It was placed before the Deity in vases of ala No. 480. Preparing to anoint. Thebes. baster or other materials as a gift, which he was represented to receive with the promise of a suitable return to the donor; the name of the God to whom it was vowed being engraved upon the vases that contained it. Sometimes the king or priest took out a certain portion to anoint the statue of the Deity, which was done with the little finger of the right hand. Macrobiust says, "Those Egyptian priests, who were called prophets, when engaged in the temple near the altars of the Gods, moistened the ring-finger of the left hand (which was that next to the smallest) with various sweet ointments, in the belief that a certain nerve communicated with it from the heart." But this probably refers to some other religious custom, since it is not likely that the left hand would be employed to anoint the statues of the Gods; and the sculptures abundantly show that the ceremony was performed as here represented. Ointment often formed part of a large donation, and always entered into the list of those things which constituted the complete set of offerings *The notion of superiority attached to the right hand was always remarkable, and is now scrupulously maintained in the East. It calls to mind one of the precepts of Pythagoras, "Take off your right shoe first, but put your left foot first into the bath." Vide Plate 77. part 2. + Macrob. Saturn. vii. p. 270. already mentioned *; and the various kinds of sweetscented ointments † used by the Egyptians were liberally offered at the shrines of the Gods. According to Clemens, one of the most noted was the psagdai, for which Egypt was particularly famed; and Pliny and Athenæus both bear testimony to the variety of Egyptian ointments, as well as the importance attached to them; which is confirmed by the sculptures, and even by the vases discovered in the tombs. ‡ Rich vestments, necklaces, bracelets, jewellery of various kinds, and other ornaments, vases of gold, silver, and porcelain, bags of gold, and numerous gifts of the most costly description, were also presented to the gods. They constituted the riches of the treasury of the temples; and the spoils taken from conquered nations were deposited there by a victorious monarch as a votive gift for the success of his arms, or as a token of gratitude for favours he was supposed to have received. Tables of the precious metals and rare woods were among these offerings; and an accurate catalogue of his votive presents was engraved on the walls of the temple, to commemorate the piety of the donor and the wealth of the sanctuary. They do not, however, properly come under the denomination of offerings to the Gods, but are rather dedications to their temples; and it was in *P. 338. 362. and 364. Vide Vol. II. p.214.; Plin. xiii. 1. 3.; Clem. Pæd. ii. 8. Vide Vol. II. p. 214.; Vol. III. p. 378.; and suprà, Vol. I. (2d Series) p. 58. note ‡. presenting them that some of the grand processions took place, to which I have already alluded.* But it was not only customary to deposit the necklaces and other "precious gifts" collectively No. 481. "He gives Truth (or in the temple; the kings frequently offered each singly to the Gods, decorating their statues with them, and placing them on their altars. They also presented numerous emblems, connected with the vows they had made, the favours they desired, or the thanksgivings they returned to Justice) to his father." the Gods: among which the most usual were a small figure of Truth; the symbol of the assemblies (fig. 1); a cow of Athor † (2); the hawkheaded necklace of Sokari (3); a cynocephalus (4); parts of dress? (5); ointment (6); gold and silver in bags or rings (7a and b); three feathers or heads of reeds, the emblem of a field (8); a scribe's tablet and ink-stand (9 a and b); a garland or wreath (10); and an emblem of pyramidal form, perhaps the seal or key of the sanctuary (11). Thanksgivings for the birth of a child, escape from danger, or other marks of divine favour, were offered by individuals through the medium of the priests. The same was also done in private; and secret as well as public vows were made in the hope of future favours.* The quality of these oblations depended on the God to whom presented, or the occupation of the donor; a shepherd bringing from his flocks, a husbandman from his fields, and others according to their means t; provided the offering was not forbidden by the rites of the Deity. But though the Egyptians considered certain oblations suited to particular Gods ‡, others * Vide suprà, Vol. I. (2d Series) p. 386. Vide suprà, p. 356. Vide suprà, p. 338. 349. 354, 355. 358, &c. inadmissible to their temples, and some more peculiarly adapted to prescribed periods of the year, Offerings on the Altar. British Museum. 1, 2, 3. Vases of ointment, &c. on stands crowned with lotus flowers. 6. Four vases on stands, with their mouths closed with ears of corn; over 7. The person of the tomb seated. No. 482. |