Eastern Life. Harriet MartineauЧитать онлайн книгу.
It was in this age that the downfall of old Egypt was provided for by the introduction of Greek influences into the Delta, at the time when the seat of sovereignty was there. While the national throne stood at Thebes, the religion, philosophy, learning, and language of the ancient race could be little, if at all, affected by what was doing in other parts of the world: but when the Thebaid became a province, and the metropolis was open to visits from the voyagers of the Mediterranean, the exclusively Egyptian character began to give way; and while Egypt furnished, through these foreigners, the religion, philosophy, and art of the whole civilised world, she was beginning to lose the nationality which was her strength. Nechepsus, one of the kings of Saïs, was a learned priest, and wrote on astronomy. His writings were in the Greek language. The kings of Sais now began to employ Greek mercenaries. Psammitichus I. not only employed as soldiers large numbers of Ionian and Carian immigrants, but, as Herodotus tells us,19 committed to them the children of the Egyptians, to be taught Greek, and gave them lands and other advantages for settlement in the Delta. Of course, this was displeasing to his native subjects, and the national unity was destroyed. One curious circumstance occurred under this king, which reveals much of the popular temper, and which has left some remarkable traces behind it, as will be seen in my next chapter. Psammitichus placed three armies of Egyptians on the three frontiers of Egypt,20 That on the southern frontier, stationed at Elephantine, grew impatient, after a neglect of three years. Finding their petitions for removal unanswered, and their pay not forthcoming, they resolved to emigrate, and away they marched, up the river, as far beyond Meroë as Meroë is beyond Elephantine, and there lands were given them, where their descendants were found, three centuries afterwards. The king himself pursued and overtook them, and endeavoured by promises and prayers, and by appeals to them not to forsake their gods and their homes, to induce them to return. They told him, however, that they would make homes for themselves, and marched on. Their numbers being, as Herodotus tells, two hundred and forty thousand men, it was impossible to constrain them. The king took with him a force of Greek mercenaries, whom he sent some way, as we shall see by-and-by, after the deserters; but it appears that he did not go higher than Elephantine.
While we thus see how Egypt became weakened in preparation for downfall, it is pretty clear, on the other hand, how the process went on by which the rest of the world became enlightened by her knowledge, and ripened by her wisdom.
About thirty years after Saïs became the capital of Egypt, the first of the Wise Men of Greece, Thales, was born. He went to Egypt to improve his knowledge – and remarkable indeed was the knowledge he brought away. He was the first Greek who predicted an eclipse. He forewarned his Ionian countrymen of that celebrated eclipse which, when it happened, suspended the battle between the Medes and Lydians. It was Thales, we are told, who, after his return from Egypt, fixed the sun's orbit, or determined the duration of the year to be 365 days. It was in Egypt that he obtained his knowledge of Geometry: and he it was who imparted, on his return, the great discovery that the angle in a semicircle is always a right angle. In Egypt he ascertained the elevation of the pyramids by observing the shadows of measurable objects in relation to their height. His connection with Egypt gives us a new interest in his theories of creation or existence. He gave the name of Life to every active principle, as we should call it; and, in this sense, naturally declared that the universe was »full of gods.« At the same time, he is reported by tradition to have said, »The most ancient of things existing is God; for he is uncreated: the most beautiful thing is the universe, for it is God's creation.« Men in Greece wondered at him for saying what would not surprise even the common men in Egypt in his day, that Death does not differ from Life.
