Uarda : a Romance of Ancient Egypt — Complete by Georg Ebers (best classic literature .txt) 📖

“Discernible?” said the physician, “discernible? Why then the veil?”

“And do you imagine that the multitude could look the naked truth in the face,

[In Sais the statue of Athene (Neith) has the following, inscription: “I am the All, the Past, the Present, and the Future, my veil has no mortal yet lifted.” Plutarch, Isis and Osiris 9, a similar quotation by Proclus, in Plato’s Timaeus.]

and not despair?”

“Can I, can any one who looks straight forward, and strives to see the truth and nothing but the truth?” cried the physician. “We both of us know that things only are, to us, such as they picture themselves in the prepared mirror of our souls. I see grey, grey, and white, white, and have accustomed myself in my yearning after knowledge, not to attribute the smallest part to my own idiosyncrasy, if such indeed there be existing in my empty breast. You look straight onwards as I do, but in you each idea is transfigured, for in your soul invisible shaping powers are at work, which set the crooked straight, clothe the commonplace with charm, the repulsive with beauty. You are a poet, an artist; I only seek for truth.”

“Only?” said Pentaur, “it is just on account of that effort that I esteem you so highly, and, as you already know, I also desire nothing but the truth.”

“I know, I know,” said the physician nodding, “but our ways run side by side without ever touching, and our final goal is the reading of a riddle, of which there are many solutions. You believe yourself to have found the right one, and perhaps none exists.”

“Then let us content ourselves with the nearest and the most beautiful,” said Pentaur.

“The most beautiful?” cried Nebsecht indignantly. “Is that monster, whom you call God, beautiful—the giant who for ever regenerates himself that he may devour himself again? God is the All, you say, who suffices to himself. Eternal he is and shall be, because all that goes forth from him is absorbed by him again, and the great niggard bestows no grain of sand, no ray of light, no breath of wind, without reclaiming it for his household, which is ruled by no design, no reason, no goodness, but by a tyrannical necessity, whose slave he himself is. The coward hides behind the cloud of incomprehensibility, and can be revealed only by himself—I would I could strip him of the veil! Thus I see the thing that you call God!”

“A ghastly picture,” said Pentaur, “because you forget that we recognize reason to be the essence of the All, the penetrating and moving power of the universe which is manifested in the harmonious working together of its parts, and in ourselves also, since we are formed out of its substance, and inspired with its soul.”

“Is the warfare of life in any way reasonable?” asked Nebsecht. “Is this eternal destruction in order to build up again especially well-designed and wise? And with this introduction of reason into the All, you provide yourself with a self-devised ruler, who terribly resembles the gracious masters and mistresses that you exhibit to the people.”

“Only apparently,” answered Pentaur, “only because that which transcends sense is communicable through the medium of the senses alone. When God manifests himself as the wisdom of the world, we call him ‘the Word,’ ‘He, who covers his limbs with names,’ as the sacred Text expresses itself, is the power which gives to things their distinctive forms; the scarabaeus, ‘which enters life as its own son’ reminds us of the ever self-renewing creative power which causes you to call our merciful and benevolent God a monster, but which you can deny as little as you can the happy choice of the type; for, as you know, there are only male scarabei, and this animal reproduces itself.”

Nebsecht smiled. “If all the doctrines of the mysteries,” he said, “have no more truth than this happily chosen image, they are in a bad way. These beetles have for years been my friends and companions. I know their family life, and I can assure you that there are males and females amongst them as amongst cats, apes, and human beings. Your ‘good God’ I do not know, and what I least comprehend in thinking it over quietly is the circumstance that you distinguish a good and evil principle in the world. If the All is indeed God, if God as the scriptures teach, is goodness, and if besides him is nothing at all, where is a place to be found for evil?”

“You talk like a school-boy,” said Pentaur indignantly. “All that is, is good and reasonable in itself, but the infinite One, who prescribes his own laws and his own paths, grants to the finite its continuance through continual renewal, and in the changing forms of the finite progresses for evermore. What we call evil, darkness, wickedness, is in itself divine, good, reasonable, and clear; but it appears in another light to our clouded minds, because we perceive the way only and not the goal, the details only, and not the whole. Even so, superficial listeners blame the music, in which a discord is heard, which the harper has only evoked from the strings that his hearers may more deeply feel the purity of the succeeding harmony; even so, a fool blames the painter who has colored his board with black, and does not wait for the completion of the picture which shall be thrown into clearer relief by the dark background; even so, a child chides the noble tree, whose fruit rots, that a new life may spring up from its kernel. Apparent evil is but an antechamber to higher bliss, as every sunset is but veiled by night, and will soon show itself again as the red dawn of a new day.”

“How convincing all that sounds!” answered the physician, “all, even the terrible, wins charm from your lips; but I could invert your proposition, and declare that it is evil that rules the world, and sometimes gives us one drop of sweet content, in order that we may more keenly feel the bitterness of life. You see harmony and goodness in everything. I have observed that passion awakens life, that all existence is a conflict, that one being devours another.”

“And do you not feel the beauty of visible creation, and does not the immutable law in everything fill you with admiration and humility?”

“For beauty,” replied Nebsecht, “I have never sought; the organ is somehow wanting in me to understand it of myself, though I willingly allow you to mediate between us. But of law in nature I fully appreciate the worth, for that is the veritable soul of the universe. You call the One ‘Temt,’ that is to say the total—the unity which is reached by the addition of many units; and that pleases me, for the elements of the universe and the powers which prescribe the paths of life are strictly defined by measure and number—but irrespective of beauty or benevolence.”

“Such views,” cried Pentaur troubled, “are the result of your strange studies. You kill and destroy, in order, as you yourself say, to come upon the track of the secrets of life. Look out upon nature, develop the faculty which you declare to be wanting, in you, and the beauty of creation will teach you without my assistance that you are praying to a false god.”

“I do not pray,” said Nebsecht, “for the law which moves the world is as little affected by prayers as the current of the sands in your hour-glass. Who tells you that I do not seek to come upon the track of the first beginning