u r W orks by the sa me A tho .

8 o Fowt Edi n T H F EG 2 . v . h tio HE ISTORY O YPT . vols .

EG I two hun dred and sixt een YPTIAN NSCRIPTIONS ; Plates ,

in folio .

A E CHRONOLOGY AND GEOGRAPHY OF NCIENT GYPT .

A & C G LE ANDRIAN HRONOLO Y.

ul r EGYPTIAN HIEROGLYPHICS W ith a V oc ab a y.

E M M GYPTIAN A NTIQUITIES IN THE BRITISH USEU .

T T M A R E - HE RIPLE MUM Y CASE OF O RI AO .

’ T NEW T M N FROM GRIESBA CH S HE ESTA ENT, TRA SLATED

T & F th Editi n . o E T if .

CRITICAL NOTES ON THE A UTHORIZ ED ENGLISH V ERSION F NEW T M O THE ESTA ENT .

HISTORIC NOTES ON THE BOOKS OF THE OLD AND NEW

T M 1 2 111 d Ed n . 0 . Secon iti ESTA ENTS o . EG&PTIAN M&THOLOG&

A ND

EG&PTIAN CHRISTIANIT& ,

W ITH THEIR INFLUENCE ON THE OPINIONS

O F MODERN CHRISTENDOM .

B & w A M E H A R P E S U L S ,

& A UTH OR O F TH E H ISTOR& O F EG& PT.

L O N D O ' N

J O H N R U S S E L L S M I TH ,

3 6 H O A , S O S Q U R E .

18 63. LO NDO N

B OW D E A ND B R A W PR I TER S N N, N ,

1 3 PR I C ES STR EET LITTLE UEE STR EE T , N , Q N , CO N TE N TS .

& THE RELIGION OF UPPER EG PT . PA G E The gods c reated out of visibl e Their orn aments c opied by t he O bjec ts an d attribut es 2 Jews The goddesses 5 Their duties G od wh T i en rilo is er en s o had been 7 he r v t qu m , s p t

T i a i e 8 c arm n 36 he r f m li s h i g,

The io ra of O iris T i wi e rie e 38 b g phy s 9 he r v s , p st ss

His ir ac e an d rial a e 10 T i dre s on ure O fferin 39 b thpl bu pl c he r s , t s , gs Mon otheism an d polytheism The sac rifi c e of c rimin al s 41 1 1 The pyramids Of M emphis and Their n umber in c reased by c ave tombs Of Thebes division an d by union 12 That of Oirn enept hah I

The trinities 14 The love for t he gods . The anim als worshipped 15 The c onquest of t he s erpen t Of Wars about t he an im als 1 6 evil Worship Of An c estors 1 7 The mummies Worship Of kings The four gods Of t he dea d Their mirac ul ous birth 18 Ceremon ies of burial The sac red tree of life 20 The trial by Osiris R eason s for this worship The m ediators an d their aton e Th e temples desc ribed men t 5 2 T he in terc olum nar separation Two views Of t he resurrec tion 5 3 between priest an d laity 24 The fun ereal tablets The Priesthood 26 The empl oyments aft er death T ’ he priests c ells 27 Opin ion s about t he future state The orders of pri esthood 29 borrowed by Greeks

THE LI I F L RE G ON O OW E R EG& PT .

The ri e Of Lower E i T are wor hi ed in fear 6 1 s gypt , ts hey s pp

orei n o ul a on 5 8 hiun t he ore n en u 62 f g p p ti C , f ig V s The pigmy Pt hah 5 9 B anpo or R emphan 63

The a eiri or unishin ods 60 The Persian A rait a C b , p g g vi CONTENTS .

PA GE

The oddess Nei h of Sai 63 E ian O inion s in Pales ine g t s gypt p t ,

The unereal Pa rus or Ri ual 64 E r ria rus al a and f py t t u , Cyp , M t , Bigotry and pers ec ution 66 Sardinia The Theory Of t he Creation

THE LI ION N TH E I N CON O RE G U DER PERS A QUER RS . Persian Sun-worship 70 Plato an d t he Sc hool Of H elio polis

THE LI I THE PTOLOMIE RE G ON UNDER S . The rise of Al exan dria 73 The Apoc ryphal Books 77 The G reek tran slation Of t he Philo an d t he Jewish Monks 79 Bible by t he L& & 75 The El eusinian mysteri es 80 Its pec uliarities 76 The Al exan drian c h arac t er 81

LI ION UN TH E OM THE RE G DER R ANS . The worship Of Serapis 83 Isis an d H orus in her arms The worship Of H orus This worship introduc ed into The trinities 84 Horus a Child 85

H I TIA NIT& N THE OM N M O C R S U DER R A E PER RS . Christianity in Egypt 88 Clem en s an d Origen Its c orrupt io 89 The Trin ity Of Dionysius It raises t he Egyp tian s 90 The D oc etae G nostic ism its sc ulptured Christian s persec uted as politi 91 c al distur bers Serpent worship 92 The rebellion s again st R ome 100

I s E on t he O doa 93 The wor i Of Mi hr a and t s , g d sh p t Its Trinity 95 Manic hc eism The Book of R ev el ation 96

CH I TI IT& N THE B& Z NTIN M O R S AN U DER A E E PER RS . The rise of Egyptian O pin ion s Italy an d t he W est adopt t he an d t he Ar ian Controv ersy 102 Egyptian O pinion s The Coun c il Of Nic aea and The m ona stic i nstitution s 104 St . ro e A i St . u n St Amb s , ug st , The Nic en e Creed 105 Jerom e The Ath an asia n Creed 106 Theodosius makes Con st ant ino Templ es turn ed i nt o Churc hes 107 pl e take Egyptian opinion s 1 12

St . G eor e and t he D ra on 109 E ian MSS re ic g g gypt . l s 1 13 TH E O L O G I U E M W

P RE FA C E .

THE study Of error is Often only a little less important u than the st dy of truth . The history of the human mind

n S in its progress from ig orance towards knowledge, hould l t te l us the mistakes into which it has some imes wandered,

‘ n as well as its steps in the right path . We tur indeed with more pleasure to review the sources from which the

n Of world has gai ed any its valuable truths, in the hope of there finding some further kn owledge which may be equally

n valuable while for our errors, so long as we are unwilli g t o n our acknowledge them to be errors, we too Ofte shut eyes, and refuse to be shewn their origin .

n in The Emperor Marcus A toninus , his philosophical

an d n work, mentions the several tutors frie ds from whom of he gained his good habits , and those views life which he chiefly valued ; but though we must suppose that he

n not was aware Of some faili gs in his character, he does

of n w tell us to which his companio s he o ed them . And

of n an d n so it is with the benefits civilizatio , arts, religio f and also with the evils O superstition . Modern Europe readily ackn owledges how many ben efits it received from

m n Rome, fro Greece, and from Judea , but has been willi g

Of to forget how much its superstition came from Egypt. When Christian s shall at length acknowledge that many

n Of those doctri es which together now make up orthodoxy,

n n or the religio Of the majority, as disti guished from the simple religion which Jesus taught and practised , when they shall acknowledge that many Of them are so many viii PREFACE.

an d n sad and lamentable errors, then, not till the , will they

an d Of seek to know their origin, enquire from which the

n he several bran ches Of Paganism they spru g. T y will f then see that most O the so called Christian doctrines, e that have no place in the New Testament, reached Europ

. from Egypt, through Alexandria The aim Of the following pages is not only to explain

S n the Mythology of Egypt, but to how the extraordi ary readiness with which its religious Opinion s were Copied by

n n an d the n eighbouri g natio s, particularly by the Greeks

n In Of n Roma s . matters religio , the more ignorant part of those two n ation s bowed in reveren ce to the greater

n n an d n ear est ess seriousness Of the Egyptia s, who were at the same time so remarkably rich in mythological inven

n n Of tio . Paga Greece received from Egypt all that part its religio n which related to a futu re state Of rewards an d

n n an d n pu ishme ts, though Christia Greece was for a short time too intelligen t to take the whole of the Egyptian

an d n n mysticism superstitio , yet Christia Rome , from

n n n o which our own Opi ions were chiefly lear ed, had

on an d n such hesitati , was at all times a most willi g pupil . These facts may receive some explanatio n from two

n n O f n n n k ow laws the huma mi d . First, amo g religious perso ns the fear Of doing wrong makes them more afraid Of falling into scepticism than into credulity ; an d those

n who believe more , whether they believe wisely or u wisely, are apt to think themselves on safer ground than those

In . O f in n who believe less the case a proposition scie ce, w n n he the arguments for it and agai st it seem equal , the reasoner withholds his assen t 5 but in the case of a religi ous dogma or article of faith, the mind in its weakness R P EFACE . ix

a to t fancies it s fer accep it than to reject it. The reason in g powers are in part overruled by the feelings . In

n an d religious co troversy, both parties, the believer the doubter, usually feel that the reproach Of disbelief, which

in Of on e w n it is the power to thro agai st the other, hits a much harder blow than the reproach Of credulity and

n c an n superstitio , which is all that the other fli g back

n n n ff again. It is o ly amo g irreligious perso s and sco ers

n n and disbe that the feeli gs stre gthen the other side, that e lief can shut the door again st argument by an equally

an d a m u blind unfair cl i to s periority. Hence arises the power which superstitious and complicated systems Of

of n an d n religions have spreadi g themselves, he ce the weakness of good sense when setting up its simple truths

f n - against the encroachments O such ma y sided errors .

d n Secon ly, earnest ess and sincerity are the most power ful helps by which we en force our opinions an d convert

ur o neighbours . And there was far more real conviction Of the truth of their religion amon g the Egyptians than u among their Greek and Roman neighbo rs . Hence the

Of an d Opinions the more ignorant lived spread, while the Opinions held with hollowness and insincerity by the more

n enlighte ed died away . The foll owing are the principal doctrin es which are most certainly known to be common to Egyptian Mythology

n u and modern orthodoxy, as disti g ished from the religion

n the of Jesus . They i clude Trinity, the two natures Of

n f n Christ, and the ato ement by vicarious suf eri gs .

l st an d n n Of . That the creation gover me t the world is not Of one n one the work simple and undivided Bei g, but Of

n God, made up of several perso s . This is the doctrine Of

Plurality in Unity. & PREFACE .

