of the modern magicians of Egypt. The same also notices the mode of discovering theft, and obtaining any wish; and though it is supposed to be of the 2nd century, the practices it alludes to are doubtless from an old Egyptian source; and other similar papyri contain recipes for obtaining good fortune and various benefits, or for causing misfortunes to an enemy. Some suppose the Egyptians had even recourse to animal magnetism, and that dreams indicating cures were the result of this influence; and (though the subjects erroneously supposed to represent it apply to a very different act) it is not impossible that they may have discovered the mode of exercising this art, and that it may have been connected with the strange scenes recorded at the initiation into the mysteries. If really known, such a power would scarcely have been neglected; and it would have been easy to obtain thereby an ascendency over the minds of a superstitious people.

Indeed the readiness of man at all times to astonish on the one hand, and to court the marvellous on the other, is abundantly proved by present and past experience. That the nervous system may be worked upon by it to such a degree that a state either of extreme irritability, or of sleep and coma, may be induced, in the latter case paralyzing the senses so as to become deadened to pain, is certain; and a highly sensitive temperament may exhibit phenomena beyond the reach of explanation; but it requires very little experience to know that we are wonderfully affected by far more ordinary causes; for the nerves may be acted upon to such an extent, by having, as we commonly term it, "our teeth set on edge," that the mere filing a saw would suffice to drive any one mad, if unable to escape from its unceasing discord. What is this but an effect upon the nerves? and what more could be desired to prove the power of any agency? And the world would owe a debt of gratitude to the professors of animal magnetism, if, instead of making it, as some do, a mere exhibition to display a power and astonish the beholders, they would continue the efforts already begun for discovering all the beneficial uses to which it is capable of being applied. We might then rejoice that, as astrology led to the more useful knowledge of astronomy, this influence enabled us to comprehend our nervous system, on

which so many conditions of health depend, and with which we are so imperfectly acquainted.

The cure of diseases was also attributed by the Egyptians to Ex-votos offered in the temples. They consisted of various kinds. Some persons promised a certain sum for the maintenance of the sacred animals, or whatever might propitiate the deity; and after the cure had been effected, they frequently suspended a model of the restored part in the temple; and ears, eyes, distorted arms, and other members, were dedicated us memorials of their gratitude and superstition.

1. Ivory hand, in Mr. Salt's Collection. 2. Stone tablet, dedicated to Amunre, for the recovery of a complaint in the ear; found at Thebes. 3. An ear of terra cotta in my possession, from Thebes.

Sometimes travellers, who happened to pass by a temple, inscribed a votive sentence on the walls, to indicate their respect for the deity, and solicit his protection during their journey; the complete formula of which contained the adoration (proskunéma) of the writer, with the assurance that he had been mindful of his wife, his family, and friends; and the reader of the inscription was sometimes included in a share of the blessings it solicited. The date of the king's reign and the day of the month were also added, with the profession and parentage of the writer. The complete formula of one proskunéma was as follows: "The adoration of Caius Capitolinus, son of Flavius Julius, of the fifth

troop of Theban horse, to the goddess Isis, with ten thousand names. And I have been mindful of (or have made an adoration for) all those who love me, and mý consort, and children, and all my household, and for him who reads this. In the year 12 of the Emperor Tiberius Cæsar, the 15th of Paüni."

The Egyptians, according to Pliny, claimed the honour of having invented the art of curing diseases. Indeed, the study of medicine and surgery appears to have commenced at a very early period in Egypt, since Athothes, the second king of the country, is stated to have written upon the subject of anatomy; and the schools of Alexandria continued till a late period to enjoy the reputation, and display the skill, they had inherited from their predecessors. Hermes was said to have written six books on medicine, the first of which related to anatomy; and the various recipes, known to have been beneficial, were recorded, with their peculiar cases, in the memoirs of physic, inscribed among the laws deposited in the principal temples.

The embalmers were probably members of the medical profession, and the Bible states that "the physicians embalmed" Jacob.

除

482.

Funeral Boat, or Baris.

Thebes.

P. Tomb at Sakkara, arched with stone, of the time of Psammitichus, or Psamatik, II., whose name occurs on the roof to the left, and in other places.

CHAPTER X.

CESSIONS-TRIALS OF THE DEAD-SACRED LAKE-BURIAL-EM

BALMING SARCOPHAGI-PAPYRI, &c.

THE great care of the Egyptians was directed to their condition after death, that last state towards which their present life was only the pilgrimage; and they were taught to consider their abode here merely as an "inn" upon the road. They looked forward to being received into the company of that Being who represented the Divine Goodness, if pronounced worthy at the great judgment

day; and the privilege of being called by his name was the fulfilment of all their wishes. Every one was then the same; all were "equally noble;" there was no distinction of rank beyond the tomb; and though their actions might be remembered on earth with gratitude and esteem, no king or conqueror was greater than the humblest man after death; nor were any honours given to them as heroes. And if ceremonies were performed to the deceased, they were not in honour of a man translated to the order of the gods, but of that particular portion of the divine essence which constituted the soul of each individual, and returned to the Deity after death. Every one, therefore, whose virtuous life entitled him to admission into the regions of the blessed, was supposed to be again united to the Deity, of whom he was an emanation; and, with the emblem of Thmei, purporting that he was judged or justified, he received the holy name of Osiris. His body was so bound up as to resemble the mysterious ruler of Amenti or Hades; it bore some of the emblems peculiar to him; and the beard, of a form which belonged exclusively to the gods, was given to the deceased in token of his having assumed the character of that deity. (See above, p. 329.)

Here it is a son.

The princi-
Thebes.

483. Services performed to the dead by one of the family.
pal part of the offering consists of onions. (See vol. i. p. 324.)