*

of astrology. Plutarch tells us the ivy was styled by the Egyptians Chenosiris; that is, as some interpret it," the plant of Osiris ;" and Diodorust, after saying "it was consecrated to that God, and called in the Egyptian tongue the plant of Osiris," affirms that "it was carried before the vine in consecrations, because, while this loses its leaves, the ivy continues to retain them." Many instances occur of the preference shown by the ancients for evergreen plants; and, for a similar reason, they dedicated the myrtle to Venus, the laurel (bay tree) to Apollo, and the olive to Mi

nerva.

But we may doubt if the ivy was at any time a native of Egypt. The periploca secamone may have been mistaken for that plant in the representations given of it in the paintings +, both from its climbing nature and even the form of its leaves; though it must be confessed that a plant having so acrid a juice could scarcely have been used for garlands, if even it were tolerated in the hand.

Plutarch mentions a garland of the melilotus §, which fell from the head of Osiris. This plant may therefore have been deemed sacred by the Egyptians. Clemens mentions thirty-six plants, dedicated to the thirty-six decans or genii, who presided over portions of the twelve signs of the zodiac ; but the symbols of those mysterious beings had no claim to sanctity.

*Plut. de Is. s. 37.

Vide Vol. III. p. 157.

+ Diodor. i. 17.

Plut. de Is. s. 36. This signified the plants produced by the inundation at the edge of the desert. Vide suprà, Vol. I. (2d Series)

p. 331. 334. 336. 437.

Vide Prichard, p. 329. Vide suprà, p.76.; and Vol. I. (2d Series)

EMBLEMS.

The most remarkable emblems, independent of the types of the Deities, were the signs of Life, of Goodness, of Purity, of Majesty and Dominion. (the flail and crook of Osiris), of Royalty, of Stability, and of Power, which were principally connected with the Gods and Kings.

+ 1 1 I 9 19 7 7 1 5/

No. 466. Emblems of Life, Goodness, Purity, Royalty, and Stability.

Many others belonged to religious ceremonies; a long list of which may be seen in the chamber of Osiris at Philæ*, and in the coronation ceremony at Medeenet Haboo.t

The sign of Life (tau, or crux ansata) I have mentioned elsewhere. The sign of Goodness is the initial of the word nofre, "good;" and the sceptre of Purity, which the Gods hold in their hands, has been shown to enter into one of the groups signifying "Egypt," or the pure land. § This has been styled the Upupa-headed sceptre; but I have shown the head to be of an animal, and not of a bird, as usually supposed. The lower end is forked; and this, as well as the head itself, has been found in the excavations at Thebes. A similar staff seems to have been used by the Egyptian peasant, perhaps as a crook; and the Arabs to the present day

* Given in the Plates of the R. S. of Literature, Plate 66, 67. + Vide infrà, Plate 76.

§ Vide suprà, p. 47.

‡ Infrà, p. 283.

make their málgin of this form, for the purpose of recovering the falling bridle of their dromedaries.* It is even represented in the hands of labourers engaged in the corn fields; an instance of which occurs in one of the ancient paintings from Thebes preserved in the British Museum.† This, with the tau, are the principal gifts of the Gods to man, in the hieroglyphic legends; where the Deity thus addresses the kings, "We give you life and purity," or "a pure life," with " stability," "power," "victory," "majesty," "dominion," "and other good things," similar to which are the favours said to be bestowed by the Deity on King Remeses, in the inscription of the obelisk translated by Hermapion.

No. 467. The gifts of, 1. life and purity; 2. with stability; 3. power; 4. victory; and 5. royal majesty, or the dominion of the world.

The flagellum and crook of Osiris, the emblems of majesty and dominion, were presented by the Gods to the king, sometimes with the falchion of victory or vengeance, when he was about to undertake an expedition against the enemies of his country; and in some instances the monarch is represented holding the phoenix in his hand, emblematic of his long absence from Egypt in a foreign land. In this picture‡ we observe a singular proof of the flagellum of Osiris being really a

* It is so called from hégin, the name of a dromedary.
In the Egyptian Room; marked No. 176.

handle and thong, and not, as it usually appears, both in the hands of statues and in the sculptures, with the two limbs of a hard substance.

No. 468.

A king receiving from Amun the emblems of Majesty and Dominion. In his left hand is a phoenix. The God holds the palm-branch and the type of the great assemblies.*

The sign of Royalty is a reed; which is also the emblem of Upper Egypt, and the initial of the word souten, "king." But this, and the Pshent, or cap of the Upper and Lower country, which is the union of the two crowns, the symbol of Stability†, the palm branch of Thoth, and the sign of the great assemblies over which the king presided, have been already noticed. ‡

The eye of Osiris (?) was one of the most important emblems. It was generally given to that Deity, and to Pthah when under the form of the emblem of Stability. It was placed on boats, on coffins, and in other conspicuous positions, as if to

* Vide infrà, p. 288.

Vide supra, Vol. I. (2d Series) p. 253. 341.

Vide also infrà, chap. 15., on the Ceremonies, p. 273. et seq.

indicate the all-seeing presence of the Divinity; and it was a symbol of the land of Egypt.*

The frogt was the type of man in embryo. It sat on a ring, or seal, a sign occasionally used in lieu of the tau, or "life;" and from its back rose a palm branch, which sometimes appeared in the state of a tender leaf rising from the date stone.

Another symbol, resembling a pair of forceps, signified a "minister."+

The lotus was introduced into all subjects, particularly as an ornament, and as the favourite flower of the country; but not with the holy character, usually attributed to it, though adopted as an emblem of the God Nofre-Atmoo.§

To describe all the emblems contained in the sculptures of Egypt would lead me into a lengthened discussion on the hieroglyphics, which it is not my intention here to introduce; I therefore postpone further mention of them until an opportunity offers for treating that important subject in the detailed manner it requires and merits.

* Vide suprà, p. 48. 73. 86.

+ Vide suprà, p. 247.

It is the same which is in the hand of fig. 1. Plate 40.