2md n or the . That happi ess the favour of Judge Of t he and living the dead could scarcely be hoped for,

an n either from his justice or his mercy, unless atoni g

on our sacrifice had been paid to him behalf, by a divine

n an d n of bei g ; that manki d , or some part them, may hope to have their sins forgiven because of the merits and inter

O f n and n n cession that Bei g, to be excused from pu ishme t

n for because he co sented to be sacrificed them . With the

Egyptian s there were four such chief mediators .

rd - or 3 . That among the gods persons which compose

ff n the godhead, one , though a god, could yet su er pai and

be put to death . 4 . od man or n th That a g , or , bei g half god and half

man n r n Of an , o ce lived upon ea th, who had been bor

earthly mother, but without an earthly father. It may amuse while it will help our argument to men tion also a few O f the less important Egyptian opinion s

n which are still common amo g us . Trifles sometimes declare their origin more certainly than opinions and

O f n habits greater importa ce, which may be thought

n n n n common to the huma mi d. Amo g the most i teresting

n n . n o is the weddi g ri g The Egyptia g ld, before the intro

n O f n in O f ductio coi age , had been usually kept the form a ring ; and the Egyptian at his marriage placed one of

’ these pieces Of gold on his wife s finger in token Of his n e trusting her with all his property . The early Christians ,

n saw no n m says Cleme s, harm in followi g this custo ; and in own our marriage ceremony, the man places the same

’ n n O f on n n plai ri g gold, his bride s fi ger, whe he says,

” n With all my worldly goods I thee e dow. It was one of the duties of the priests O f Philze to E PREFAC . xi purchase Of the river Nile a bountiful overflow by throw o ing a piece Of g ld into the stream once a year, and hence probably the Ven etian s borrowed their custom of Wedding

r n n n the Ad iatic by throwi g a gold ri g i to the sea . At the same time the Doge’ s cap was copied from the crown Of

Lower Egypt . Our Christmas game Of drawing lots for the title Of

n d n n K n a . i g Quee , is Egyptia It was called by the Alex an drian s the game of Basilin da ; an d Tacitus mentions

an d n n the quarrel between Nero Britta icus, whe they were playing at this game in Rome .

n n u The Egyptia day for eati g s gared cakes, had been our n Of n in n twe tieth Ja uary, but it was the fourth ce tury changed to be kept fourteen days earlier ; an d the sugared

n now Of n cake Of the Egyptia s marks the feast Epipha y,

r o Twelfth Night .

n The feast of ca dles, which in the time Of Herodotus

a was celebr ted at Sais, in honour Of the goddess Neith, is

n or yet marked in our alma ack as Candlemas Day, the

Purification Of the Virgin Mary. When the Roman Catholic priest shaves the crown Of his head, it is because the Egyptian priest had done the

n n n same before . Whe the E glish clergyma , though he

in n preaches his sermon a silk or woolle robe, may read the

in n o n liturgy dress but linen, it is because li en was the

f n n clothing o the Egyptia s . Two thousa d years before the bishop Of Rome pretended to hold the keys Of heaven and earth, there was an Egyptian priest with the high sounding title of Appointed keeper of the two doors Of

n . heave , in the city Of Thebes Christian art also owes much t o the Egyptian imagina xii PREFACE.

n n n tio . The Virgi Mary risi g to heaven, standing upon a

n n cresce t moo , very closely resembles Isis as the dog star

l . rising heliacal y. (See Fig The figure Of the

an d - Almighty, with head out stretched arms at the head ul in Of the picture , partic arly the early pictures, when the

n n in n head hu g dow wards, is the same desig as that Of Horus at the top Of many a funeral papyrus (see page The figure Of a triangle to represent the Trinity was clearly borrowed from Pagan Egypt (see page The supposed arts Of astrology an d witchcraft were

’ more particularly Egyptian ; the conjuror s word of Abra u of h cadabra is a corr ption the Greek word Abrasax, w ich

n Of n hurt me n ot is itself a corruptio the Egyptia , by which they hoped to warn Off evil spirits ; an d fortune

l n or G s i te lers are even yet called Egyptia s y p es. When Shakespear brings upon the stage the queen Of the witches

Of on e - n she bears the name Hecate, Of the well k own names Of Isis . These fan ciful customs and foolish Opinion s and tradi

S tions Of art, help to how that although the Old Egyptian race has ceased to be a n ation for more than twelve hundred

n years, duri g which its history has been neglected, and

n n its very existe ce Ofte forgotten, yet the Egyptian mind still has a most important influen ce upon our modern

n n civilization . Protesta t Europe is eve now strugglin g to throw Off the graver errors Of the Nicen e Creed and the i Atonement, which Rome rece ved from Egypt fifteen centu ries ago .

Hi h r P ac e g bu y l ,

June 1 , 863.

2 AM UN-RA

a f around them. Thus m ny O the Arabic races in the neigh bourhood l Of Egypt, as we l as the Israelites , traced the hand of nl or one o y God, Great First Cause, in all they enj oyed

snflered i and all they . But the Egyptians, l ke the Greeks an d Romans, seeing so many causes at work, and not per c eiving that they might all be set in motion by One First

and Cause, thought that every blessing that they received ,

n befel i f every misfortu e that them , was the work Of a d f erent

an d n god. They thus peopled the seen the u seen world

or TO beyond with a variety Of beings powers . these they

n d or returned thanks for the blessings that they e joye ,

dis more Often, as led by a melancholy and less grateful position, addressed entreaties that they would withhold

n their i juries and punishments . The sculptured monu ments Of the country teach us the figures and sometimes

n the characters Of these imaginary bei gs, together with the cities and parts of the kingdom in which each was more particularly worshipped .

THE G OF G RELI ION UPPER E YPT.

n n the First amo g these gods Of the Egyptia s was Ra,

S un or -Ra the Grea t S un , Amun , , whose warmth ripened

n their harvests, but whose scorchi g rays made his power felt as much as an enemy as a friend His sculpt ured

n l figure wears a cap orname ted with two tal feathers , and

Of sometimes with the figure the sun . (See Fig. He was t he K n i g Of the Gods . He was more particularly the god of Thebes . Over the portico Of the Theban temple ere is usually

or n re re a ball sun , or amented with outstretch wings, p senting the all-seeing Providence thus watching over and M -RA 3 ANDO .

— - — — 2 mun R a . Fi 4 Ha imou Fi . A . Fi an do. . . . 3. g g. M g p sheltering the world . From this sun hang two sacred asps wearing the crowns Of Upper and Lower Egypt. (See Fig.

Of Z the S on o R a Every Egyptian king bore the title era, f , and many Of the Theban kings took the name of Amun & mai beloved b A mem l , y . This god was at times cal ed Adon

Ra also , from a word for Lord, known in the Hebrew u lang age . hi In the western half Of the Delta, the Sun was wors pped

- - as . MandO Ra Ra . Like Amun , he wears the two tall

on f feathers, and the Sun his head, but he dif ers from him

’

See . our in having a hawk s face . ( Fig In woodcuts

in n ff an these gods each carry the left ha d a sta , with

’ ni in if . a mal s head, and the right hand the character for l e

’ l n n A cow s tai , the ornament Of royalty , ha gs down behi d l from the waistband. After the fal Of the kings Of Thebes, we find a violent attempt was made by the kings Of the h city Of Mendes, to introduce into Thebes the wors ip Of

MandO-Ra in l ac e of -Ra , p Amun . - 4 HAPIMOU CHEM.

Ha imou the Nile Next was p , , whose waters were the

O f chief source their food, whose overflow marked the limits between the cultivated land and the desert ; to him they owed nothing but grateful thanks . He is a figure Of

o n Of Of b th sexes, havi g the beard a man and the breasts a

- n . child bearing woma . (See Fig He carries in his arms

and s . fruits flowers, and sometimes waterfowl

n ll A other great god was their narrow va ey, the country in which they lived, clearly divided from the yellow desert

- an d by the black Nile mud, by which it was covered made

an d B la ck fertile, hence called Chemi, the Land, or when

n or Ham w m . as f ade into a perso , Chem, He the father o

l one Of their race, cal ed in the Bible, Of the sons Noah , and

on n c sidered by themselves the god Of i crease , the Priapus

O f two the Greeks . Chem has a cap with tall feathers lik e

Of n —Ra that Amu , so large that it was necessary to give

On him a metal support to hold it the head . His right A&

— — Kn h Fi - hem Fi . 6 . e . . 7 . Pt hah. C . 5 . Fig. g p g — — — KNEPH PTE AH NEITH ISIS . 5

arm is raised and holds a whip, his left arm is hid under

d n n his ress, which is the tight garme t Of the Egyptia

n n n women . (See Fig. In conseque ce Of the co fusio

s in ari ing from the Egyptian guttural, his name is the

h THM the croco Hieroglyp ics usually spelled , as Champsi,

T m si n Of dile e o a. , becomes p the eastern side the Delt

Kne h the W ind or A ir or B rea th of our p , , bodies, was od supposed to be the g Of Animal and Spiritual Life . He has the head an d horn s of a ram . (See Fig .

Pthah od , the g Of Fire, was more particularly the god Of

A -Ra of n in Memphis, as mun Thebes ; and the ki gs that

& Pthah city were said to be Beloved by . His figure is

n ba daged like a mummy, and his head shaven like a priest .

(See Fig .

n for e Havi g thus created thems lves a number Of gods ,

i own n saw the r feeli gs, and what they around them, would n f aturally lead them to create an equal number o goddesses .

n n n Of these Neith , the Heave s, was one . She is Ofte draw

n out with wi gs stretched as if covering the whole earth .

d n At other times she is forme i to an arch, with her feet

on and fingers the ground, while her body forms the blue

S n d s s vault overhead, and is pa gle with star . At other time

she is simply a woman, with the hieroglyphical character

n e to of for her ame as the ornam nt on the p her head . (See e Fig. She was particularly worshipp d at Sais, and the

& ” kings Of that city are styled Beloved by Neith .

s s or Isitis a or corn-bea rin Lan d I i , , the E rth , rather the g ,

and the mother Of all creation , was another perhaps the

chief favourite with the nation . Her name is derived from

S t d s is n n AT o sow see . , , like the Latin Cere She k ow by

a a the throne upon her he d, bec use a throne forms the first — — 6 ATHOR PASHT MO .

