision,” Ameres said gravely.
Chebron’s face brightened, while that of Amuba fell. Ameres, after a pause, went on:
“Did I think as you do, Chebron, that the accidental killing of a cat is a deadly offense against the gods, I should say denounce yourself at once, but I do not so consider it.”
Chebron gazed at his father as if he could scarce credit his sense of hearing, while even Amuba looked surprised.
“You have frequently asked me questions, Chebron, which I have either turned aside or refused to answer. It was, indeed, from seeing that you had inherited from me the spirit of inquiry that I deemed it best that you should not ascend to the highest order of the priesthood; for if so, the knowledge you would acquire would render you, as it has rendered me, dissatisfied with the state of things around you. Had it not been for this most unfortunate accident I should never have spoken to you further on the subject, but as it is I feel that it is my duty to tell you more.
“I have had a hard struggle with myself, and have, since you left me, thought over from every point of view what I ought to do. On the one hand, I should have to tell you things known only to an inner circle, things which were it known I had whispered to any one my life would be forfeited. On the other hand, if I keep silent I should doom you to a life of misery. I have resolved to take the former alternative. I may first tell you what you do not know, that I have long been viewed with suspicion by those of the higher priesthood who know my views, which are that the knowledge we possess should not be confined to ourselves, but should be disseminated, at least among that class of educated Egyptians capable of appreciating it.
“What I am about to tell you is not, as a whole, fully understood perhaps by any. It is the outcome of my own reflections, founded upon the light thrown upon things by the knowledge I have gained. You asked me one day, Chebron, how we knew about the gods—how they first revealed themselves, seeing that they are not things that belong to the world? I replied to you at the time that these things are mysteries—a convenient answer with which we close the mouths of questioners.
“Listen now and I will tell you how religion first began upon earth, not only in Egypt, but in all lands. Man felt his own powerlessness. Looking at the operations of nature—the course of the heavenly bodies, the issues of birth and life and death—he concluded, and rightly, that there was a God over all things, but this God was too mighty for his imagination to grasp.
“He was everywhere and nowhere, he animated all things, and yet was nowhere to be found; he gave fertility and he caused famine, he gave life and he gave death, he gave light and heat, he sent storms and tempests. He was too infinite and too various for the untutored mind of the early man to comprehend, and so they tried to approach him piecemeal. They worshiped him as the sun, the giver of heat and life and fertility; they worshiped him as a destructive god, they invoked his aid as a beneficent being, they offered sacrifices to appease his wrath as a terrible one. And so in time they came to regard all these attributes of his—all his sides and lights under which they viewed him—as being distinct and different, and instead of all being the qualities of one God as being each the quality or attribute of separate gods.
“So there came to be a god of life and a god of death, one who sends fertility and one who causes famine. All sorts of inanimate objects were defined as possessing some fancied attribute either for good or evil, and the one Almighty God became hidden and lost in the crowd of minor deities. In some nations the fancies of man went one way, in another another. The lower the intelligence of the people the lower their gods. In some countries serpents are sacred, doubtless because originally they were considered to typify at once the subtleness and the destructive power of a god. In others trees are worshiped. There are peoples who make the sun their god. Others the moon. Our forefathers in Egypt being a wiser people than the savages around them, worshiped the attributes of gods under many different names. First, eight great deities were chosen to typify the chief characteristics of the Mighty One. Chnoumis, or Neuf, typified the idea of the spirit of God—that spirit which pervades all creation. Ameura, the intellect of God. Osiris, the goodness of God. Ptah typified at once the working power and the truthfulness of God. Khem represents the productive power—the god who presides over the multiplication of all species: man, beast, fish, and vegetable—and so with the rest of the great gods and of the minor divinities, which are reckoned by the score.
“In time certain animals, birds, and other creatures whose qualities are considered to resemble one or other of the deities are in the first place regarded as typical of them, then are held as sacred to them, then in some sort of way become mixed up with the gods and to be held almost as the gods themselves. This is, I think, the history of the religions of all countries. The highest intelligences, the men of education and learning, never quite lose sight of the original truths, and recognize that the gods represent only the various attributes of the one Almighty God. The rest of the population lose sight of the truth, and really worship as gods these various creations, that are really but types and shadows.
