“Once more her opened eyelids laid bare the fountains of bliss, and once more I asked, ‘Art thou that one whom the denizens of Balbec worship?’
“Like one waking from a vision she raised her head, raised herself, rose to her height a majestic figure, and, looking down to me with an expression of awe, she answered my question with a question: Whether I was one of the gods to whose worship her father had consecrated her? ‘I am the priestess of chaste Istar. Only a god could save me as thou didst,’ cried the maiden, sinking prostrate before me.
“A momentary rocking of the entire structure left but few of the remaining columns erect. The others brought down the Corinthian capitals and the heavy entablature with a tremendous fall, and the great court was one mass of debris scattered in every direction.
“The eastern portico being barred by a confused pile of broken columns, the only escape left open was the western end, and hither I carried the fainting priestess, issuing with my burden from the wreck, and finding myself before another building still more beautiful and not yet greatly injured. This was Balbec’s Temple of the Sun, a blossom of architecture and sculpture, profusely ornamented by figures of gods and heroes, and finished with a great lavishness of skill and art.
“It was the end of the day, and anxious to shun observation I labored up the stately stairway to seek a refuge in the safer place, not on my own account but for the sake of the precious creature in my charge. Through a lofty portal I reached two staircases to my right and left, each one leading to the upper story, which was the Temple proper. Here I stopped to take breath, the burden having proved too much for me, and here again I had to look into those open eyes that beamed unutterable things for me. —‘Save me, save me, and I will praise and worship thee, god of the sun,’ whispered the deluded creature.
“‘Be undeceived, fair ministress, I am no god but a man of flesh and blood and untold woes, woes unknown to any mortal but myself,’ said I.
“‘Thou no god, and a man of untold woes?— Thou art unlike any mortal in look, and who sent thee hither to save me, all others having deserted this fane, priest and priestess fleeing for life? Surely thou art more than mortal, thus to face death undeterred?’
“‘Let not a guilt-encumbered fugitive practice deception on thee, ministress of Istar. Thou art right, alas! I am not mortal; but cursed to wander and suffer, because of a great sin committed thousands of years ago,’ cried I, and briefly enlightened her as to my nature and my doom. Tender compassion radiated from her immaculate countenance as, seizing my hand with a hold that thrilled my frame with ravishing delight, she spoke these words:
“‘O, let me alleviate thy suffering by sharing thy misery, poor, erring man, who didst offend Zicara and his progeny! Yea, I will pray in thy behalf!—Hear me, Zicara, the all-powerful, and thou, Ea, the holder of life and knowledge, the ruler of the abyss, the king of the rivers and gardens, the mate of Bahu, who begot Bal Merodach—hear me and restrain the seven evil spirits from besetting Al Zameri, but send the good ones to placate his conscience, that he have rest and peace, after an atonement long and awful! Yea, my life for his, Zicara, if propitiation cannot otherwise be had, since he has imperilled his life for mine!’
“Even while these fervid words dropped from the sweet lips of the kneeling supplicant, the roving mania seized me deliriously. I turned my face toward the nearest exit, but felt my garment caught by the hands that had been folded in prayer. —‘Flee not hence before I kiss the hands which brought me succor,’ cried the maiden passionately stirred. Burning kisses covered my hands; a tingling woe permeated the core of my being; I kissed the head, the cheek, the mouth of the one in the wide world, who had offered to share my fate, had offered her life for mine. But adamantine chains could not check my madness to fly; I broke away from her embrace, whose lamentations cut into my heart.
“A pack of hell-hounds yelping at my heels would have added little to the mad pace that carried me to the dreary haunts of the mountains—the wailing of the girl, and her image, following me as new fuel to feed the fire of despair. Broken by overwhelming wretchedness, I fell where a steep rock barred my way, and then, after a chain of tearless cycles, I wept—yea, and prayed for mercy—ah! to be delivered as it may please Him, whom I displeased!
“With sleep came a figure clad in supernatural brightness—‘Matatron the messenger of grace, who spreads man’s prayers before the Throne, speaks to thee, Al Zameri! Between thy prayer and His Mercy stands a world of evil, fostered by the fetich of thy making. Thou hast seduced the people chosen to redeem mankind. When the race shall deem the chase of gold a thing as base as rapine, as vile as lust—then will the fever of thy soul abate. Till then live on, the symbol of insatiate greed, a living Sodom, weltering in the fetid pool of spiritual stagnancy!’” And Al Zameri was silent, burying his wretched face in his hands.