— — - h r. i is Fi . 10. o e . Fi I Fi . 8. N . 9. g th g s . g At

syllable Of her name . (See Fig . But she had so many

characters that she is called by the Greeks, the goddess

u the with ten thousand names . She is sometimes Ma t,

mother oddess the sorceress. g , sometimes Hecate, Other goddesses were attributes or feelings made into

Of . persons, such as Athor the goddess Love and Beauty

’ ’ She has cow s horns, (see Fig. and sometimes a cow s

. the mother head She also is sometimes called Maut, . She

u -Ra belonged to Upper Egypt, and was the wife Of Am n ,

an d gave her name to the city Of Aphroditopolis.

’

d . Pasht, the goddess Of Virtue, has a cat s hea See Fig

1 1 n L . She belo ged to ower Egypt, and gave her name to

f Bubasti Amun th II O s. o h I the city p , however, Of Thebes, l l ” particular y styled himse f Beloved by Pasht .

Mo is sometimes the god, sometimes the goddess Of

r T uth and Justice, and is distinguished by ostrich feathers on the head . — — 7 THOTH OSIRIS HORUS . When the land was divided into sepa

Or P illar rate estates properties, Thoth, the or Landmark at the corner Of the field , became an important god ; and as the

’ owner s name was carved upon it, he was

n the god Of letters an d Of all learni g . He has the head Of an ibis, because the ibis perches on the top Of the post . He is

n or of n n Often in the act Of writi g, cou ti g the years on the notches at the back of a pal m bran ch from which the leaves have

O ff . been broken . (See Fig This palm branch is the hieroglyphical character for i & ” F g' the word year. Thoth was by the m Greeks called Her es, a name which has the same

i a illar of mean ng, p . The sacred books the priests were all supposed to have been written by Thoth . Besides these visible Objects an d attributes or qualities alr Of eady described, there was a third class gods, who were spoken Of as if they had on ce been mortal an d had lived

n h. upo eart These were Osiris, the husband Of Isis ; and

son SO stron an d n their Horus, named from Chori, g; A ubis,

n an d S their seco d son ; Nephthys, the ister and companion

an d Of Isis ; the wicked Typhon, who put Osiris to death .

Pthah Osiris, like , is bandaged as a mummy. He wears

all l on or t wo a t mitre with a bal the top, with without

on e feathers as side pieces . He holds two sceptres, is a

d on e an . whip is a crosier. (See Fig His name is

O SH a decree an d IRI to do an d n derived from , , , , it mea s

’ the judge. Horus has a hawk s head, and wears the double — ANUBIS NEPHTHYS .

— — - Horu . Fi 14. 2 ho h O iris . . Fi 1 . Fi 13. g. T t . g. s g s

Of m crown Upper and Lower Egypt, for ed Of a plate Of

or gold over around the mitre, as described in Exodus w x . xxviii . xix (See Fig . Sometimes he is a cro ned

or hawk . Anubis has the head Of a dog a j ackal, (see l or . Fig . is represented as the animal a j acka He

n ll never takes a foremost place amo g the gods, but usua y

s stands a the attendant or servant of Osiris .

Nephthys is known by her name, a dish and a house,

the house . . Mistress upon her head (See Fig It means of , or La d l y. Typhon is a hippopotamus, usually wa king on — 1 its hind legs, and with female breasts (see Fig. 7 some i n S w n . times with sword his hand, to ho his wicked ature

1 4s . xxvn . He is the chief author Of evil In Acts , a tem

estuous p wind is called a Typhonian wind . The above list Of gods was further increased by copying f T P h O . tha the arrangements a family hus , the god Of fire , had Im th h r n o Of o . a son amed p , the god science, medicine

I M 1 0 H S FA . OSIRIS, ILY

s l lf si ter Isis was a goddess, whi e Osiris himse had two na

tures he was partly god and partly man. He was put to

death by the wicked Typhon, the hippopotamus, and his T limbs scattered to the four winds . hese Isis coll ected and

n not put together agai , and Osiris returned to life, but

upon earth . He became Judge Of the dead in the infernal

n of RO -t - or kin o hell regio s, with the title Amenti, g f ,

when ce the Greeks borrowed the name of Rhadamanthus .

’ son u his His Hor s revenged father s death, and is styled

his the Avenger Of father. Horus was the last Of the gods

that reigned upon earth . Hence he was styled Horus the

’ in k g. His hawk s head has also the same meaning ; the

r f hawk was the bi d O royalty. The death Of Osiris was piously lamented by Isis and her sister Nepht hys ; and

once a year, the Egyptians joined their priests in a melan c hol u l ul y procession thro gh the streets, singing a do ef ditty

Maneros Son o Love called the , or g f , which was to console

the goddess for the death Of her husband . But this grief for the death Of Osiris did not escape some ridicule ; for & enophanes the Ionian wittily remarked to the priests of if ul Memphis, that they thought Osiris a man they sho d

n ot worship him, and if they thought him a god they need

n ot f talk O his death and sufferings . This story the Greeks

copied, and have given us in the form Of the loves and

Of lamentations Venus, a goddess, for Adonis, who was a mort al The boar which kill ed Adonis is no other than how the hippopotamus Typhon . This shows us in poetry, as in architecture and sculpture, Greek taste was sometimes

illi use of w ng to make Egyptian invention. Of all the gods Osiris alon e had a place Of birth and f O . u a place burial His birthplace was mo nt Sinai, called T D HE DYING GO . 1 1

by the Egyptians mount Nissa . Hence was derived the

’ s DiO -n sus as god Greek name y , which is the same the

h ah-N Hebrew Je ov issi . This name Moses gave to the Al mighty when he set Up an altar to Him at the foot Of

S the holy mountain, a pot sacred alike with Jews and 1 . 5 . Egyptians See Exodus xvii. Many cities claimed

Of Of the honour being the burial place Osiris, and thence

n f n S perhaps the profit arisi g from the Of eri gs to his hrine .

The honour, however, seems at last to have been thought to belong more particularly to the island Of Philae. This story Of a dying god shows how little the Egyptians

- believed him to be an eternal self existent Being. Indeed, the belief in more than one God is almost a disbelief in

an as c an y god, in the highest sense Of the word ; there

one n - - an d only be Bei g who is self existent, all powerful,

n ut everywhere present. And the seco d belief that one o

n Of many gods should die, is hardly more irrational tha

n the first belief that there are ma y gods . In both cases

& ” the believer gives a lower meaning to the word god than

n n is given to it by him who worships only o e such Bei g . But our own better views Of theology should n ot lead us t o

n an d in n despise these rude beginni gs, first steps religio ,

by this earliest Of nations . The belief in One God supposes that the world is being

n one n governed by Power acting upo settled pla , which is

n and shown, by Observatio , to be both Wise Good, in a

our n degree so far beyond understandi g, that we may

n on e safely thi k it infinite . A belief in more Gods than supposes that the world is govern ed by power acting with

an n n of an d occasio al cha ge plan, which if sometimes wise

good is by no means always so . And a belief in the 2 - — I I — 1 HORUS RA Os R s APIS .

numerous gods above described, shows that the Egyptians thought too much Of the trials and misfortunes, and too of l little the blessings that befa l us , and fancied that the

80 u ways Of Providence were irreg lar, and so much less

an d wise good than if governed by one Of themselves, that they could onl y be explain ed by supposing a crowd Of

n one an d unsee beings , Of whom sometimes sometimes

Of another took the trouble to meddle with the doings men .

Such was the unhappy theology Of Egypt . The long list of gods mentioned above was again further

n t wo new i creased in ways . The priests sometimes made a

n or or one god by u iting two three, four into , and at other

on e or times by dividing into two or three, more . Thus out of -Ra Horus and Ra they made Horus , called by the

Greeks A roeris. Out Of Osiris and Apis the bull Of Mem

I F fifi phis, the priests Of Memphis made Osiri Apis or Serapis . He carries the t wo

’ Of ll sceptres Osiris, and has a bu s head .

- (See Fig . Out Of Amun Ra and Ehe

the bull Of Heliopolis, the priests Of the

-Ra- East Of the Delta made Amun Ehe . TO this again they added a fourth charac

of an d ter, that Chem, made a god Amun

Ra— — Kn h th . e e S irit Ehe Chem Out Of p p ,

an d the un K h-R S n e a. Ra , they made p

Out Of Sebek and Ra , they made Sebek

R In n a. this way the Egyptia s worshipped

a lnra U F — P lity in nity i . 2 i 0. r g Se ap s . I n the case of division they had t wo Of the name Of

A u on e one n bis, for Upper Egypt and for Lower Egypt, and w n of after ards as ma y as six that name . They divided THE RI T NITIES . 1 3

Horus into three persons upon the rule that everything perfect has three parts and in addition to Horus the king

son Of -Ra n n the Isis, and Horus before me tio ed , they made

Sc arabeus or a third, Horus the beetle . While making out - or Of the god Osiris, the new person Osiri Apis Serapis, they made a second by uniting him to Pthah in the person of Pthah- - sokar Osiris .

The gods were very much grouped in sets Of three, and own — . Ra each city had its trinity In Thebes it was Amun ,

or n d s n a o . Athor, and Chonso, father, mother, (See Fig .

Sometimes, however, they were arranged as father, son n , and mother, placing Chonso betwee his two parents .

Abousimbel n Pthah In and Derr in Nubia, the tri ity is ,

‘ Ufi ‘ fi Ld .

- - Fi . 2l . mun R a au and hon so g A , M t, C . 1 4 THE TRINITIES .

-Ra -Ra Amun , and Horus , and these are the three gods to

n whom Rameses II. is sacrificing the Philisti es, in the

e root A bousimbel n sculptures at B y . At the ki g also wor

- - i Ra Ra of . sh ps Amun , Horus , and Horus Lower Egypt

ne in Pthah At Wady Sebo he is seated a group with ,

Silsilis n -Ra Kn e h . p , and Athor At he worships Amu ,

-R im a a H a ou . Horus , and p , the Nile At Phil e the trinity

i an d is Os ris , Isis , Horus, a group indeed common to most t of par s Egypt . Other groups were Isis, Nephthys, and

or e hthis Horus, (See Fig . Isis, N p , and Osiris ; and with a national love for mysticism the priests Often declared that the three in some un described

n one way o ly made person . The above figures indeed do not declare that the three gods are only one but we have a hieroglyphical in scription in the British Museum as early as the reign Of Sevec hus Of the eighth cen

n tury before the Christian Era, showi g that the doctrine O f Trinity in Unity 22 Fi . g . already formed part Of their religion, and stating that in each of the two groups last mentioned

n . nl o e . t the three gods o y made person (Egypt Inscrip , A . 36 pl , , The sculptured figures on the lid Of the sarcophagus Of

S n t a . o R meses III , now at Cambridge, how us the king

n f ni only as o e O a group Of three gods, but also as a Tri ty

n n in Unity in his own perso . He sta ds between the goddesses Isis and Nephthys, who embrace him as if he now were the lost Osiris, whom they have found again.