“It is perhaps necessary that it should be so. It is easier for the grosser and more ignorant classes to worship things that they can see and understand, to strive to please those whose statues and temples they behold, to fear to draw upon themselves the vengeance of those represented to them as destructive powers, than to worship an inconceivable God, without form or shape, so mighty the imagination cannot picture him, so beneficent, so all-providing, so equable and serene that the human mind cannot grasp even a notion of him. Man is material, and must worship the material in a form in which he thinks he can comprehend it, and so he creates gods for himself with figures, likenesses, passions, and feelings like those of the many animals he sees around him.
“The Israelite maid whom we brought hither, and with whom I have frequently conversed, tells me that her people before coming to this land worshiped but one God like unto him of whom I have told you, save that they belittled him by deeming th
at he was their own special God, caring for them above all peoples of the earth; but in all other respects he corresponded with the Almighty One whom we who have gained glimpses of the truth which existed ere the Pantheon of Egypt came into existence, worship in our hearts, and it seems to me as if this little handful of men who came to Egypt hundreds of years ago were the only people in the world who kept the worship of the one God clear and undefiled.”
Chebron and Amuba listened in awestruck silence to the words of the high priest. Amuba’s face lit up with pleasure and enthusiasm as he listened to words which seemed to clear away all the doubts and difficulties that had been in his mind. To Chebron the revelation, though a joyful one, came as a great shock. His mind, too, had long been unsatisfied. He had wondered and questioned, but the destruction at one blow of all the teachings of his youth, of all he had held sacred, came at first as a terrible shock. Neither spoke when the priest concluded, and after a pause he resumed.
“You will understand, Chebron, that what I have told you is not in its entirety held even by the most enlightened, and that the sketch I have given you of the formation of all religions is, in fact, the idea which I myself have formed as the result of all I have learned, both as one initiated in all the learning of the ancient Egyptians and from my own studies both of our oldest records and the traditions of all the peoples with whom Egypt has come in contact. But that all our gods merely represent attributes of the one deity, and have no personal existence as represented in our temples, is acknowledged more or less completely by all those most deeply initiated in the mysteries of our religion.
“When we offer sacrifices we offer them not to the images behind our altar, but to God the creator, God the preserver, God the fertilizer, to God the ruler, to God the omnipotent over good and evil. Thus, you see, there is no mockery in our services, although to us they bear an inner meaning not understood by others. They worship a personality endowed with principle; we the principle itself. They see in the mystic figure the representation of a deity; we see in it the type of an attribute of a higher deity.
“You may think that in telling you all this I have told you things which should be told only to those whose privilege it is to have learned the inner mysteries of their religion; that maybe I am untrue to my vows. These, lads, are matters for my own conscience. Personally, I have long been impressed with the conviction that it were better that the circles of initiates should be very widely extended, and that all capable by education and intellect of appreciating the mightiness of the truth should no longer be left in darkness. I have been overruled, and should never have spoken had not this accident taken place; but when I see that the whole happiness of your life is at stake, that should the secret ever be discovered you will either be put to death despairing and hopeless, or have to fly and live despairing and hopeless in some foreign country, I have considered that the balance of duty lay on the side of lightening your mind by a revelation of what was within my own. And it is not, as I have told you, so much the outcome of the teaching I have received as of my own studies and a conviction I have arrived at as to the nature of God. Thus, then, my son, you can lay side the horror which you have felt at the thought that by the accidental slaying of a cat you offended the gods beyond forgiveness. The cat is but typical of the qualities attributed to Baste. Baste herself is but typical of one of the qualities of the One God.”
“Oh, my father!” Chebron exclaimed, throwing himself on his knees beside Ameres and kissing his hand, “how good you are. What a weight have you lifted from my mind! What a wonderful future have you opened to me if I escape the danger that threatens me now! If I have to die I can do so like one who fears not the future after death. If I live I shall no longer be oppressed with the doubts and difficulties which have so long weighed upon me. Though till now you have given me no glimpse of the great truth, I have at times felt not only that the answers you gave me failed to satisfy me, but it seemed to me also that you yourself with all your learning and wisdom were yet unable to set me right in these matters as you did in all others upon which I questioned you. My father, you have given me life, and more than life—you have given me a power over fate. I am ready now to fly, should you think it best, or to remain here and risk whatever may happen.”
“I do not think you should fly, Chebron. In the first place, flight would be an acknowledgment of guilt; in the second, I do not see where you could fly. Tomorrow, at latest, the fact that the creature is missing will be discovered, and as soon as it was known that you had gone a hot pursuit would be set up. If you went straight down to the sea you would probably be overtaken long before you got there; and even did you reach a port before your pursuers you might have to wait days before a ship sailed.