“Truly, gold in itself is not an evil; it is the root of the world’s evil, the leprosy of the heart, incurable as the lung’s consumption that reddens the cheek while it drains the life, and thy guilt in reference thereunto is as dark as thy punishment is great,” spoke Ali. “I am that country’s lord where I have been slave; courage has done much for me, but gold the most—yea, and the worst to make woman foul, and man her villain. Here Mammon is the king of kings. Ali Bey is a fugitive from assassins bought for gold, and Islam’s Caliph depends for sovereign ease and safety less on valor and loyalty than on the bribe. Thou hast raised gold to be an idol, on whose altars man’s heart, his honor and his peace, and woman’s virtue, are too often sacrificed. Therefore, run thy course, Al Zameri; fulfil great Allah’s decree, that man take heed lest in His just anger He drown this world in a boiling flood of liquid gold!”
A few stones removed from the entrance of the cave enabled the cursed roamer to slip out like a phantom, and with him passed the storm, leaving a chill around the heart of the Bey.
“Allah akbar! This meeting forebodes Ali’s downfall, I fear. It is my evil star that caused the wretch to thwart my way,” said Ali Bey to himself. Subsequent developments proved his presentiment prophetic; in an ambush placed for his destruction, the celebrated Sheykh met his death.
1 The Red Sea, among the Hebrews, was “the Sea of Egypt.”
2 This legend of the Wandering Jew, which so far as I am aware has never before been printed, except for some few references in the Koran, is probably the precursor of the one currently familiar among Christians, and it will be seen.
3 The familiar Oriental gesture expressing painful emotions is to throw the arms wide apart, and bring the palms of the hands together with a distinct, and often resounding, clap; then clasping the hands, tremu lous with the stress of feeling.
THE ROMANCE OF A MUMMY, by Théophile Gautier (Part 1)
INTRODUCTION, by F. C. de Sumichrast
The subject of “The Romance of a Mummy” was possibly suggested to Théophile Gautier by Ernest Feydeau, the author of “Fanny” and other works of purely light literature, who published in 1858 a “General History of Funeral Customs and Burials among the Ancients.” This book was reviewed by Gautier when it appeared, and it is most likely that he had been previously made acquainted with its contents and had discussed Egyptian funeral rites and modes of sepulture with the author, for it was to Feydeau that he dedicated his novel when it was published in book form by Hachette in 1858. An omnivorous reader, Gautier had no doubt also perused the far more important works of Champollion, the decipherer of the inscriptions on the Rosetta stone, who first gave the learned world the key to the mysterious Egyptian hieroglyphic alphabet. Champollion’s “Monuments of Egypt and Nubia” had appeared in four volumes from 1835 to 1845, and a continuation by himself and the Vicomte Emmanuel de Rougé was completed in 1872. Champollion-Figeac’s “Ancient Egypt” had been published in 1840, having been preceded by Lenormant’s “The Museum of Egyptian Antiquities in the Louvre,” in 1830, and followed by Prisse d’Avennes’ “Monuments of Egypt” in 1847. The explorations and discoveries of Mariette,
summed up in that writer’s “Selected Monuments and Drawings,” issued in 1856, and the steady growth of the Egyptian Museum in the Louvre, to which was added in 1852 the magnificent Clot-Bey collection, must have attracted the attention of Gautier, always keenly interested in art, literature, and erudition.