(See Fig . We further know him to be in the character t a T E H SACRED ANIMALS . 1 5

Of Osiris by the two sceptres which he holds in his hands but at the same time the horns upon his head

Of are those the goddess Athor, and the ball and feathers above are the ornaments Of the god Ra

Thus he is at once Osiris, Athor, and Ra . After the gods the useful and hurtful animals next received wor

in n ship, the first acknowledgeme t of their services, and the latter that they might withhold their i . i 2 3, njuries The ox was worshipped F g, because it ploughed the field ; and it was never slain because its flesh was very little wanted for food in the warm climate

Of ff hi Egypt, and where they had the bu alo for food, w ch

1 0. ll . wi not consent to plough in the furrow. See Job xxxix The sacred bull was called Apis in Memphis and the

- or west Of the Delta, and Amun ehe , as the Greeks wrote li it Mnevis, in He opolis and the east Of the Delta. He was ornamented with the figure Of the sun or full moon between hi 1 s . h i . 2 horns (See Fig . ) The crocod le was worshipped because he was the terror Of those who approached

’ the river s bank He was

al c led Seb, and ma de the father Of all the gods, and the patron god Of some Of

Ethi i Kin s O an . the p g Selk,

Fi 24 — A iS the scor ion g. P p , was a tortur 1 6 THE R IM L SAC ED AN A S . in f one o . g goddess, perhaps Isis in her numerous forms ’ The Ibis was valued because it destroyed the crocodile s eggs, the cat because it was the enemy of vermin ; and the dog

ac kal and j were valued for their service as scavengers . The venomous snakes , and those that were not venomous, were

of alike honoured, the first as gods evil, and the second as

d or f o . go s, rather goddesses, good . (See Fig The hawk

SO was a bird Of dignity, and dedicated to

ae or Horus the king. The Sc arab us beetle rolls Up before it a ball Of dirt in which it

n wraps its eggs, and he ce was made sacred

to the Sun . (See Fig. These an imals were looked upon as the

representatives Of the gods mentioned above, 2 Fi ‘ 5 ‘ g and each received a more particular honour in its own c itv where their embalmed remain s were in many cases buried with almost royal honour. In many cities the earnestness and zeal for their

i F , 2 favourite animal Often carried the Egyptians into g 6,

u n al n civil war . J ve me tions the war in his time between the city Of Ombos , where the crocodile was worshipped, an d for the city Of Tentyra, whose people were celebrated ll ill their ski in catching and k ing those fierce animals . The Emperor Hadrian was called into Egypt by a rising yet more serious, which might have led to a war between the eastern and the western half Of the Delta, as to

r Diodorus whether a bull was to be an Apis o a Mnevis . the historian was present when the mob rose against the

Roman guards because a soldier had killed a cat . The city Of Thebes alone had n o sacred animals ; hen ce as

S O f Memphis was the second city in ize, Apis the bull

1 8 G KIN S WORSHIPPED .

Of Of the number the gods , and declared to be the Son Ra, which was the title set over the second oval Of his name .

0 (See Fig . He was then sometimes made into n Of the third perso a Trinity, in which case he 21 in . . Fi , 2 g 7 , took the place Of the god Chonso, Fig He d enied that he owed his birth to the father from whom he

e inherited the crown ; he claim d to be born, like the

l n n . bul Apis, by a miraculous co ceptio He styled his

Of -Ra n m mother the wife Amun , which explai s the istake Of Diodorus Sic ul us who calls the tombs Of the queens

’ n n near Thebes, the tombs Of Jupiter s co cubi es . Many Of the more favourite kings after their death continued to

n receive the same divi e worship . This Opinion Of the miracul ous birth Of the kings is well explained in a series Of scul ptures on the wall Of

. o the temple Of Luxor. (See Fig First, the god Th th ,

of ink an d - with the head an ibis, and with his pen case in his left hand , as the messenger Of the gods, like the

ur Mautmes Merc y Of the Greeks, tells the maiden queen ,

son that she is to give birth to a , who is to be king

h n Kn h Amunoth . e the s irit p III Seco dly, the god p , p ,

’ sun with a ram s head, and the goddess Athor, with the

’ an d n u cow s hor s pon her head, both take hold Of the queen by her hands, and put into her mouth the character

if Of h . dl for l e, which is to be the life the coming c ild Thir y,

horn the queen, when the child is to be , is seated on the

’

. 1 6 midwife s stool, as described in Exodus i ; two Of the attending nurses rub her hands to ease the pains Of

- child birth, while another Of the nurses holds up the baby,

Of A munoth h over which is written the name king p III. He holds his finger to his mouth to mark his infancy ; 1 9 THEIR MIRACULOUS BIRTH . he has not yet learned to speak. Lastly, the several gods or priests attend in adoration upon their kn ees to present their gifts to this wonderful child, who is seated in the midst Of them and is receiving

their homage . In this picture we have the A n

nunc iation Conc e , the p

tion, the Birth , and the

Adoration, as described in the First and Second Chapters Of Luke’ s Gos pel ; and as we have historical assurance that the chapters in Matthew’ s Gospel which contain the Miraculous Birth Of Jesus

are an after addition n ot in the earliest manu it scripts, seems probable that these two poetical chapters in Luke may

a an d al so be unhistoric l, be borrowed from the Egyptian accounts of the miraculous birt h Of their i k ngs . The Egyptians had a

sacred tree, but want Of 20 THE SACRED TREE . exactness in the accounts of it leads us to doubt whether it was an Acasia Of the sensitive class, that bowed its leaves in silent hospitality to the weary traveller that sat

S or - n under its slender hade, whether it was a fruit beari g

B a la nites E tree the gyp tia ca . The goddess Neith seated in its branches sometimes is pouring out the characters for

on life and power the head Of the king. When the pre

l us tended philosopher Apol oni Of Tyana visited Thebes, the tree in a womanly voice declared him to be a teacher sent from heaven . In this it may be compared to the

out of S in bush which the voice poke to Moses , Exodus 2 iii . . But at other times it is more like the tree Of life,

or . that of knowledge, in the garden Of Eden in Genesis iii

as when a priest, after death , is painted as kneeling before

and in the tree, his soul stands beside him form Of a bird with human head ; an d they are both drinking the water

which the goddess is pouring into their mouths . (See

Fig. The Egyptians Of course worshipped the statues O f their gods as the representa tions Of the gods themselves

who were unseen . But with what religious feelings they worshipped the animals and the kings must be doubtful Fi 2 9. g. In Englan d no sportsman

shoots a robin redbreast . In Holland nobody would hurt ox a stork . Confucius orders the Chinese not to hurt the

which ploughs the fields for them . The Israelites were u t if ordered not to destroy a fr i tree, even it belonged to 2 1 ATONING SA CRIFIOES. N . O an enemy. (Deut xx . Dutch child would be so wicked as to pluck up the rush which grows on the bank

n . Of the ca al, and holds it together by its roots From feelings such as these may have grown the religious

n n SO on revere ce Of the Egyptians for animals and pla ts .

n s u Of the other ha d the h dder felt at the sight a lion, Of a

n n n S venomous serpe t, and eve , by some perso s, Of a pider, may have led to feelings akin to those with which men have

or an d worshipped a devil a god to be feared, have hoped f to appease him by gi ts . t As to their kings, hey were at the head Of the priest

an d hood, received religious

was respect accordingly . It part Of their duty to present the Offerings at the altar Of

n ot nl the temple, o y on their

own a on beh lf, but behalf Of

nation ‘ t O u the , buy the favo r Of the gods or turn as ide

n walls their a ger. On the

an d m colu ns Of the temple, the most common sculpture is the group Of the king pre senting his gift to the god as an aton ement for his own sins an d the sins Of the

people . (See Fig. They were mediators between

their subj ects and the gods . We have a Greek inscription 22 HE M L T TE P ES .

n n from Egypt declaring that Alexa der the Great, bei g a god, is able to appease Olympic Jove .

n n The Egyptia s were Of a gloomy serious dispositio , and r they worshipped in fear rather than in gratitude . Thei prayers and sacrifices were sin-Offerings rather than thank

’ Oflerings. The architecture of their temples was in har

mony with their religion .

The inner sanctuary, the

Of i holy hol es, was always a 1 . 3 dark room. Fig is the ground plan Of the temple of

Errebek l in Thebes, bui t by

Oimene thahI. p , and finished Th by his son Rameses II. e worshippers were allowed t o

enter a first courtyard, and a second courtyard through — of Fi . 31 m l . Te e of Er b k g p re e . gateways formed massive t towers . An avenue between two rows Of sphinxes brough

n them to the portico, u der which the sacrifices and libations were made in their sight and on their behalf. But none but the priests ever entered the small dark rooms beyond.

The portico was handsome but heavy, and grand rather than beautiful ; the flat roof was upheld by a row Of strong closely set columns . (See Fig. But if we would know the styles Of the yet earlier Egyp

Of tian temples, we must seek for models them not in Egypt, but in Ethiopia and in the peninsula Of Sinai ; as fashions

n a art cha ge f ster near the capital , and the Older style Of f . 3 a O must be looked for at a distance Fig. 3 is the pl n

Of Seboua n the temple in Ethiopia, half way betwee THE M TE PLES . 23 the first and the

n seco d cataract . It was built in the reign Of Ra

meses II . , but as it is at a distance from Thebes it may be supposed to show us what the Theban tem ples were some

centuries earlier. Here the more sacred rooms are caves in the Side of h the hill, w ile

n l the gra d hal , the large court yard an d the ave nue Of sphinxes by which it is

approached, are on the plain in

Of front the hil l .

The yet larger temple Of Abousimbel is wholly tunnelled

ill an d sun n - into the h , there the Amu Ra was worshipped in chambers orn amented with painted sculptures upon n which his rays ever fell. The small temple Of Sarbout el

K D n n n t adem, ear mou t Si ai, explai s very sa isfactorily the

n progress Of temple architecture amo g the Egyptians .