About the same time came a sober thinking man from Greece to Egypt, to exchange a cargo of olive-oil from Athens for Egyptian corn and luxuries from the East. After this thoughtful man had done his commercial business, he remained to see what he could of the country and people. He conversed much with a company of priests at Saïs, who taught him, as Plato tells us, much history, and some geography, and evidently not a little of law. His countrymen profited on his return by his studies at Saïs; for this oil-merchant was Solon the Law-Maker. One of his laws is assigned immediately to an Egyptian origin; that by which every man was required to give an account to the magistrate of his means of livelihood. As for the geography which Solon might learn at Saïs, there is the testimony of Herodotus that King Necho, the predecessor of Psammitichus I., sent a maritime expedition by the Red Sea, which circumnavigated Africa, and returned by the Pillars of Hercules.21 Plato tells us22 that one of Solon's priestly friends, Sonchis, told him of some Atlantic isles, beyond the Pillars of Hercules, which were larger than Asia and Africa united. This sets one thinking whether the Egyptians had not some notion of the existence of America.
Within seventy years or so of Solon's visit to Egypt, a truly great man followed on his traces. Pythagoras was unsatisfied with all that could be learned from teachers at home – from Thales downwards – and went to Egypt to study philosophy and morals. He was introduced to King Amasis at Sais by letters from Polycrates. There is no saying how much of the philosophy of Pythagoras is derived and how much original: nor, of that which is derived, how much he owed to intercourse with the sages of Chaldaea and other countries. But I think no one who has felt an interest in the study of what is known of the Pythagorean philosophy can fail to be reminded of the philosopher at every step in those chambers of the tombs at Thebes which relate to Life and Death subjects. Where the paintings treat of the constitution of things, the regions which the soul of Man may inhabit, and the states through which it may pass, one feels that Pythagoras might have been the designer of them, if he were not a learner from them. I strongly suspect it would be found, if the truth could be known, that more of the spiritual religion, the abstruse philosophy, and the lofty ethics and political views of the old Egyptians have found their way into the general mind of our race through Pythagoras than by any or all other channels, except, perhaps, the institutions of Moses, and the speculations of Plato. Some traditions among the many which exist in relation to this, the first man who assumed the title of Philosopher, report him to have lived twenty years in the Nile valley; and then to have been carried off prisoner to Babylon, on the Persian invasion of Egypt.
This brings us near to the close of the great Third Period of Egyptian history. Before the Persians came, however, Hecataeus of Miletus, mentioned before as the earliest historical authority, went up to Thebes. I have spoken already of what he saw and heard there.
Cyrus was meanwhile meditating a renewal of the old wars between Babylon and Egypt, which had formerly been all to the glory of the Pharaohs. Before his death, Cyrus took Cyprus from the Egyptians: and he bequeathed the task of conquering Egypt itself to his son Cambyses. – The wise and fortunate king Amasis died before Cambyses reached Egypt: and with him, the Third Period of Egyptian history may be said to have expired; for his son Psammenitus could make so little resistance, that he had completed his surrender to the foolish and cruel conqueror before he had been on the throne six months.
We have now reached the mournful close of the great Third Period of Egyptian history; and there is little to dwell on in the succeeding two hundred years, when Egypt was a province of Persia. Upper Egypt never rose again. If there had been any strength or spirit left in her, she might have driven out Cambyses; for his folly left him open to almost any kind or degree of resistance from man or nature. Nature did her utmost to avenge the conquered people: but they could not help themselves. Cambyses set out for Ethiopia with his Persians, leaving his Greek troops to defend the Delta: but he made no provision for his long march southwards; and his soldiers, after exhausting the country, and killing their beasts of burden for food, began to slay one another, casting lots for one victim in ten of their number.23 The army of fifty thousand men, whom he had raised in the valley, in order to conquer the Desert, – that is, to take the Oases, and burn the temple of the Oracle, – were never heard of more. Whether they perished by thirst, or were overtaken by the sand, was never known. So, all that the conqueror could do was to lay waste Thebes, where it appears there was now no one to stay his hand. He carried off its treasures of gold, silver, and ivory, broke open and robbed the Tombs of the Kings, threw down what he could of the temple buildings, and hewed in pieces such of the colossal statues as were not too strong for the brute force of his army. It was then, if Pausanias says true, that the Vocal statue, the easternmost of the Pair, was shattered and overthrown from the waist: after which,