The account he gives, in his novel, of the ancient city of Thebes, of the great necropolis in the valley of Biban el Molûk, of the subterranean tombs, of the precautions taken by the designers to baffle curiosity, of the form and ornamentation of the sarcophagi, of the mummy-cases, of the mummy itself, of the manners, customs, dress, and beliefs of the ancient Egyptians, are marvellously accurate. Nothing is easier than to verify his descriptions by reference to the works of Champollion, Mariette, Wilkinson, Rawlinson, Erman, Edwards, and Maspero. Scarcely here and there will the reader find a possible error in his statements. It is evident that he has not trusted alone to what Feydeau told him, or to what he read in his book or in the works of Egyptologists; he examined the antiquities in the Louvre for himself; he noted carefully the scenes depicted on monuments and sarcophagi; he traced the ornamentation in all its details; he studied the poses, the attitudes, the expressions; he marked the costumes, the accessories; in a word, he mastered his subject, and then only did he, with that facility and certainty that amazed Balzac, write in swift succession the chapters of the novel which appeared in the numbers of the “Moniteur Universel” from March 11 to May 6, 1857.
His remark on Feydeau’s book, “Picturesqueness in no wise detracts from accuracy,” might well be applied to his own “Romance,” which fascinates the reader with its evocation of a long vanished past and its representation of a civilisation buried for centuries in mystery. The weaving in of the wonders wrought by Moses and Aaron, of the overwhelming of the Pharaoh, whether Thotmes or Rameses, is skilfully managed, and imparts to the portions of the Biblical narrative used by him a verisimilitude and a sensation of actuality highly artistic. The purely erudite part of the work would probably not have interested the general public, indifferent to the discoveries of archæology, but the introduction of the human element of love at once captivated it; the erudite appreciated the accuracy of the restoration of ancient times and manners; the merely curious were pleased with a well told story, cleverly set in a framework whose strangeness appealed to their love of exoticism and novelty.
There have been added by the editor, as bearing upon the subject of the “Romance of a Mummy,” two or three chapters from the volume entitled “The Orient,” which is made up of a collection of sketches and letters of travel written at different times, and of reviews of books upon Eastern subjects, whether modern or ancient. The chapter describing a trip to Egypt was the result of a flying visit paid to that country on the occasion of the official opening of the Suez Canal in November, 1869. Gautier embarked on board the steamship “Moeris,” of the Messageries Impériales, at Marseilles. The very first night out he slipped and fell down the companion steps, and broke his left arm above the elbow. This painful accident did not prevent his fulfilling his promise to keep the “Journal Officiel,” with which he was then connected, fully supplied with accounts of the land and the inauguration ceremonies.
PROLOGUE
“I have a presentiment that we shall find in the valley of Biban el Molûk a tomb intact,” said to a high-bred-looking young Englishman a much more humble personage who was wiping, with a big, blue-checked handkerchief, his bald head, on which stood drops of perspiration, just as if it had been made of porous clay and filled with water like a Theban water-jar.
“May Osiris hear you!” replied the English nobleman to the German scholar. “One may be allowed such an invocation in the presence of the ancient Diospolis Magna. But we have been so often deceived hitherto; treasure-seekers have always forestalled us.”
“A tomb which neither the Shepherd Kings nor the Medes of Cambyses nor the Greeks nor the Romans nor the Arabs have explored, and which will give up to us its riches intact,” continued the perspiring scholar, with an enthusiasm which made his eyes gleam behind the lenses of his blue glasses.
“And on which you will print a most learned dissertation which will give you a place by the side of Champollion, Rosellini, Wilkinson, Lepsius, and Belzoni,” said the young nobleman.
“I shall dedicate it to you, my lord, for had you not treated me with regal munificence, I could not have backed up my system by an examination of the monuments, and I should have died in my little town in Germany without having beheld the marvels of this ancient land,” replied the scholar, with emotion.
This conversation took place not far from the Nile, at the entrance to the valley of Biban el Molûk, between Lord Evandale, who rode an Arab horse, and Dr. Rumphius, more modestly perched upon an ass, the lean hind-quarters of which a fellah was belabouring. The boat which had brought the two travellers, and which was to be their dwelling during their stay, was moored on the other side of the Nile in front of the village of Luxor. Its sweeps were shipped, its great lateen sails furled on the yards. After having devoted a few days to visiting and studying the amazing ruins of Thebes, gigantic remains of a mighty world, they had crossed the river on a sandal, a light native boat, and were proceeding towards the barren region which contains within its depths, far down mysterious hypogea, the former inhabitants of the palaces on the other bank. A few men of the crew accompanied Lord Evandale and Dr. Rumphius at a distance, while the others, stretched out on the deck in the shadow of the cabin, were peacefully smoking their pipes and watching the craft.