(See Fig . Here the inner san ctuary is Of one date a , - 2 A CAVE TEMPLES .

cave in the side Of the hill , formed by king Amunmai w Thori III . ; hile the hall and courtyard belonging to

, it, and in the Open air were

34. Fig.

added by Thothmosis II . and

III , two hundred years

afterwards . The inner, Older,

an d darker room, very natu rally formed the San ctuary for the more modern temple

that was added to it . ll - Tem le Of Seboua. In a the temples Of 33. Fig. p f Erreb ek built later than that O , ruins remain , which marks an altered we note a change in the portico, ecclesiastical feelings Of Of the religious or rather the The portico Of the Memnonium built by

H 26 T E PRIESTS .

w on nave , betrays a ish the part Of the priests to increase

n m the dista ce between the selves and the laity . They thus t said to the rest Of the nation, Stand apar by yourselves,

f r us o ou . come not near to , we are holier than y are It was after seeing the evils which thus grew out Of an established priesthood that the Jewish Iawgiver told the

Israelites, that they were themselves a holy nation and

” a kingdom Of priests . Exodus xix . 6. They needed no such separate class ; and it would seem that it did not

exist in Judea, till after the establishment Of the monarchy. The Egyptian priesthood was hereditary and formed one h Of the t ree classes into which the nation was divided, n amely the priests, the soldiers, and the cultivators Of the

ir or soil. They held the estates free from the land tax

on e . rent Of fifth Of the crop , as mentioned in Gen xlvii.

2 nl or 6 . They were the o y learned educated people in the

n n ki gdom, and co sequently they filled every post and

n Not Office which needed any educatio . only every clergy

n an d n t n an d man, sexto , u der aker, but every physicia

u - dr ggist ; every lawyer, writing clerk, schoolmaster, and

- author ; every sculptor, painter, and land measurer 3 every

l - conjuror, ventri oquist, and fortune teller, belonged to the priestly order. Even those posts in the army which

a required an educ tion, such as secretaryships and clerk f . S o ships, were held by priests Much Of the killed labour the country was under their control The linen manufac tories in the Delta, and the stone quarries between the

an d . first second cataracts, were both managed by the priests own of Every temple had its hereditary family priests , who were at the same time magistrates Of the city and

n district, holdi g their power by the same right as the I THE R CELLS. 27 king held his ; and as the king was at the head Of the priesthood, the union between church and state was T complete . O each Of the temples was at t ac hed a large body of priests Of lower rank, who assisted at the ceremonies and waited on their supe riors . The temple Of the Memnonium Of Thebes is surrounded at the back and at the

i F . two sides by vaults g 37 . il bu t Of unburnt brick, which would seem to be each a

in one of dwell g for Of the priests lower rank . These cells 1 0 3 . . A were at least in number See Fig 37. smaller

n or number Of priests Of higher rank, perhaps twe ty fewer, mayhave lived within the temple, in the small rooms around

of one or the sanctuary . The duty these two hundred men l n , who were maintained at the pub ic expe se, was to

Ofler on al n make sacrifices and prayers beh f Of the ation,

n an d in gratitude for blessi gs received, also in order to appease the gods, whom they feared as much as loved .

on n a In the temple the Isla d Of Phil e, built under the

Ptolemies, the priests lived in cells within the two court

Of n yards . Those lower ra k may have had the twelve

one i smaller cells on side Of the inner courtyard, wh le 28 THEIR CELLS . the chief priest may have dwelt in the larger rooms on

S the opposite ide Of this courtyard. (See Fig. When

i F g. 38.

the outer courtyard was added to the same temple, fifteen more rather larger cells were built within it for the priests’ l dwellings . Thus while the cel s for the priests belonging t o Of the Memnonium in the middle Of the city Thebes, were outside the walls Of the temple, in this temple

a at Phil e, situated at the frontier Of the kingdom, the cell s were more cautiously placed within the walls of

T on e Of the fortified building . his temple was the places

DiOd i in which Osiris was said to be buried ( . Sic . lib . , and here the priests every day made use Of 360 sacred out 360 i vessels, as they poured libations Of m lk in his honour and in token Of their grief for his sufferings . NO oath was SO binding as that sworn in the name Of OF ORDERS PRIESTHOOD . 2 9

u a Him that lies b ried at Phil e, and none but priests were

set allowed to foot upon this sacred island . From the sculptures on the sarcophagus Of Amyrt aeus we learn that the priesthood was divided into four orders,

Oth ht o n . the Soteno, the p , the No to , and the Bachano

Of these the Soteno were the chief, as their name implies .

The Soten or magistrate Of the city was a , as Herodotus

S thon H l e . o writes it, a The Nouto, whose name means y, we may suppose were those who performed the sacrifices

and other religious duties Of a clergyman. Among the

Greeks and Romans, while the priest performed the

on the sacrifices, the philosopher wrote duties and was

f wr on consoler Of the a flicted, and the poet ote theo

logy with the lives and actions Of the gods. But in

Egypt, as with ourselves, the priest took the three duties u pon himself, and hence he ruled the minds Of his hearers

or with a power wholly unknown in Greece Rome . The

Oth ht o n a D edica ted p , whose ame me ns , were probably

those under monastic vows, who were confined within the temple walls and only all owed to speak to strangers

n through a window. The statues Of men seated o the

ground in religious idleness, with

r on the chin esting the knees, pro

bably belong t o priests Of this class .

(See Fig. The Bachano were

the hired servants. Howearly in the history Of Egypt any Of the priests were forbidden to

i 39 . F g . marry does not certainly appear ; it is only at a rather late time that we find proof that

celibacy was thought a religious virtue . But those who 30 F- THEIR SEL DENIAL . lived confin ed within the cells in the temples were pro bably at all times unmarried . Chaeremon tell s us Of the painful self-denial practised by some classes Of the Egyptian priests, in their food

n wa and clothi g and y Of life . They Often fasted from

n a imal food , and at all times refused many meats as unclean. They prayed thrice a day and passed their

or time for the most part alone, in study in religious meditation. They never met one another but at set times, and were seldom seen by strangers . They slept on of still a hard bed palm branches, with a harder ll ll wooden and even stone pi ow for the head . Sma models Of this pill ow are Often found buried with the

- mummies as proof Of the self denial practised . (See

Fig . These were the steps taken by one class Of the priests to gain a power over the minds

r of their laity . Their more zealous followe s

- practised the same self torture, and even

Fi , 43 g , gashed their bodies with knives in token of Of grief for their sins, and their full sense unworthiness . hi The Soteno, and the Nouto wore crowns, w ch were distinguished as belonging on e to Upper Egypt and the

or other to Lower Egypt. The Soteno wore the mitre tall cap with the ball on the top ; this was made Of

n linen, and was the crow Of

Upper Egypt. (See Fig. It is that at all times worn

by Osiris . (See Fig . The Nout O wore a flat ring

or Of plate gold, with a tall Fi . 41 Fi 42 i . F . 40 g g. . g . piece before and behind .

(See Fig . This was the crown Of Lower Egypt . 31 THEIR CROWNS .

These two priestly crowns when worn one over the

an d . other, form the double crown Of Upper Lower Egypt

(See Fig. This is the crown Of the god Horus .

(See Fig . He was called Horus the king. It

K n of was also the usual crown Of the i g Egypt, who b Sot ore the double priestly title, perhaps pronounced

N chie hol out, meaning f and y, because he was the head Of

b - oth those orders Of priesthood . Both the above men tioned one n crowns, the Of li en and the other Of gold, were copied by the Israelites and worn the one over the other by the Jewish high priest in the service of the t 6 i . 3 39 emple (See Exodus xxviii . , , Leviticus vii ,

n Other priestly orname ts, borrowed by the Israelites from Egypt, were the little bells and pomegranates which

’ were sewn on to the hem Of the high priest s robe . (See

n Exodus xxviii . , Many Of these golde trinkets are to be found in our Museums among the Egyptian Anti

uities an d q , they seem to have been copied from the painted borders which form the collars round the neck

Of the wooden mummy cases, and which are made Of

an d . lotus flower fruit alternately. (See Fig The

ro a lt Urim and Thummim also , the emblems Of y y and truth , were borrowed from Egypt, as we learn from their n s ames, which are derived from the Egyptian word

In 45 O Kin T M ustice or truth. . URO, g, and H EI, j Fig

u -Ra the god Hor s is Ouro, and the goddess with the

4 Ureeus n i I . 6 feather o her head s Thmei. n Fig the 32 M AND H MM URI T U IM. or u u MO or sacred asp is O ro, and the v lture is , with feminine art icle ThmO ; and the t wo together are per 4 haps a variety Of the former ornament . Again Fig. 7

Fi 45 Fi . 4 Fi 4 g. . g 6 . g. 7. M Th O or . e is the goddess , Mei, Thmei alone ark which

’ n u was borne along by poles resti g upon men s sho lders, and contained some Of the more sacred emblems Of

i n not O m the Jewish rel gio , need have been opied fro u any foreign form Of temple service, because it was nat

Of rally wanted, when the tabernacle, the centre their m w national worship , was oved about from to n to town as in the time Of the Judges ; but we may remark that u III in a sc lpture representing Rameses . accompanied by his priests and high Oflic ers and the sacred u b ll Apis, we see that an ark Of the same size as

the Jewish ark, was car ried along upon men’s shoul ders in the sacred

procession . (See Fig. That this Egyptian ark was a prison may be Fi 4 . 8. g judged from the models Of trees at the top ; as in some paintings we see wicked u imps, the p nishing gods, imprisoned in cells which are

34 OF E STATUES PRI STS .

i t o On books relat ng to education, the marks the sacred of heifers , and to the worship the gods, embracing the

fi rst - ro sacrifices, the fruits, the hymns, the prayers, the p

or who cessions, and festivals . The prophet preacher

i i n walked last, carry ng his arms the great waterpot,

was the president Of the temple, and learned in the ten ll books, ca ed hieratic, relating to the laws, the gods, the

n management Of the temples, and the reve ue . Thus Of

- Of - the forty two chief books Thoth, thirty six were learned

l the on by these priests, whi e remaining six, the body,

m n Past o hori its diseases, and edici es, were learned by p , priests who carried the image Of the god in a small

n Shri e . Of these priests we know several from the sculp

- tures and their statues . On a bas relief in Rome, the Singer carrying the symbols Of music is not a priest l but a priestess . (See Fig. Before her wa ks the

- Prophet, carrying the great water pot . (See Fig. him k Before wal s the Scribe, carrying his book which f o . is a roll papyrus (See Fig. He has feathers

Fi — — . 49. The S n r — g i e . Fi . 5 0. The Pr h Fi i o e . . 5 1 . The r Fi 2 Sc e. . 5 g g p t g b g . fl u 0 0 THE BOAT OF THE GODS.

