some points of resemblance with the one before us, I here transcribe. "In the solemn pomps of Egypt the Singer usually goes first, bearing one of the symbols of music. They say it is his duty to carry two of the books of Hermes; one of which contains hymns of the Gods, the other precepts relating to the life of the king. The Singer is followed by the Horoscopus, bearing in his hand the measure of time (hour-glass) and the palm* (branch), the symbols of astrology (astronomy), whose duty it is to be versed in (or recite) the four books of Hermes, which treat of that science. Of these one describes the position of the fixed stars, another the conjunctions (eclipses) and illuminations of the Sun and Moon, and the others their risings. Next comes the Hierogrammat (or sacred scribe), having feathers on his head, and in his hands a book (papyrus), with a ruler‡ (palette) in which is ink, and a reed for writing. It is his duty to understand what are called hieroglyphics, the description of the world, geography, the course of the Sun, Moon, and planets, the condition of the land of Egypt and the Nile, the nature of the instruments or sacred ornaments, and the places appointed for them, as well as weights and measures, and the things used in holy rites. Then follows the Povica. It is a question whether this should be translated the palm or the phoenix. Vide suprà, Vol. I. (2d Series) p. 305. + l'ide suprà, p. 205. 217. The feathers are of the ostrich, not of the hawk, as already observed. The usual palette represented in the hands of scribes. Vide Plate 45. figs. 1, 2. and 4. &c. Stolistes, bearing the cubit of justice and the cup of libation. He knows all subjects relating to education, and the choice of calves for victims, which are comprehended in ten books. These treat of the honours paid to the Gods, and of the Egyptian religion, including sacrifice, first fruits, hymns, prayers, processions, holydays, and the like. Last of all comes the Prophet, who carries in his bosom a water-jar, followed by persons bearing loaves of bread. He presides over all sacred things, and is obliged to know the contents of the ten books called sacerdotal, relating to the Gods, the laws, and all the discipline of the priests." + One of the principal solemnities connected with the coronation was the anointing of the king, and his receiving the emblems of majesty from the Gods. The sculptures represent the Deities themselves officiating on this as on other similar occasions, in order to convey to the Egyptian people, who beheld these records, a more exalted notion of the special favours bestowed on their monarch. We, however, who at this distant period are less interested in the direct intercourse between the Pharaohs and the Gods, may be satisfied with a more simple interpretation of such subjects, and conclude that it was the priests who performed the ceremony, and bestowed upon the prince the title of "the anointed of the Gods." With the Egyptians, as with the Jews §, the in *Vide infrà, on the Procession of the Ark of Sokari. + Clem. Alexandr. Strom. vi. p. 196. Vide Plate 78., and Woodcut, No. 468., suprà, p. 268. vestiture to any sacred office, as that of king or priest, was confirmed by this external sign; and as the Jewish lawgiver mentions the ceremony of pouring oil upon the head of the high priest after he had put on his entire dress, with the mitre and crown, the Egyptians represent the anointing of their priests and kings after they were attired in their full robes, with the cap and crown upon their head. Some of the sculptures introduce a priest pouring oil over the monarcht, in the presence of Thoth, Hor-Hat, Ombte, or Nilus; which may be considered a representation of the ceremony, before the statues of those Gods. The functionary who officiated was the high priest of the king. He was clad in a leopard skin, and was the same who attended on all occasions which required him to assist, or assume the duties of, the monarch in the temple. This leopard-skin dress was worn by the high priests on all the most important solemnitiest, and the king himself adopted it when engaged in the same duties. They also anointed the statues of the Gods; which was done with the little finger of the right hand.§ The ceremony of pouring from two vases, alternate emblems of Life and Purity, over the king, in token of purification, previous to his admittance "Thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod; and thou shalt put the mitre upon his head, and put the holy crown upon the mitre. Then shalt thou take the anointing oil and pour it upon his head." Exod. xxix. 5. 7. + Conf. 2 Kings, ix. 3. Vide suprà, p. 274. ; infrà, beginning of Chap. 16.; and Vol. I. p. 279. I shall have occasion to mention this presently. Vide Plate 77. Part II.; and infrà, Woodcut, No. 480. into the presence of the God of the temple, was performed by Thoth on one side and the hawkheaded Hor-Hat on the other*; sometimes by HorHat and Ombte, or by two hawk-headed Deities, or by one of these last and the God Nilus. The Deities Ombte and Horus are also represented placing the crown of the two countries upon the head of the king, saying, "Put this cap upon your head like your father Amun-Re:" and the palm branches they hold in their hands allude to the long series of years they grant him to rule over his country. The emblems of Dominion and Majesty, the crook and flagellum of Osiris, have been already given him, and the asp-formed fillet is bound upon his head.t Another mode of investing the sovereign with the diadem is figured on the apex of some obelisks, and on other monuments, where the God, in whose honour they were raised, puts the crown upon his head as he kneels before him, with the announcement that he "grants him dominion over the No. 471. whole world." Goddesses, in like manner, placed upon the heads of queens the peculiar insignia they wore; which were two long feathers, with the globe and horns of Athor; and they presented them their peculiar sceptre. The custom of anointing was not confined to the appointment of kings and priests to the sacred * Vide Plate 77. Part I. + Vide Plate 78. Obelisk of Karnak and others. Conf. translation of Hermapion, “ δεδώρημαι σοι ανα πασην την οικουμένην μετά χαράς βασιλευον.” offices they held it was the ordinary token of welcome to guests in every party at the house of a friend; and in Egypt, no less than in Judæa, the metaphorical expression, "anointed with the oil of gladness," was fully understood, and applied to the ordinary occurrences of life. It was not confined to the living the dead were made to participate in it, as if sensible of the token of esteem thus bestowed upon them; and a grateful survivor, in giving an affectionate token of gratitude to a regretted friend, neglected not this last unction of his mortal remains. Even the head of the bandaged mummy, and the case which contained it, were anointed with oils and the most precious ointments. † Another ceremony represented in the temples was the blessing bestowed by the Gods on the king, at the moment of his assuming the reins of government. They laid their hands upon him; and, presenting him with the symbol of Life, they promised that his reign should be long and glorious, and that he should enjoy tranquillity, with certain victory over his enemies. If about to undertake an expedition against foreign nations, they gave him the falchion of victory, to secure the defeat of the people whose country he was about to invade, saying, “Take this weapon, and smite with it the heads of the impure Gentiles." To show the special favour he enjoyed from heaven, the Gods were even represented admitting him into their company and communing with him; and sometimes Thoth, with other Deities, taking * Vide Vol. II. p. 213. + Vide infra, Chap. 16. |