“Entreat Cambyses to punish Gyges, and grant me free powers to pursue the escaped Phanes as it shall seem good in mine eyes.”
“Is that all?”
“Bind thyself by a solemn oath to the priests, that the Greeks shall be prevented from erecting any more temples to their false gods in Egypt, and that the building of the temple to Apollo, in Memphis, shall be discontinued.”
“I expected these demands. The priests have discovered a sharp weapon to wield against me. Well, I am prepared to yield to the wishes of my enemies, with whom thou hast leagued thyself, but only on two conditions. First, I insist that the letter, which I confess to have written to the father of Nebenchari in a moment of inconsideration, be restored to me. If left in the hands of thy party, it could reduce me from a king to the contemptible slave of priestly intrigue.”
“That wish is reasonable. The letter shall be returned to thee, if.... ”
“Not another if! on the contrary, know that I consider thy petition for the punishment of Gyges so imprudent, that I refuse to grant it. Now leave me and appear not again before mine eyes until I summon thee! Yesterday I gained a son, only to lose him to-day. Rise! I demand no tokens of a love and humility, which thou hast never felt. Go to the priests when thou needest comfort and counsel, and see if they can supply a father’s place. Tell Neithotep, in whose hands thou art as wax, that he has found the best means of forcing me to grant demands, which otherwise I should have refused. Hitherto I have been willing to make every sacrifice for the sake of upholding Egypt’s greatness; but now, when I see that, to attain their own ends, the priests can strive to move me by the threat of treachery to their own country, I feel inclined to regard this privileged caste as a more dangerous enemy to Egypt, than even the Persians. Beware, beware! This once, having brought danger upon Egypt through my own fatherly weakness, I give way to the intrigues of my enemies; but, for the future, I swear by the great goddess Neith, that men shall see and feel I am king; the entire priesthood shall be sacrificed rather than the smallest fraction of my royal will! Silence—depart!”
The prince left, but this time a longer interval was necessary, before the king could regain even outward cheerfulness sufficient to enable him to appear before his guests.
Psamtik went at once to the commander of the native troops, ordered him to banish the Egyptian captain who had failed in executing his revengeful plans, to the quarries of Thebais, and to send the Ethiopians back to their native country. He then hurried to the high-priest of Neith, to inform him how much he had been able to extort from the king.
Neithotep shook his head doubtfully on hearing of Amasis’ threats, and dismissed the prince with a few words of exhortation, a practice he never omitted.
Psamtik returned home, his heart oppressed and his mind clouded with a sense of unsatisfied revenge, of a new and unhappy rupture with his father, a fear of foreign derision, a feeling of his subjection to the will of the priests, and of a gloomy fate which had hung over his head since his birth.
His once beautiful wife was dead; and, of five blooming children, only one daughter remained to him, and a little son, whom he loved tenderly, and to whom in this sad moment he felt drawn. For the blue eyes and laughing mouth of his child were the only objects that ever thawed this man’s icy heart, and from these he now hoped for consolation and courage on his weary road through life.
“Where is my son?” he asked of the first attendant who crossed his path.
“The king has just sent for the Prince Necho and his nurse,” answered the man.
At this moment the high-steward of the prince’s household approached, and with a low obeisance delivered to Psamtik a sealed papyrus letter, with the words: “From your father, the king.”
In angry haste he broke the yellow wax of the seal bearing the king’s name, and read: “I have sent for thy son, that he may not become, like his father, a blind instrument in the hands of the priesthood, forgetful of what is due to himself and his country. His education shall be my care, for the impressions of childhood affect the whole of a man’s later life. Thou canst see him if thou wilt, but I must be acquainted with thy intention beforehand.”
[Signet rings were worn by the Egyptians at a very early period.
Thus, in Genesis 41. 42., Pharaoh puts his ring on Joseph’s hand.
In the Berlin Museum and all other collections of Egyptian
antiquities, numbers of these rings are to be found, many of which
are more than 4000 years old.]
Psamtik concealed his indignation from the surrounding attendants with difficulty. The mere wish of a royal father had, according to Egyptian custom, as much weight as the strictest command. After reflecting a few moments, he called for huntsmen, dogs, bows and lances, sprang into a light chariot and commanded the charioteer to drive him to the western marshes, where, in pursuing the wild beasts of the desert, he could forget the weight of his own cares and wreak on innocent creatures his hitherto baffled vengeance.
Gyges was released immediately after the conversation between his father and Amasis, and welcomed with acclamations of joy by his companions. The Pharaoh seemed desirous of atoning for the imprisonment of his friend’s son by doubling his favors, for on the same day Gyges received from the king a magnificent chariot drawn by two noble brown steeds, and was begged to take back with him to Persia a curiously-wrought set of draughts, as a remembrance of Sais. The separate pieces were made of ebony and ivory, some being curiously inlaid with sentences, in hieroglyphics of gold and silver.
Amasis laughed heartily with his friends at Gyges’ artifice, allowed the young heroes to mix freely with his family, and behaved towards them himself as a jovial father towards his merry sons. That the ancient Egyptian was not quite extinguished in him could only be discerned at meal-times, when a separate table was allotted to the Persians. The religion of his ancestors would have pronounced him defiled, had he eaten at the same table with men of another nation.
[Herodotus II. 41. says that the Egyptians neither kissed, nor ate
out of the same dish with foreigners, nay, indeed, that they refused
to touch meat, in the cutting up of which the knife of a Greek had
been used. Nor were the lesser dynasties of the Delta allowed,
according to the Stela of Pianchi, to cross the threshold of the
Pharaohs because they were unclean and ate fish. In the book of
Genesis, the brethren of Joseph were not allowed to eat bread with
the Egyptians.]
When Amasis, at last, three days after the release of Gyges, declared that his daughter Nitetis would be prepared to depart for Asia in the course of two more weeks, all the Persians regretted that their stay in Egypt was so near its close.
Croesus had enjoyed the society of the Samian poets and sculptors. Gyges had shared his father’s preference for Greek art and artists. Darius, who had formerly studied astronomy in Babylon, was one evening observing the heavens, when, to his surprise, he was addressed by the aged Neithotep and invited to follow him on to the temple-roof. Darius, ever eager to acquire knowledge, did not wait to be asked twice, and was to be found there every night in earnest attention to the old priest’s lessons.
On one occasion Psamtik met him thus with his master, and
