VIGNETTE N. View of the modern town of Manfaloót, showing the height of the banks of the Nile in summer. In the mountain range, opposite Manfaloбt, are the large crocodile mummy caves of Maábdeh. CHAP. XIV. The Sacred Animals. I NEXT proceed to mention the sacred animals. Of these, many different grades existed. Some were looked upon as Deities, others were merely emblems of the Gods. The worship of some was general throughout Egypt, that of others was confined to particular districts; and the same animal which received Divine honours in one part of the country, was often execrated and held in abhorrence in another. In one city a sacred fish was venerated, in another it was served up among the delicacies of the table; and many serious quarrels ensued between whole towns and provinces, owing to the circumstance of a sacred animal having been killed, either from accident or design, by the inhabitants of a neighbouring district, where its worship was not acknowledged. * No It is, however, very improbable that such lawless disputes took place, in the early periods of Egyptian history, during the reigns of the Pharaohs; when a vigorous government had the power of maintaining order, and when a wise priesthood watched equally over the interests of all. opinion indeed is more liable to error, than one which judges the customs and character of the Egyptians, from the degraded state of the country under the rule of the Ptolemies and Cæsars. For, as De Pauwt justly observes, there is no more reason to believe such excesses were perpetrated at that period, than to expect the modern towns of Europe to make war on each other, in order to maintain the pre-eminence of their saints and patrons. Herodotus says, "They are obliged by law to feed the sacred animals, and certain persons of both sexes are appointed to take care of each kind. The employment is an honourable one, and descends from father to son." And "so far," observes Diodorus §," are they from declining, or feeling ashamed, openly to fulfil this office, that they pride * Juv. Sat. xv. 36. "Numina vicinorum Odit uterque locus; cum solos dicit habendos Esse Deos quos ipse colit." Vide suprà, Vol. I. (2d Series) p. 159. + De Pauw, Rech, sur les Eg. et Chin. i. 145. Herodot. ii. 65. § Diodor. i. 83. themselves upon it; going in procession through the towns and country, with the distinguishing mark of their occupation, as if they were partakers of the highest honours of the Gods. And being known by a peculiar emblem belonging to each, the people perceive, on their approach, of what animal they have the care, and show them respect by bowing to the ground, and by other marks of honour." "When parents, living in towns, perform vows for the recovery of their children's health*, they offer prayers to the Deity to whom the animal is sacred, and then shaving a portion, or half, or the whole, of the child's head, they put the hair into one scale of the balance and money into the other, until the latter outweighs the former; they then give it to the person who takes care of the animal, to buy fish (or other food)." It was not, however, on accidental bounty that the nourishment of these creatures depended. The value of a whole head of child's hair, even when they paid its weight in gold, or any other gift, depending upon accidental vows (frequently performed after a long interval), would be a precarious means of support for the unremitting appetite of the Divine beasts; it was, therefore, wisely managed, that a fixed revenue should be provided for the purpose; and each had a piece of land belonging to it, the produce of which was sold for its maintenance, and sufficed for the payment of the curators. t *Herodot. and Diodor. loc. cit. + Diodor. i. 83. The custom of bearing the emblems of the dif ferent sacred creatures, to whose service they were devoted, may still be traced in the banners borne by the guardians of the Shekhs' tombs, who travel throughout Egypt in quest of charitable donations*; and, though seldom differing from, or inferior to, each other, in the discordant and deafening noise of drums and clamorous instruments, they are as readily distinguished by the peculiar emblems of the Saint to whose service they belong. But the duty is not wholly gratuitous; being performed partly from a prospect of rewards in Paradise, and partly from the love of the tangible benefits they obtain on earth, by means of his useful name. Vows are also made, as in former times, by the credulous and the devout, for the recovery of health, or the accomplishment of a wish; but the accuracy of the balance is no longer required, to regulate the extent of the donor's piety, or to adjust the quantity of his gratitude to the nice precision of a hair. The expense incurred by the curators, for the maintenance of the sacred animals, was immense. Not only were necessary provisions procured for them, but imaginary luxuries, which they could neither understand nor enjoy. They were treated with the same respect as human beings; warm baths were prepared for them; they were anointed with the choicest unguents, and perfumed with the most fragrant odours. Rich carpets and orna * Vide Vol. III. (1st Series) p. 394. + Carpets are frequently mentioned by ancient writers, as I have already had occasion to observe. Vide also Theocrit. Id. xv. 125. mental furniture were provided for them, and every care was taken to consult their natural habits. Females of their own species were kept for them, and fed with the utmost delicacy and expense; those only being selected, which were remarkable for their beauty. When any died, the grief of the people could only be equalled by that felt at the loss of a child; and in so sumptuous a manner were their funeral rites performed, that they frequently cost more than the curators had the means of paying. * The same respect was extended to those which died in foreign countries; and when engaged in distant wars, they did not neglect "the cats and hawks, or leave them behind, but, even when it was difficult to obtain the means of transport, they were brought to Egypt," that they might be deposited in holy ground. Geese were kept for some of the sacred animals. Meat was cut into pieces and thrown to the hawks, who were invited by well-known cries to their repast; cats and ichneumons were fed on bread soaked in milk, and with certain kinds of fish caught on purpose for them; and every animal was provided with food suited to its habits.† Whenever any one of them died, it was wrapped up in linen, and carried to the embalmers, attended by a procession of persons of both sexes, beating their breasts in token of grief. The body was then prepared with oil of cedar, and such aromatic sub * Diodor. i. 84. and suprà, Vol. I. (2d Series) p. 353. |