“Then, again, did you hide in any secluded neighborhood, you would surely be found sooner or later, for the news will go from end to end of Egypt, and it will be everyone’s duty to search for and denounce you. Messengers will be sent to all countries under Egyptian government, and even if you passed our frontiers by land or sea your peril would be as great as it is here. Lastly, did you surmount all these difficulties and reach some land beyond the sway of Egypt, you would be an exile for life. Therefore I say that flight is your last resource, to be undertaken only if a discovery is made; but we may hope that no evil fortune will lead the searchers to the conclusion that the cat was killed here.
“When it is missed there will be search high and low in which every one will join. When the conclusion is at last arrived at that it has irrecoverably disappeared all sorts of hypotheses will be started to account for it; some will think that it probably wandered to the hills and became the prey of hyenas or other wild beasts; some will assert that it has been killed and hidden away; others that it has made its way down to the Nile and has been carried off by a crocodile. Thus there is no reason why suspicion should fall upon you more than upon others, but you will have to play your part carefully.”
CHAPTER XI
DANGERS THICKEN
When Chebron and Amuba returned to the room set apart for their use and study their conversation did not turn upon the slaying of the cat or the danger which threatened them, but upon the wonderful revelation that Ameres had made. Neither of them thought for a moment of doubting his words. Their feeling of reverence for his wisdom and learning would have been sufficient in itself for them to accept without a question any statement that he made to them. But there was in addition their own inward conviction of the truth of his theory. It appealed at once to their heads and hearts. It satisfied all their longing and annihilated their doubts and difficulties; cleared away at once the pantheon of strange and fantastic figures that had been a source of doubting amusement to Amuba, of bewilderment to Chebron.
“The Israelite maid Ruth was right, then,” Amuba said. “You know that she told us that her forefathers who came down into Egypt believed that there was one God only, and that all the others were false gods. She said that he could not be seen or pictured; that he was God of all the heavens, and so infinite that the mind of man could form no idea of him. Everything she said of him seems to be true, except inasmuch as she said he cared more for her ancestors than for other men; but of course each nation and people would think that.”
“It is wonderful,” Chebron replied as he paced restlessly up and down the room. “Now that I know the truth it seems impossible I could have really believed that all the strange images of our temples really represented gods. It worried me to think of them. I could not see how they could be, and yet I never doubted their existence. It seems to me now that all the people of Egypt are living in a sort of nightmare. Why do those who know so much suffer them to remain in such darkness?”
“I understood your father to say, Chebron, that he himself is only in favor of the more enlightened and educated people obtaining a glimpse of the truth. I think I can understand that. Were all the lower class informed that the gods they worshiped were merely shadows of a great God and not real living deities, they would either fall
upon and rend those who told them so as impious liars, or, if they could be made to believe it, they would no longer hold to any religion, and in their rage might tear down the temples, abolish the order of priesthood altogether, spread tumult and havoc through the land, rebel against all authority, destroy with one blow all the power and glory of Egypt.”
“That is true,” Chebron said thoughtfully. “No doubt the ignorant mass of the people require something material to worship. They need to believe in gods who will punish impiety and wrong and reward well-doing; and the religion of Egypt, as they believe it, is better suited to their daily wants than the worship of a deity so mighty and great and good that their intellect would fail altogether to grasp him.”
Their conversation was suddenly interrupted by the entrance of Ruth.
“Paucis is missing. When we came back from our walk we went out to the animals, and the door of the house is open and the cat has gone. Mysa says will you come at once and help look for it? I was to send all the women who can be spared from the house to join in the search.”
Work was instantly abandoned, for all knew that Paucis had been chosen to be the sacred cat at Bubastes; but even had it been one of the others, the news that it was missing would have caused a general excitement. So esteemed were even the most common animals of the cat tribe that, if a cat happened to die in a house, the inhabitants went into mourning and shaved their eyebrows in token of their grief; the embalmers were sent for, the dead cat made into a mummy, and conveyed with much solemnity to the great catacombs set aside for the burial of the sacred animals. Thus the news that Paucis was missing was so important that work was at once laid aside and the men and female slaves began to search the garden thoroughly, examining every bush and tree, and calling loudly to the missing animal. Chebron and Amuba joined in the search as actively as the rest.