H in his cap, and in the Rosetta Stone is called a ero

horos or win bearer n p , g . Among the moder sculptures on Of D endera the temple , we have the soothsayer carry

- ll a ing the hour glass, which was not invented ti long fter on the fall Of Thebes. (See Fig. And the sarco phagus Of Amyrt eus we have a procession Of priests each carrying

n a palm branch (see Egypt. I script .

I 2 n P . 8 and accompa ying the priests with feathers on their heads . We have also many sta

on tues Of the scribes , seated the groun d cross -legged with the roll

f n n o papyrus o the k ees . Statues

Past O hori or also Of the p , shrine bearers are not uncommon. They are sometimes sitting on the ground and sometimes kneeling .

S or o Of (See Fig. The hrine m del a temple usually has in front Of it a smal l figure Of the god to whom it is d edicated .

O ne o fi of imp rtant Of ce the priests, was to take out the statues of the gods on c er

a Of on t in days the year, in barges the F i . Nile . (See g The chief boat carried the statue Of Ra and the other

s was a principal god , it accomp nied by

o n Of nk other boats c ntai ing gods lower ra . Horus acts as steersman to the boat Of

n Ra. It was part Of the e actment by the

o of K n o Fi 5 4. priests in h nour i g Pt lemy Epi g. 36 THE STANDARDS .

phanes, that when the statues Of the gods were carried out of in this sacred procession, the statue the king should

r . be car ied out with them The gods on this voyage, were

n supposed to be goi g to visit the righteous Ethiopians,

the who were also, as we learn from Homer, visited by Greek gods ; and Iamblic us tells us that any man who Should try to stop the sacred Baris or Beat

of ul one Ra, wo d be little less guilty than

S who hould betray the secret Of Abydos ,

the great secret Of the goddess Isis. This of l boat Ra, in a lighter and sma ler form was placed upon the altar Of some Of the

’ u on S u temples, and carried abo t men s ho lders u in the processions, with the stat e Of the

god in it. In these processions a variety Of the sacred images and emblems were u carried abo t upon the top Of poles, like so many military standards ; and among them we see the image Of the serpent in the

manner imitated by Moses in the desert,

xxi 9. as described in Numbers , (See Fi 5 6 Fi . g 5 6. g ) Many were the tricks used by the priests to gain a power over the minds Of their followers and to strengthen

Of of the belief in their holiness . By means one these CONJURORS . 37

u A un th h m o . the colossal stat e Of p III , seated in the plain

Of Thebes, uttered its musical notes every morning at

’

u . s nrise, when the sun s rays first touched its lips The

a or Septuagint tells us th t ventriloquism, the art Of speaking without moving the lips, was also employed

or or to make the bystanders fancy that a statue, altar,

a . nimal, spoke to them They could also take up a small

n on of t he serpent, and by pressi g the thumb the nape neck throw it into a catalepsy and make it stiff like a r w on and od. In this state they thre it the ground ;

O f o when after a time it regained its power m tion, they T said that they had changed a rod into a serpent . his trick was performed by the priests in the presence Of

vii e n d Moses (see Exodus , Th y i terpreted reams and foretold future events by means of a divining cup which had a variety of superstitious fi gures engraved within it. E 38 PRI STESSES .

We have in the British Museum an Assyrian copy Of

n . o e Of these Egyptian divining cups . (See Fig Such may have been the cup with which Joseph divined

as . 5 one mentioned in Genesis xliv , . In temple there was a small window in the roof through which light could be let into a room otherwise dark ; and at the

’ proper minute this window was Opened, and the sun s rays were allowed to enter and fall upon the face of

’ the god s statue within. The greater number Of the priests were certainly

r on fi n d man mar ied, and the funereal tablets, we a

n d boasti g Of his escent through a line Of priestesses,

n perhaps as Often as through a li e Of priests . In the of case the married priests, their wives were priestesses, and their children belonged to the same sacred order afterwards . The priestesses were more particularly musi

s eiaus to the temple ervice . Their favourite in strument was s st rum a y , a bronze ring, with a handle, and pierced with six holes, through which were passed three bronze

S wires which made a jingling noise when it was haken . The dress Of the priests and priestesses was for the most part the same as that Of the laity. The priestesses wore one thin robe, reaching from the neck to the ankles,

SO sometimes loose, but sometimes tight that they coul d only take Short steps in walking. The priests also were a thin garment reaching from the shoulders to the knees,

b ins and beneath it a short apron round the . These

n were all made Of line , as indeed were the garments Of

. F every man in the country lax was a native Of Egypt, and hence curiously arose the Opinion Of the neighbour ing nations that linen was the clothing most suited for 9 OFFERINGS . 3

the priesthood. Some few however Of the priests are represented as wearing for their clothing the Spotted skin of a leopard, with the claws and tail not removed from w it . (See Fig. The monuments sho us some priests

n an d with the head wholly shave , we see 1 4 in Genesis xli . , , that Joseph thought it necessary t o shave himself when he went before Pharaoh in the priestly Cha

rac t er Of interpreter Of dreams . In a

on painting stucco in the British Museum, a priest has left a small line Of hair round

the shaven crown Of his head, after the

h n S fas ion Of the to sure, ince followed by 5 8 Fi 5 8 . our . g. , the Roman Catholics In Fig , the priest has the Single lock Of hair hanging on one

one t n side Of his head, which at ime was wor only by

’ and u the kings sons, upon the statues Of the youthf l gods Horus and Chonso ; but afterwards it became more

n commo .

’ The Oflerings set out upon the altars for gods and

ancestors, were for the most part the articles Of food which were eaten by

n the livi g ; such as , the

head Of a calf, the leg Of

w-fi sh a stag, a cra , a loaf

an d Of bread, various

vegetables . At other times it was a cone Of baked clay with a — a o i e P ramid. i 5 9. S F g. m ll V t v y religio n 3 5 en t en (3e

on or an stamped the base, a small stone pyramid with 40 FIRE AND W ATER.

n . i scription on each of the four sides . (See Fig

c onse These were used as figurative Of any gift, in

uenc e of TEI a t q the close resemblance Of the words , gif ,

TA U a hill and , . On some occasions the priest presented fire and water to the statues Of the gods as being the two purest Of the ele

The ments . water,

or occasionallywine, as poured out Of d a tall slen er j ar, whil e a small quan tity Of burning char coal was held for ward in a metal ladle with a long

handle to it, (see

Fig . where we have figures Of the

n ki g, the queen, and their son attending

upon two priests, who are making the

Offerings . We learn

from Jeremiah xliv. , 1 8 , that this char coal fire was used to

n burn i cense, as the Jews when living in Egypt are described

42 TH E PYRAMIDS .

Mountain ; and A the rabs, chang ing the Coptic article for their

own ll , sti call it by the same

- name, Ar Rama . T h o s e w h i c h t wo are built Of stone remain, and Of them are the

the n . largest, and probably Oldest buildi gs in the world Those which were built Of unburnt bricks have crumbled away in the last three thousand years into a heap Of

. on rubbish In Thebes the other hand, where the western hills are Of a limestone particularly well suited l Out for caverns, the tombs are chambers ho lowed Of

ill s n the h ide, beautifully sculptured and pai ted within, u i t o but with entrance so covered p with the so l, as escape the notice Of even the most curious eyes . The Theban

’ kings were buried in a valley set apart for kings tombs only, and their queens were buried in another valley, with the entrances equally concealed in the earth. The kings Of Memphis meant to save their embalmed bodies from being disturbed, by the strength Of the stone work in of which they were encased, and the kings Thebes by means Of the care with which the entrance to the tomb was concealed. In both neighbourhoods the tombs were d ’ made in the esert , beyond the limits Of the Nile s over

the flow, and thus beyond cultivated fields, as in places where the mummies were least likely to decay or be

s . Job e n di turbed , who everywh re shows an acquainta ce MB OF R TO S THE ES . 43

1 4 with Egyptian civilization, in Chapter iii . , , says that the

an d O f for kings. counsellors the earth built themselves tombs in the desert ; and it was after Plato had travelled in Egypt that he proposed in his Book on Laws that no human body should be buried in any spot which could be cultivated. 2 In Fig . 6 we have the ground plan and the vertical

& n Oimene hah I section Of the tomb Of ki g p . , in the valley

’ Of kings tombs at

Thebes . When the ent rance had been

discovered, and eigh teen feet Of earth had been removed by the

n enterprisi g Belzoni, l 2 E ' g 6 ‘ he descended through

i for 1 20 ll sta rcases and passages about feet further, ti he a r or ll hi e r ived at a pit dry we , which was t rt en feet

our across, and thirty feet deep , marked A in plan .

’ This was meant not only to bar an intruder s further t progress, but to deceive him wi h the appearance Of its f o . being the end the cavern Our discoverer, however,

an d made a bridge across this pit, broke an Opening

on through the wall the Opposite side, and by this he e n ntered the chamber marked B , and then i to the m chamber marked C . Then returning into the cha ber marked B, he descended through a flight Of stairs and ill out a passage t he reached the principal chamber,

Of which five small er chambers open . The further of u half this principal chamber is vaulted, and nder u that va lt stood the Alabaster Sarcophagus, formed to 44 PAINTED SCULPTURE .

hold the body Of the king, which was no doubt em balmed and placed within a first and second wooden u u m mmy case . But the Sarcophag s had been broken open and its contents rifled, probably centuries before our discoverer had reached it . It therefore still remains doubtful whether the king was really buried with it ; for under the sarcophagus was found a staircase de u scending three h ndred feet further, and there closed by

’ r at ubbish, so that it is least possible that the king s embalmed body may be yet lying safely within a second u u sarcophag s, still deeper and f rther beneath the Theban

Such was the care taken by a great king to save his earthl y body unhurt and undisturbed against the day Of

the resurrection . Equally costly and laboured were painted scul ptures against the walls Of these beautiful

’ The n passages and chambers . ki g s soul is represented

Of in the form a crowned vulture with outstretched wings,

and two sceptres, each an

ostrich feather, in its claws .

