berg
Historical Miniatures
PREFACE
Maximilian Harden, the well-known critic, writes in the Zukunft (7th September 1907) of the Historical Miniatures:
“A very interesting book, as might be expected, for it is Strindberg’s. And I am bold enough to say a book which should and must be successful with the public. The writer is not here concerned with Sweden, nor with Natural History. A philosopher and poet here describes the visions which a study of the history of mankind has called up before his inner eye. Julian the Apostate and Peter the Hermit appear on the stage, together with Attila and Luther, Alcibiades and Eginhard. We see the empires of the Pharaohs and the Czars, the Athens of Socrates and the ‘Merry England’ of Henry VIII. There are twenty brief episodes, and each of them is alive. So powerful is the writer’s faculty of vision, that it compels belief in his descriptions of countries and men.”
“The question whether these cultured circles really were as described, hardly occurs to us. Never has the remarkable writer shown a more comprehensive grasp. Since the days of the Confession of a Fool, Strindberg has become a writer of world-wide significance.”1
THE EGYPTIAN BONDAGE
The old worker in ebony and cabinet-maker, Amram, dwelt by the river-side in a clay-hut which was covered with palm-leaves. There he lived with his wife and three children. He was yellow in complexion and wore a long beard. Skilled in his trade of carving ebony and hard wood, he attended at Pharaoh’s court, and accordingly also worked in the temples. One morning in midsummer, just before sunrise, he got out of bed, placed his implements in a bag, and stepped out of his hut. He remained standing on the threshold for a moment, and, turning to the east, uttered a low prayer. Then he began to walk between fishermen’s huts, following the black broken bank of the river, where herons and doves were resting after their morning meal.
His neighbour, the fisherman, Nepht, was overhauling his nets, and placing carp, grayling, and sheat-fish in the different partitions of his boat.
Amram greeted him, and wished to say some words in token of friendliness.
“Has the Nile ceased to rise?” he asked.
“It remains standing at ten yards’ height. That means starvation!”
“Do you know why it cannot rise higher than fifteen yards, Nepht?”
“Because otherwise we should drown,” answered the fisherman simply.
“Yes, certainly, and that we cannot. The Nile, then, has a Lord who controls the water-level; and He who has measured out the starry vault, and laid the foundations of the earth, has set up a wall for the waters, and this wall, which we cannot see, is fifteen yards high. For during the great flood in the land of our fathers, Ur of the Chaldees, the water rose fifteen yards—no more, no less. Yes, Nepht, I say ‘we,’ for you are of our people, though you speak another tongue, and honour strange gods. I wish you a good morning, Nepht, a very good morning.”
He left the abashed fisherman, went on, and entered the outskirts of the city, where began the rows of citizens’ houses built of Nile-bricks and wood. He saw the merchant and money-changer Eleazar taking down his window-shutters while his assistant sprinkled water on the ground before the shop. Amram greeted him, “A fine morning, cousin Eleazar.”
“I cannot say,” answered the tradesman sulkily. “The Nile has remained stationary, and begins to sink. The times are bad.”
“Bad times are followed by good times, as our father Abraham knew; and when Joseph, Jacob’s son, foresaw the seven lean years he counselled Pharaoh to store up corn in the granaries....”
“May be, but that is a forgotten tale now.”
“Yes, and have you also forgotten the promise which the Lord gave to his friend Abraham?”
“That about the land of Canaan? We have waited four hundred years for its fulfilment, and now, instead of receiving it, Abraham’s children have become bond-servants.”
“Abraham believed through good and through evil days, through joy and through sorrow, and that was counted to him for righteousness.”
“I don’t believe at all,” Eleazar broke in, “or rather, I believe that things go backwards, and that I will have to put up my shutters, if there is a failure in the crops.”
Amram went on with a sad face, and came to the market, where he bought a millet loaf, a piece of an eel, and some onions.
When the market-woman took the piece of money, she spat on it, and when Amram received his change, he did the same.
“Do you spit on the money, Hebrew?” she hissed.
“One adopts the customs of the country,” answered Amram.
“Do you answer, unclean dog?”
“I answer speech, but not abuse.”
The Hebrew went on, for a crowd began to gather. He met the barber, Enoch, and they greeted each other with a sign which the Hebrews had devised, and which signified, “We believe in the promise to Abraham, and wait, patient in hope.”
Amram reached at last the temple square, passed through the avenue of Sphinxes, and stood before a little door in the left pylon. He knocked seven times with his hand; a servant appeared, took Amram by the arm and led him in. A young priest tied a bandage round his eyes, and, after they had searched his bag, they took the cabinet-maker by the hand, and led him into the temple. Sometimes they went up steps, sometimes down them, sometimes straight-forward. Now and then they avoided pillars, and the murmur of water was heard; at one time there was a smell of dampness, at another of incense.
At last they halted, and the bandage was taken off Amram’s eyes. He found himself in a small room with painted walls, some seats, and a cupboard. A richly-carved ebony door divided this room from a larger one which on one side opened on to a broad staircase leading down to a terrace facing eastward.
The priest left Amram alone after he had shown him that the door required repair, and had, with an unmistakable gesture, enjoined on him silence and secrecy.
When Amram was left alone, and found himself for the first time within the sacred walls which could not overawe a Hebrew’s mind, he yet felt a certain alarm at all the mysteriousness, of which he had heard since his youth. In order to shake off his fear of the unknown, he resolved to satisfy his curiosity, though at the risk of being turned out, if he met anyone. As a pretext he took a fine plane in his hand, and entered the great hall.
It was very spacious. In the midst was a fountain of red granite, with an obelisk set upright in the basin. The walls were adorned with figures painted in simple colours, most of them in red ochre, but also in yellow and black. He drew off his sandals, and went on into a gallery where stood mummy-coffins leaning against the wall.
Then he entered a domed room, on the vault of which were painted the great constellations of the northern hemisphere. In the middle of the room stood a table, on which lay a half-globe covered with designs resembling the outlines of a map. By the window stood another table, with a model of the largest pyramid set upon a land-surveyor’s board, with a scale of measurements. Close by stood an alidade, an instrument for measuring angles.
There was no visible outlet to this room, but after some search the uninitiated Hebrew found some stairs of acacia-wood leading up through a wooden tower. He climbed and climbed, but when he looked through the loopholes, he found himself always on a level with the roof of the domed room. But he continued to ascend, and after he had again counted a hundred steps and, looked through a loop hole, he found himself on a level with the floor of the domed room. Then a wooden door opened, and an elderly man in half-priestly garb received him with a greeting as though he were a well-known and expected superior. But when he saw a stranger, he started, and the two men gazed at each other long, before they could speak. Amram, who felt unpleasantly surprised, began the verbal encounter: “Reuben? Don’t you know me, the friend of your youth, and your kinsman in the Promise?”
“Amram, the husband of Jochebed, the son of Kohath! Yes, I know you!”
“And you here! After you have