Lord Evandale was one of those thoroughly irreproachable young noblemen whom the upper classes of Britain give to civilisation. He bore everywhere with him the disdainful sense of security which comes from great hereditary wealth, a historic name inscribed in the “Peerage and Baronetage”—a book second only to the Bible in England—and a beauty against which nothing could be urged, save that it was too great for a man. His clear-cut and cold features seemed to be a wax copy of the head of Meleager or Antinoüs; his brilliant complexion seemed to be the result of rouge and powder, and his somewhat reddish hair curled naturally as accurately as an expert hairdresser or clever valet could have made it curl. On the other hand, the firm glance of his steel-blue eyes and the slightly sneering expression of his lower lip corrected whatever there might be of effeminate in his general appearance.
As a member of the Royal Yacht Squadron, the young nobleman indulged occasionally in a cruise on his swift yacht Puck, built of teak, fitted like a boudoir, and manned by a small crew of picked seamen. In the course of the preceding year he had visited Iceland; in the present year he was visiting Egypt, and his yacht awaited him in the roads of Alexandria. He had with him a scholar, a physician, a naturalist, an artist, and a photographer, in order that his trip might not be unfruitful. He was himself highly educated, and his society successes had not made him forget his triumphs at Cambridge University. He was dressed with that accuracy and careful neatness characteristic of the English, who traverse the desert sands in the same costume which they would wear when walking on the pier at Ramsgate or on the pavements of the West End. A coat, vest, and trousers of white duck, intended to repel the sun’s rays, composed his costume, which was completed by a narrow blue necktie with white spots, and an extremely fine Panama hat with a veil.
Rumphius, the Egyptologist, preserved even in this hot climate the traditional black coat of the scholar with its loose skirts, its curled up collar, its worn buttons, some of which had freed themselves of their silk covering. His black trousers shone in places and showed the warp. Near the right knee an attentive observer might have remarked upon the greyish ground of the stuff a systematic series of lines of richer tone which proved that he was in the habit of wiping his pen upon this portion of his clothes. His muslin cravat, rolled in the shape of a cord, hung loosely around his neck, on which stood out strongly the Adam’s apple. Though he was dressed with scientific carelessness, Rumphius was not any the handsomer on that account. A few reddish ha
irs, streaked with gray, were brushed back behind his protruding ears, and were puffed up by the high collar of his coat. His perfectly bald skull, shining like a bone, overhung a prodigiously long nose, spongy and bulbous at the end, so that with the blue discs of his glasses he looked somewhat like an ibis—a resemblance increased by his head sunk between his shoulders. This appearance was of course entirely suitable and most providential for one engaged in deciphering hieroglyphic inscriptions and scrolls. He looked like a bird-headed god, such as are seen on funeral frescoes, who had transmigrated into the body of a scholar.
The lord and the doctor were travelling towards the cliffs which encircle the sombre valley of Biban el Molûk, the royal necropolis of ancient Thebes, indulging in the conversation of which we have related a part, when, rising like a Troglodyte from the black mouth of an empty sepulchre—the ordinary habitation of the fellahs—another person, dressed in somewhat theatrical fashion, abruptly entered on the scene, stood before the travellers, and saluted them with the graceful salute of the Orientals, which is at once humble, caressing, and noble.
This man was a Greek who undertook to direct excavations, who manufactured and sold antiquities, selling new ones when the supply of the old happened to fail. Nothing about him, however, smacked of the vulgar exploiter of strangers. He wore a red felt fez from which hung a long blue silk tassel; under the narrow edge of an inner linen cap showed his temples, evidently recently shaved. His olive complexion, his black eyebrows, his hooked nose, his eyes like those of a bird of prey, his big moustaches, his chin almost divided into two parts by a mark which looked very much like a sabre-cut, would have made his face that of a brigand, had not the harshness of his features been tempered by the assumed amenity and the servile smile of a speculator who has many dealings with the public. He was dressed in very cleanly fashion in a cinnamon-coloured jacket embroidered with silk of the same colour, gaiters of the same stuff, a white vest adorned with buttons like chamomile flowers, a broad red belt, and vast bulging trousers with innumerable folds.
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