’ It has the king s name and

titles written over it. In other sculptures the soul is i a b rd with a human head, 2 3 . as in Fig . 9 and Fig . 7 There are several groups of figures each representing the od king embracing a g , plac ing his right arm in a loving

’ manner round the god s neck . im . Fi 63. g. (See Fig These are SERPENT OF EVIL . 45

n u u porta t beca se nusual. Most pagan nations have boasted that they were beloved by their gods ; but

n here the Theban ki g, with a more religious feeling, pro

f r o od . fesses his love the g Osiris , in return The same f f O . eeling is shown in the name his son Rameses II ,

- or B eloved b Amun who though usually styled Amun mai, y ,

- or over mun is sometimes called Mi amun L of A .

The serpent Of evil, the great enemy Of the human race, plays an important part in all pictures and sculptures relating to the next world. If its numerous spiral folds were made straight it would sometimes be an hundred

and fifty feet long. When we see it in the water with a

’ on number Of women around it the river s banks, we are reminded Of the Greek fable Of the serpent in the garden with the daughters Of Hesperus ; when it is pierced through the head by the spear of the goddess

Isis, we see the enmity between the woman and the

serpent spoken Of in Genesis, chap . iii. It is always

conquered by the good, sometimes pierced through its

folds by a number Of swords, and sometimes carried away alive in the arms Of its conquerors in triumph 64 as in Fig. .

or t The wish for immortality a life hereaf er, and the belief that it could be Obtained with the help Of this

an d earthly body not without it, led the Egyptians to give as much care to embalming it before burial as to building of its tomb . But the completeness the embalmment, M MM 46 U IES.

Of like the size and strength the tomb, varied with the importance Of the dead person and the wealth Of his

K n n u in family. i gs and High Priests were Ofte b ried u a stone sarcophag s, which contained a first and then of d The a second inner mummy case, both made woo

as two inner cases were usually shaped to the body, s also was sometimes the stone sarcophagus . Some bodie

l an d one. were buried in on y two cases, some in only 65 F . Sometimes all three cases were Of wood, as in ig

Fi 65 . g.

' where the two inner cases are shaped to the body, with heads and faces carved and painted, while the third and

S . outer case, is a chest with straight ides and arched top Such a mummy case as this was meant to lie flat on

n the grou d, but when the outer case, whether a first,

or was second, third, shaped to the body, it was some times placed upon its feet upright against the wal l We learn from the arrangement Of the sculpture on the outer

or . case, whether it was meant to stand up to lie down M CHAR S . 47

The inscriptions on these cases usually declare the pedi

of two or gree the deceased person through , three, four r gene ations, and add a variety Of religious sentences in

n Of ho our the several gods, whose figures are there painted or sculptured, and tell us that he was a righteous good l man, now changed into the god Osiris, and immorta

He holds in his hands the two sceptres Of that god . The mummies Of women are perhaps as common as those Of men ; and the rank Of both is usually priestly. The mummies Of chil dren are rare ; if many were made they

n have probably lo g since gone to decay, together with

Of n those Of the humbler classes society, as havi g received

a less costly and less careful embalmment . On the

n mummy, and within the ba dages were laid small orna

in a rt ments, as charms, the form Of scarab ei, eyes, hea s,

n n - fi gers , ilometer land marks, necklaces ; and sometimes on each part Of the body the image Of the god who

acted as guardian over that part. Within the mummy

Of ni case was Often laid a roll papyrus, contai ng an account Of the events which will befal the deceased in diffi the next world, in his passage through trials and

ulti n c es to a state Of fi al bliss . The mann er Of embalming varied with the sum Of

n money spe t upon it . The body was Opened with as

n little cutting and i jury as possible, and the less solid

n out parts were removed . The brai was taken through

the nostrils . When the greatest care was employed, the body was thoroughly soaked for several weeks in a ll mineral pitch, ca ed Mum in the hieroglyphics ; and

ur hence o word mummy. It was then wrapped round

with several hundred yards Of narrow linen bandages, 48 EMBALMENT .

or which were more less soaked in the same pitch, and

not i it was placed with n its painted wooden mummy case, l ti l the pitch was thoroughly dry . Seventy days were allowed for the time Of mourning between the death and al buri , Of which a large part was spent upon the

as t embalming. But the whole time could no have been long enough for painting the wooden mummy cases and e on s ngraving the sculptures the arcophagus, these costly works must have been begun long before the death . The Egyptians spent forty days in embalming the patri a for rch Jacob, and mourned him the usual time Of l seventy days . (See Genesis , The softer and more moist parts Of the body were some Of them placed in

e four earthen j ars, called Canobi Jars, either from the

of m or of Kne h city Ca pus, from the name the god p or i S Cenub s. These Jars have lids in the hape Of the heads Of a man, an ape, a jackal, and a hawk. (See F ig. They represent the four lesser gods Of the

Fi 6. g. 6 ff dead, and their names seem to describe the di erent Ope

in - rations mummy making over which they watched.

’ A mset car enter di er , the p , has a man s head Hepi, the gg ,

’ ’ has Smot ef sha er an ape s head ; , the p , has a jackal s head ;

’ Snouf bleeder and , the , has a hawk s head . But the heads

one for Of the two last are sometimes changed another,

5 0 THE TRIAL SCENE .

l ife , w h i ch was to fi x his reward or pu nishment in

the next, is one Of the m o st i nt e resting Of the p i ctu re s on

Fi . 6 g 9.

t he n fu erea l p apyri, an d was enacted by the priests as part Of the funeral cere

mony. (See Fig. They put on masks distinctive Of

re the several gods, and thus

c eived the body in due form .

on a Osiris sat raised throne,

holding his two sceptres, and wearing the crown of Upper

Egypt. Before him were placed

f n the Of eri gs, and near him were seated the four lesser gods Of the dead The de ceased holds up his hands in

an d n prayer, is i troduced by

two goddesses, each wearing on her head the emblem Of

truth . The wicked Typhon,

as an hippopotamus, the Cer of berus the Greeks, accuses THE M 5 EDIATORS . 1

n him to the judge, and demands that he shall be pu ished while the four lesser gods of the dead intercede as advo

or on Of cates mediators his behalf. But a large pair

al t sc es is set up, which is quietly adjus ed by the dog

n - one headed A ubis and the hawk headed Horus . In scale

or of is placed the heart conduct the deceased, and in the other a figure Of the goddess Of truth . A small weight is moved along the beam by Horus, to make the two scales t o l balance, and determine how much the conduct fal s

- short Of the standard weight . Forty two assessors are at

an d hand to assist Osiris in formn his judgment, each declares the deceased man’s innocence Of that particular

crime Of which that assessor takes notice . The judgment

- both when pronounced is written down by the ibis headed T ,

n or od n as recordi g angel, g Of writi g, Thus are measured

the goodness and the failings Of the life lately ended . Those who were t oo uncul tivated to listen to a sermon might thus learn wisdom from what they saw with their

eyes, and this ceremony was a forcible method Of teaching the ignorant mul titude that a day Of judgment awaits us

SO our all after death, and that we should regulate lives that when weighed in the great balance they may not be

n n found wa ti g .

S But notwithstanding this how Of a trial, and this cere ik mony Of the great scales, the Egyptians, l e other Pagan

nations, had very little trust in the justice Of the Judge ;

and to bribe him and to appease his wrath, they prudently

t - f our n brough their sin Of erings, which in figure lie upo th the altar in e form Of a Lotus flower. The same Offer ings are laid before the assessors in the hope that they also may thereby be pers uaded to return favourable answers 5 2 THE M ATONE ENT.

u to the q estions that the judge may put to them . Again the four lesser gods, who come forward as the friends and

in S advocates Of the trembl g inner, may be seen at the i head Of a tablet in the British Museum, strengthen ng their mediation on his behalf by laying their own gifts upon the altar before Osiris . (See Fig. On other tablets we see other gods joining him in his prayers as his

advocates, and mak ing their Offerings

j ointly with him . Nor was this always thought enough to Obtain from the judge a verdict in i favour Of the deceased . The greater the sacr fice, the greater would be the cha nce Of a favourable verdict . Accordingly the four lesser gods are themselves sup posed to Offer themselves as an atoning sacrifice on behalf of the sinner ; and on a funeral tablet in the

British Museum, dated in

62nd year Of Rameses II . 2 Fig. 7 . we see the deceased has f as . placed them on the before Osiris, his sin Of ering

(See Fig. The resurrection Of the dead to a second life had been a deep rooted religious Opinion among the Egyptians from

the earliest times . They told Herodotus that when the

u so l left its own body, it took up its abode in the bodies R OF THE OD& ESURRECTION B . 5 3 of and other animals, was there imprisoned during a

n number Of , other short lives and thus after passi g t for hree thousand years through the bodies Of birds,

n beasts , and fishes, it was agai allowed to return into its Old dwelling. Among the sculptures on the sarc opha m us Oi ene thah . g Of p II , we see the human race mounting

on the steps Of a lofty throne, which is seated the Judge u Osiris, with the great scales before him, and the so l Of on e who unhappy man, has been found guilty, has been

a im lodged in the body Of a pig, as the represent tive Of

an d purity, in that form is carried away in a boat by the od g Anubis from the presence Of the judge. On the other

on hand, a papyrus in the British Museum we see a paint ing Of the mummy Of a good man placed inside the body

ni Kne h Of a ram, the a mal sacred to the god p , and thus

i f r the proper dwell ng place o goodness. The figures on the ornamental mummy cases abun dantly prove to us that the reason for saving the body from decay,

n t by embalmi g it as a mummy was, that it migh be ready for the soul to re-enter when the years of wan

n deri g were at an end . The painting represents the mummy lying on

- its lion shaped couch, with the soul returning to it, in the form Of a b ird with human head, and putting back life and breath into its mouth, while the god 5 4 OF THE RESURRECTION SPIRIT .

