be confounded with the mountain which lies at a long day’s journey to the south of it. It is this that has borne the name, at any rate since the time of Justinian; the celebrated convent of the Transfiguration lies at its foot, and it has been commonly accepted as the Sinai of Scripture. In the description of my journey through Arabia Petraea I have endeavored to bring fresh proof of the view, first introduced by Lepsius, that the giant-mountain, now called Serbal, must be regarded as the mount on which the law was given—and was indeed so regarded before the time of Justinian—and not the Sinai of the monks.
As regards the stone house of the Senator Petrus, with its windows opening on the street—contrary to eastern custom—I may remark, in anticipation of well founded doubts, that to this day wonderfully well-preserved fire-proof walls stand in the oasis of Pharan, the remains of a pretty large number of similar buildings.
But these and such external details hold a quite secondary place in this study of a soul. While in my earlier romances the scholar was compelled to make concessions to the poet and the poet to the scholar, in this one I have not attempted to instruct, nor sought to clothe the outcome of my studies in forms of flesh and blood; I have aimed at absolutely nothing but to give artistic expression to the vivid realization of an idea that had deeply stirred my soul. The simple figures whose inmost being I have endeavored to reveal to the reader fill the canvas of a picture where, in the dark background, rolls the flowing ocean of the world’s history.
The Latin title was suggested to me by an often used motto which exactly agrees with the fundamental view to which I have been led by my meditations on the mind and being of man; even of those men who deem that they have climbed the very highest steps of that stair which leads into the Heavens.
In the Heautontimorumenos of Terence, Chremes answers his neighbor Menedemus (Act I, SC. I, v. 25) “Homo sum; humani nil a me alienum puto,” which Donner translates literally:
“I am human, nothing that is human can I regard as alien to me.”
But Cicero and Seneca already used this line as a proverb, and in a sense which far transcends that which it would seem to convey in context with the passage whence it is taken; and as I coincide with them, I have transferred it to the title-page of this book with this meaning:
“I am a man; and I feel that I am above all else a man.”
Leipzig, November 11, 1877.
GEORG EBERS.
CHAPTER I.
Rocks-naked, hard, red-brown rocks all round; not a bush, not a blade, not a clinging moss such as elsewhere nature has lightly flung on the rocky surface of the heights, as if a breath of her creative life had softly touched the barren stone. Nothing but smooth granite, and above it a sky as bare of cloud as the rocks are of shrubs and herbs.
And yet in every cave of the mountain wall there moves a human life; two small grey birds too float softly in the pure, light air of the desert that glows in the noonday sun, and then they vanish behind a range of cliffs, which shuts in the deep gorge as though it were a wall built by man.
There it is pleasant enough, for a spring bedews the stony soil and there, as wherever any moisture touches the desert, aromatic plants thrive, and umbrageous bushes grow. When Osiris embraced the goddess of the desert—so runs the Egyptian myth—he left his green wreath on her couch.
But at the time and in the sphere where our history moves the old legends are no longer known or are ignored. We must carry the reader back to the beginning of the thirtieth year of the fourth century after the birth of the Saviour, and away to the mountains of Sinai on whose sacred ground solitary anchorites have for some few years been dwelling—men weary of the world, and vowed to penitence, but as yet without connection or rule among themselves.
Near the spring in the little ravine of which we have spoken grows a many-branched feathery palm, but it does not shelter it from the piercing rays of the sun of those latitudes; it seems only to protect the roots of the tree itself; still the feathered boughs are strong enough to support a small thread-bare blue cloth, which projects like a penthouse, screening the face of a girl who lies dreaming, stretched at full-length on the glowing stones, while a few yellowish mountain-goats spring from stone to stone in search of pasture as gaily as though they found the midday heat pleasant and exhilarating. From time to time the girl seizes the herdsman’s crook that lies beside her, and calls the goats with a hissing cry that is audible at a considerable distance. A young kid comes dancing up to her. Few beasts can give expression to their feelings of delight; but young goats can.
The girl puts out her bare slim foot, and playfully pushes back the little kid who attacks her in fun, pushes it again and again each time it skips forward, and in so doing the shepherdess bends her toes as gracefully as if she wished some looker-on to admire their slender form. Once more the kid springs forward, and this time with its bead down. Its brow touches the sole of her foot, but as it rubs its little hooked nose tenderly against the girl’s foot, she pushes it back so violently that the little beast starts away, and ceases its game with loud bleating.
It was just as if the girl had been waiting for the right moment to hit the kid sharply; for the kick was a hard one-almost a cruel one. The blue cloth hid the face of the maiden, but her eyes must surely have sparkled brightly when she so roughly stopped the game. For a minute she remained motionless; but the cloth, which had fallen low over her face, waved gently to and fro, moved by her fluttering breath. She was listening with eager attention, with passionate expectation; her convulsively clenched toes betrayed her.
Then a noise became audible; it came from the direction of the rough stair of unhewn blocks, which led from the steep wall of the ravine down to the spring. A shudder of terror passed through the tender, and not yet fully developed limbs of the shepherdess; still she did not move; the grey birds which were now sitting on a thorn-bush near her flew up, but they had merely heard a noise, and could not distinguish who it was that it announced.
The shepherdess’s ear was sharper than theirs. She heard that a man was approaching, and well knew that one only trod with such a step. She put out her hand for a stone that lay near her, and flung it into the spring so that the waters immediately became troubled; then she turned on her side, and lay as if asleep with her head on her arm. The heavy steps became more and more distinctly audible.
A tall youth was descending the rocky stair; by his dress he was seen to be one of the anchorites of Sinai, for he wore nothing but a shirt-shaped garment of coarse linen, which he seemed to have outgrown, and raw leather sandals, which were tied on to his feet with fibrous palm-bast.
No slave could be more poorly clothed by his owner and yet no one would have taken him for a bondman, for he walked erect and self-possessed. He could not be more than twenty years of age; that was evident in the young soft hair on his upper lip, chin, and cheeks; but in his large blue eyes there shone no light of youth, only discontent, and his lips were firmly closed as if in defiance.
He now stood still, and pushed back from his forehead the superabundant and unkempt brown hair that flowed round his head like a lion’s mane; then he approached the well, and as he stooped to draw the water in the large dried gourd-shell which he held, he observed first that the spring was muddy, and then perceived the goats, and at last their sleeping mistress.
He impatiently set down the vessel and called the girl loudly, but she did not move till he touched her somewhat roughly with his foot. Then she sprang up as if stung by an asp, and two eyes as black as night flashed at him out of her dark young
