by Horus

sence of

regarded as

his mani

involved in

those of the good returned after death unto God AFRICA. who gave them; those of the wicked were doomed CHAP. V. to pass through the bodies of different animals, until a purification, corresponding to their degree of into the preimpiety, had fitted them to return to that parent Osiris. spirit from which they originally emanated.' Osiris Osiris to be was thus in reality that attribute of the Deity which the "divine signifies the divine goodness; and in his most goodness." mysterious and sacred office as an avatar, or manifestation of the Divinity on earth, he was superior to any even of the eight great gods. The manner Manner of of his manifestation was always a profound secret, festation revealed only to some of those who were initiated upon earth into the higher order of mysteries. It is sufficient mystery. to say that he was not regarded as a human being, who after death was translated into the order of demigods; for we learn both from Plutarch2 and from Herodotus, that no Aegyptian deity was supposed to have lived on earth, and to have been deified after death, and that, in fact, no heroes were ever worshipped. Osiris was the "manifester of good," or opener of truth," and was said to be "full of goodness and truth." He appeared on earth to benefit the human race; and after he had performed his mission, and fallen a sacrifice to Typhon, the evil principle, whom he subsequently overthrew, he rose again to a new life, and became the Judge of the Dead and Ruler of Hades. Thus, after the dead had passed their final ordeal, and been freed from their bodies, passions, and all other impediments; and when they had been absolved from all the sins they had committed, and impurities they had contracted during their probation upon earth; they obtained, in the name of Osiris which they then took, the blessings of a new and spiritual life, in which they enjoyed eternal feli

city.1

This existence of Osiris upon earth, or manifest- Speculative

1 Wilkinson, Ancient Egyptians, vol. i., Second Series. 2 Plutarch, De Iside et Osiride, s. 22, 23.

3 ii. 50.

Plutarch, passim. Cf. also Wilkinson, Ancient Egyptians, vols. i. and ii., Second Series; and Kenrick, Ancient Egypt, vol. i.

and allegori

ter of the theory.

AFRICA. ation of the Divine goodness, was undoubtedly a CHAP. V. speculative theory; and we may regard it as an allegory presenting many points of resemblance to the avatars of the Indian Vishnoo. We may even go farther, and be inclined to think that the Aegyptian hierarchy, having heard of the primeval promises made by Jehovah of the coming of a real Saviour to redeem mankind and bruise the ser pent's head, had anticipated that glorious advent, and not only recorded it as though it had already happened, but had introduced that mystery into their religious system. Such a ray of that Divine light, which was in after-times to be a light to the Gentiles, and a glory to Israel, may indeed have served to brighten the purer worship of the early Aegyptian religion. But the glory became dim; the germ of truth was lost amid lying and absurd fables; and nothing remained but a mythic avatar, and the revolting ceremonies of the hateful and corrupting phallephoria.

Symbolical figure of Osiris.

Isis vari

ously represented on

the monu

Osiris is frequently found on the monuments as Plutarch describes him, namely, of a black colour. More frequently however he is painted green. As Judge of Amenti, or Hades, he is represented in the form of a mummied figure, holding in his crossed hands the crook and flagellum. His garments are pure white. On his head he wears the cap of Upper Aegypt decked with ostrich feathers. Sometimes a spotted skin is suspended near him, an emblem which is supposed to connect him with the Greek Dionysus. Occasionally also he appears with his head, and even his face, covered with the four-barred symbol, which in hieroglyphics signifies "stability," and may also refer to the intellect of the Deity. He was the first member of the triad composed of Osiris, Isis, and Horus.

ISIS, the wife and sister of Osiris, the daughter of Cronos, and the mother of Horus, was identified by Herodotus both with Demeter and the Moon; she was and often also thought to answer to Persephone because she prewith Athor, sided with Osiris in the region of Hades, or Amenti.

ments,

confounded

CHAP. V.

