“Hast thou then sounded to the depths of his soul?” asked the haruspex.
“As this beaker!” exclaimed Gagabu, and he touched the rim of an empty drinking-vessel. “For fifteen years without ceasing. The man has been of service to us, is so still, and will continue to be. Our leeches extract salves from bitter gall and deadly poisons; and folks like these—”
“Hatred speaks in thee,” said the haruspex, interrupting the indignant old man.
“Hatred!” he retorted, and his lips quivered. “Hatred?” and he struck his breast with his clenched hand. “It is true, it is no stranger to this old heart. But open thine ears, O haruspex, and all you others too shall hear. I recognize two sorts of hatred. The one is between man and man; that I have gagged, smothered, killed, annihilated—with what efforts, the Gods know. In past years I have certainly tasted its bitterness, and served it like a wasp, which, though it knows that in stinging it must die, yet uses its sting. But now I am old in years, that is in knowledge, and I know that of all the powerful impulses which stir our hearts, one only comes solely from Seth, one only belongs wholly to the Evil one and that is hatred between man and man. Covetousness may lead to industry, sensual appetites may beget noble fruit, but hatred is a devastator, and in the soul that it occupies all that is noble grows not upwards and towards the light, but downwards to the earth and to darkness. Everything may be forgiven by the Gods, save only hatred between man and man. But there is another sort of hatred that is pleasing to the Gods, and which you must cherish if you would not miss their presence in your souls; that is, hatred for all that hinders the growth of light and goodness and purity—the hatred of Horus for Seth. The Gods would punish me if I hated Paaker whose father was dear to me; but the spirits of darkness would possess the old heart in my breast if it were devoid of horror for the covetous and sordid devotee, who would fain buy earthly joys of the Gods with gifts of beasts and wine, as men exchange an ass for a robe, in whose soul seethe dark promptings. Paaker’s gifts can no more be pleasing to the Celestials than a cask of attar of roses would please thee, haruspex, in which scorpions, centipedes, and venomous snakes were swimming. I have long led this man’s prayers, and never have I heard him crave for noble gifts, but a thousand times for the injury of the men he hates.”
“In the holiest prayers that come down to us from the past,” said the haruspex, “the Gods are entreated to throw our enemies under our feet; and, besides, I have often heard Paaker pray fervently for the bliss of his parents.”
“You are a priest and one of the initiated,” cried Gagabu, “and you know not—or will not seem to know—that by the enemies for whose overthrow we pray, are meant only the demons of darkness and the outlandish peoples by whom Egypt is endangered! Paaker prayed for his parents? Ay, and so will he for his children, for they will be his future as his fore fathers are his past. If he had a wife, his offerings would be for her too, for she would be the half of his own present.”
“In spite of all this,” said the haruspex Septah, “you are too hard in your judgment of Paaker, for although he was born under a lucky sign, the Hathors denied him all that makes youth happy. The enemy for whose destruction he prays is Mena, the king’s charioteer, and, indeed, he must have been of superhuman magnanimity or of unmanly feebleness, if he could have wished well to the man who robbed him of the beautiful wife who was destined for him.”
“How could that happen?” asked the priest from Chennu. “A betrothal is sacred.”28
“Paaker,” replied Septah, “was attached with all the strength of his ungoverned but passionate and faithful heart to his cousin Nefert, the sweetest maid in Thebes, the daughter of Katuti, his mother’s sister; and she was promised to him to wife. Then his father, whom he accompanied on his marches, was mortally wounded in Syria. The king stood by his death-bed, and granting his last request, invested his son with his rank and office: Paaker brought the mummy of his father home to Thebes, gave him princely interment, and then before the time of mourning was over, hastened back to Syria, where, while the king returned to Egypt, it was his duty to reconnoitre the new possessions. At last he could quit the scene of war with the hope of marrying Nefert. He rode his horse to death the sooner to reach the goal of his desires; but when he reached Tanis, the city of Rameses, the news met him that his affianced cousin had been given to another, the handsomest and bravest man in Thebes—the noble Mena. The more precious a thing is that we hope to possess, the more we are justified in complaining of him who contests our claim, and can win it from us. Paaker’s blood must have been as cold as a frog’s if he could have forgiven Mena instead of hating him, and the cattle he has offered to the Gods to bring down their wrath on the head of the traitor may be counted by hundreds.”
“And if you accept them, knowing why they are offered, you do unwisely and wrongly,” exclaimed Gagabu. “If I were a layman, I would take good care not to worship a Divinity who condescends to serve the foulest human fiends for a reward. But the omniscient Spirit, that rules the world in accordance with eternal laws, knows nothing of these sacrifices, which only tickle the nostrils of the evil one. The treasurer rejoices when a beautiful spotless heifer is driven in among our herds. But Seth rubs his red hands29 with delight that he accepts it. My friends, I have heard the vows which Paaker has poured out over our pure altars, like hogwash that men set before swine. Pestilence and boils has he called down on Mena, and barrenness and heartache on the poor sweet woman; and I really cannot blame her for preferring a battle-horse to a hippopotamus—a Mena to a Paaker.”
“Yet the Immortals must have thought his remonstrances less unjustifiable, and have stricter views as to the inviolable nature of a betrothal than you,” said the treasurer, “for Nefert, during four years of married life, has passed only a few weeks with her wandering husband, and remains childless. It is hard to me to understand how you, Gagabu, who so often absolve where we condemn, can so relentlessly judge so great a benefactor to our temple.”
“And I fail to comprehend,” exclaimed the old man, “how you—you who so willingly condemn, can so weakly excuse this—this—call him what you will.”
“He is indispensable to us at this time,” said the haruspex.
“Granted,” said Gagabu, lowering his tone. “And I think still to make use of him, as the high-priest has done in past years with the best effect when dangers have threatened us; and a dirty road serves when it makes for the goal. The Gods themselves often permit safety to come from what is evil, but shall we therefore call evil good—or say the hideous is beautiful? Make use of the king’s pioneer as you will, but do not, because you are indebted to him for gifts, neglect to judge him according to his imaginings and deeds if you would deserve your title of the Initiated and the Enlightened. Let him bring his cattle into our temple and pour his gold into our treasury, but do not defile your souls with the thought that the offerings of such a heart and such a hand are pleasing to the Divinity. Above all,” and the voice of the old man had a heart-felt impressiveness, “Above all, do not flatter the erring man—and this is what you do, with the idea that he is walking in the right way; for your, for our first duty, O my friends, is always this—to guide the souls of those who trust in us to goodness and truth.”
“Oh, my master!” cried Pentaur, “how tender is thy severity.”
“I have shown the hideous sores of this man’s soul,” said the old man, as he rose to quit the hall. “Your praise will aggravate them, your blame will tend to heal them. Nay, if you are not content to do your duty, old Gagabu will come some day with his knife, and will throw the sick man down and cut out the canker.”
During this speech the haruspex had frequently shrugged his shoulders. Now he said, turning to the priests from Chennu—
“Gagabu is a foolish, hot-headed old man, and you have heard from his lips just such a sermon as the young scribes keep by them when they enter on the duties of the care of souls. His sentiments are excellent, but he easily overlooks small things for the sake of great ones. Ameni would tell you that ten souls, no, nor a hundred, do not matter when the safety of the whole is in question.”
CHAPTER V.