From the various combinations into which she enter- AFRICA. ed she bore numerous characters, and has been confounded with many different deities. Her general and other form was that of a female with a throne upon her head, deities. particularly when she was represented as the presiding goddess of Amenti. In olden times however she was sometimes figured with a cow's head, as well as with a head-dress and globe surmounted by the horns of Athor, the Aegyptian Aphrodite, and in that case she assumed the attributes of that goddess. Sometimes, in addition to the globe and horns, the flowers of water plants were rising from her head, particularly when she was represented as the mother of the infant Horus, and the second member of the triad composed of Osiris, and herself, and son. Occasionally she was represented with the head of a cat, or with the attributes of Bubastis. Frequently she wears a cap representing the sacred vulture; the small head of the bird projects from her forehead, its body covers her head, and its wings extend down the sides of her face as far as her shoulder. Her title of "royal wife and sister" was derived from her marriage with her brother Osiris; and from this mythic event is said to have originated that peculiar custom which prevailed in Aegypt from the time of the Pharaohs to that of the Ptolemies, of permitting brothers and sisters to unite in matrimonial alliance.

ideas of

APIS, the sacred bull of Memphis, was, according Acgyptian to Plutarch, a fair and beautiful image of the soul Apis. of Osiris. The Aegyptians regarded him as the living representative of this deity. They consulted him as a divine oracle, and drew good or bad omens from the manner in which he received his food, or from the stable which he might happen to enter. Children were supposed to receive from him the gift of prophecy, and crocodiles refused to attack mankind during the seven days' festival which celebrated his birth.'

1 Plutarch, de Is. et Os. Cf. also Wilkinson, Anc. Egyptians, vol. i., Second Series.

AFRICA.

Conclusion.

Here then we conclude our attempt to develope CHAP. V. and illustrate the mythology of the Aegyptians as understood by Herodotus. We shall now proceed to enter upon our author's account of the peculiar manners, customs, and civilization of the people; to which branch of our subject, as our matter has already far exceeded our intended limits, we are compelled to devote a separate chapter.

CHAPTER VI.

MANNERS OF THE AEGYPTIANS.

CHAP. VI.

Exclusiveness of the Aegyptians prior to the Persian conquest.-Their AFRICA. manners and customs, ancient and peculiar.-Aegyptian castes.-Two castes omitted by Diodorus.-Seven castes in India, according to Megasthenes.-The seven Aegyptian castes, according to Herodotus.-I. The piromis. Colleges at Memphis, Thebes, Heliopolis, and Sais. Estates for their maintenance.-Daily allowance of beef, geese, and wine.-Fish and beans denied.-Shaved their bodies every third day.-Wore garments of linen, and shoes of byblus.-Washed four times in 24 hours.-II. The SOLDIERS, a military race divided into the Hermotybies, and Calasires.-Chiefly quartered in Lower Aegypt.-Not allowed to trade. Each man in possession of twelve acres of land.-Royal bodyguard composed of 2000 men, changed annually.-Daily rations of 5 lbs. of bread, 2lbs. of beef, and a quart of wine.-Garrisons on the frontiers. -Five inferior castes, including the masses, very imperfectly distinguished by ancient writers.-Every man obliged to show once a year that he lived by honest means.-III. The HERDSMEN probably included husbandmen, nomades, and the marsh-men of the Delta.-IV. The SWINEHERDS, a Pariah caste.-V. The TRADERS probably included several subdivisions which were all hereditary.-VI. The INTERPRETERS, first originated in the reign of Psammitichus.-VII. The STEERSMEN, or navigators of the Nile.-Great extent of the river navigation.—Physical characteristics of the Aegyptians.-Described by Herodotus as being swarthy, and curly-headed.- Represented in the paintings as being of a red brown colour.-Probably brown like the modern Copts.-Different complexions of the people.-Hair of the mummies either crisp or flowing.-Average height.-Fulness of the lips, and elongation of the eye. -Intermediate between the Syro-Arabian and the Aethiopian type.Good health of the Aegyptian people.-Thickness of their skulls.Population of Aegypt.-Manners and customs of the Aegyptians.— Singularly contrary to those of other nations.-Herodotus's memoranda of the several contrasts.-Markets attended by the women.-The woof pushed downwards in weaving.-Burdens carried on men's heads and women's shoulders.-Meals taken outside the house.-No priestesses.— Daughters, and not sons, obliged to support their parents.-Priests shave their heads.-Laity leave their hair to grow whilst mourning for near relations.-Live with animals. Make their bread of spelt.- Knead with their feet.-Circumcision practised.-Rings and sail sheets fastened outside their boats.-Writing and ciphering from left to right.-Dress of the Aegyptians, a linen tunic and white woollen mantle.-Equipment of the marines in the navy of Xerxes.-Social customs.-Married only one wife.-Mode of salutation. --Reverence for the aged.-Especial cleanliness.-Scoured brazen cups, and wore clean linen.-Circumcision. -Regarded the Greeks as impure.-Food of the Aegyptians.-Beef.—