Anubis is preparing to unwrap the bandages . (See Fig . of The character for life is a key, in the form a cross with a ring at the top ; that for breath is the mast and sail Of l S a . a hip, which natur ly remind us Of wind It was only i at a late t me, perhaps not till after their intercourse with

few Of the Greeks, that some the Egyptians entertained of of the Opinion a spiritual resurrection, without the help

S O the dead body. They how this pinion in the painting

by giving to a man at the moment Of his death two bodies,

one the earthly and mortal , and the other angelic and ul immortal . (See Fig. The va t Of heaven is represent ed by the outstretched figure Of the goddess

Neith, painted blue . On each side sits a figure Of

- Kne h the ram headed p ,

holding the feather, the

for character Truth, to Fi 4 g. 7 Show that the dead man

or . is righteous, has been acquitted by the judge Osiris In

the middle is the earthly body, painted red, falling to the

a ground in death, while the heavenly body, p inted blue, stands upright and holds up his hands in the attitude of

prayer. This picture describes the Opinion Of the apostle 44 & 1 i . u in . Pa l, who says Cor nth xv , There is an animal

body and there is a spiritual body. But this more Spiritual view Of the resurrection to a future life was u never generall y received by the Egyptians . They cl ng f to the Old Opinion o the resurrection Of the body, and

n co tinued to make it into a mummy, to save it for the

O h return of the soul . The two pinions are bot spoken F B 5 5 UNEREAL TA LET .

8 Of in Acts xxiii . , where we read that the Sadducees say

nor S there is no resurrection, neither angel pirit, but the

Pharisees acknowledge both . Within the famil y tomb were placed against the wall the sculptured and painted funereal tablets or tombstones Of u the persons b ried there. In the best days Of Thebes the funereal tablet was usuall y headed with the winged

e n sun, and had a dat telli g us in what day Of the month,

’ and in what year Of the king s reign it was set up . Beneath this we see the deceased on his knees presenting his Offer ings to those gods to whom he was more particularly

attached To every god is given his name and titles .

—Ra The row is perhaps headed by Amun , as king Of the gods,

or Of . perhaps by Osiris , the judge the dead Below this

f n the deceased is making the same Of eri gs to his ancestors, t O each Of whom is given his name, and relationship , ll and titles, which are usua y priestly . Then follow seve

Of n ral lines hieroglyphical writing, declari g that the tablet is dedicated to the above gods, in honour Of the deceased, to whom is given his titles and pedigree through

n o a line Of priests and priestesses, and addi g a b astful t o account Of his gifts the temple Of oxen, geese, wine,

Oil, milk, money, and other valuables. On the earliest

n but tablets the deceased is not worshippi g the gods, is

his own l himself receiving homage from chi dren, who show their piety by setting out a table Of food for his use after his death. Various were the Opinions among the priests about a

’ n good man s employme ts and pleasures after death . Some

n on pai ted him the papyrus which was buried with him , as busy ploughing with oxen and sowing his seed in a 5 6 THE F UTURE STATE .

u field well watered with canals, and that needed no p mp ing. Others made him lie in easy idleness by the side Of

- for his water tank, enjoying the wished coolness and

on freedom from thirst. Some painted him the wall Of f nh d his tomb seated, with his sta f Of i eritance in his han , while his servants are counting out before him his wealth

his u h in cattle and corn, and while g ests are feasting, wit i women servants hand ng wine to them, and others enter

n u tai ing them with music . Some b ried him with the pra yer that he might be able to get the better Of his

n e emies when he met them in the next world, and showed

n u him sitti g in pride with those nhappy men, who might h ff now ave before o ended him, in bonds beneath his chair ; or they painted on the mummy case the same enemies with their arms tied behind them under the soles Of his feet to

n be trampled o . (See

Fig. Many Of these Opinions about the resurrection and a future state Of rewards

and punishments, were borrowed by the Greeks f directly rom Egypt, as we see by the Egyptian Fi 5 g 7 . names which they took

u Rr - - H ell . O t Kin o with the Opinions Th s amenti, or g f , the title Of Osiris, gave a name to Rhadamanthus, the G d of d . reek ju ge the ead Menes, the fabulous founder

Fi 6 g. 7 .

T RE IGI OF ER E HE L ON LOW G& PT.

After the fall Of Thebes, after the conquest Of Egypt by

E i the thiop ans, and after the disorders which followed fi nd 00 thereupon, we in about the year 7 , a race Of

i s kings, who made Sais in the Delta the r capital, sovereign f O . r all Egypt After their ise, we note a considerable change in the Egyptian religion as it appears upon the more modern monuments . This may have arisen from

ll n an or a . y Of three causes First , duri g the late troublous li centuries , while fewer monuments were made, the re gion

Of S u the nation may have been lowly ndergoing a change,

S on . which now at length hows itself the monuments Or, secondly, as frailer records, such as wooden mummy cases and the papyri inclosed therein, have been saved to us l in greater numbers, from these more modern times, whi e the Older Theban records are mostly sculptures on the l ff Of stone wal s , it is very possible that a di erent class sentiments may be thereby shown to us . Or, thirdly, the

n people Of Lower Egypt, havi g always been somewhat

Of a different race from those Of Upper Egypt, may have always had in many points a differe nt religions Opinion . PHENICIAN GODS . 5 9

The western half Of the Delta, had received a considerable

o an d n o u col ny Of Greek traders, he ce arose a mixed p p

n an d n latio , half Egyptian and half Greek ; in the easter half Of the Delta there was a yet larger number of Jewish and Phenician settlers, from the latter Of whom sprung

auc ra a population half Egyptian and half Phenician . N

in tis the west was wholly a Greek city, and Sais the

n western capital, was very much u der Greek influence .

d l n On the other si e, Isaiah tel s us that there were as ma y

on Pelusiac or of as five cities the , eastern branch the Nile,

was S n where Hebrew the language poke in the streets .

Pelusium ll n was who y peopled by Phe ician sailors, and

SO one of numerous were they in Memphis, that part the city was called the Tyrian quarter. Though the Greeks introduced many new arts into Egypt, they probably brought about no change in the religion ; in religious matters they were always happy to learn from the Egyp

was n n tians . Far otherwise the case with the Phe icia s ; and many Of the gods worshipped at Memphis were

n considered by Herodotus to be Phenician deities . He ce it is probable that the religion Of Lower Egypt was largely

n an coloured with Phenician opi ions . At y rate from

fi nd which ever Of the above causes it arose, we now more frequent and stronger proofs that the gods were wor shipped in fear rather than in love ; that the sacrifices were made less than they used to be in thankfulness for

n blessi gs received, and more Often than formerly, as an

n h atoneme t t o turn aside punis ment that is dreaded .

Pthah u , the great god Of Memphis, is now an gly dwarf,

h n . wit an e larged head, (see Fig and he sometimes

of n n holds a club over his head, as if in the act threate i g PTHA H 60 THE PIGMY .

his worshippers with ven

n . gea c e. (See Fig He is the father Of a brood Of

i n ch ldre , as ugly and as

malicious as himself. These i ffi are the Cabe ri, whose o ce ‘ it was to torture the wicked who may be found guilty by Osiris at the great trial

Fi on Of . g, 77 , the day Judgment Their name is

KBA unishment derived from the Egyptian word , p , and

IRI to do m O SH a decree IRI to do. , , as Osiris fro , , and ,

n n As we have before mentio ed, Typho , the hippopotamus,

- in 5 0 of . the accuser the trial scene, page , was one them

Of For the purpose torturing their victims, they are armed

s n l . 79 with words , s akes, and izards, as in Fig , where they

Fi g. 79. Pth h a his . accompany their father , with enlarged head of One Of them is represented in the form a gibbet, armed

with a sword, with a human head hanging from it, and

s near them is the bottomle s pit and lake Of fire, into

which their victims are to be thrown . It is guarded by

an ape sitting at each corner. The painted papyri, which

S have been found in the mummy cases, how us these disagreeable imps and their victims in en dless variety ; but at the same time they always tell us that the for t unat e man , who had been rich enough to have his body

on embalmed in a costly manner, and the ceremonies his THE C B A EIRI . 6 1

w and on t he u funeral dra n painted papyr s, has escaped

C . i u n their lutches On the beaut f l papyrus at Leyde , pub

lished . or by Dr Lemans, we see that the deceased, else the gods who befriend him, have succeeded in overcoming

n in the eleven Cabeiri, and imprisoni g them as many cells. u In the yet larger papyrus at T rin, published by Dr.

or Lepsius, these cells, prisons, are shewn to be caverns,

n on some undergrou d, with trees the top Of them, and

- some under the valley Of the river, with the Nile gods

on . seated the top In this papyrus, the Cabeiri are

- or - Kne h twenty one twenty two in number, and p , with ’ the ram s head, would seem to be the god, who helped the deceased to imprison them . On the monuments Of

n the city Of Sais, the ki gs are not like those Of Thebes,

ff n presenting their O eri gs to Ammon Ra, but to these threat

enin . 8 g Cabeiri Fig. 0 re presents Pharaoh Hophra on his knees, presenting n of two co es baked clay,

O f on typical his gifts, to e

Of these monsters , with a l ’ double bul s head, as an atoning sacrifice on behalf

n n n Of the atio , to tur aside

n n the threate ed pu ishment. This fear Of future pun ishment sometimes made the o priests set the hated Typhon, the hipp potamus, who was

Of n one the Cabeiri, at the head Of a fu ereal tablet, as a

divinity who was to be appeased with gifts . Herodotus tells us that these Cabeiri were more particularly the gods

Of the Phenician settlements in the Delta, but from the 62 CHIUN . papyri we learn that their worship was common to all the natives Of Lower Egypt .

An other Phenician deity is the foreign Venus, chiefly lik worshipped at Memphis , who, un e the Egyptian god dessess , is wholly unclothed. She is Athor under a new

n ll on form, havi g her long hair fa ing in two locks her shoulders, and having a basket on her head . (See Fig.

S She hows us a front view, and stands upon a lion that walks Side

ways . She stands

between two gods, each On the top Of a small temple with

a door. One is the

Egyp ti a n C h em , who with his right arm raised holds the

whip . The other is

a foreign god, with an Asiatic beard & he holds a spear in

his right hand, and the character for

life in his left hand. In place Of the sa

cred Asp , the usual

’ ornament Of a god s

forehead, he has a dog’s or stag’ s head Fi 1 g. 8 .

with two long ears ,

on - aff like that the top Of an Anubis st . The name of B ANPO . 63

K the goddess is oun, the queen Of Heaven ; the name Of o of of the f reign god is Raupo, Lord Heaven, and king the other gods . To Chem , the goddess presents a bunch Of t o flowers, emblems Of life, and the foreign god two ser of pents, emblems death, thus declaring the Gnostic and Manichean doctrine Of Antitheses or oppositions between

or life and death, good and evil, a doctrine Of which we see many more traces in Lower Egypt than in the Thebaid .

K or The goddess oun, Chiun, is mentioned by the prophet 2 . 6 Amos, in chapter v , where the Greek translators in

n the Septuagint versio , have changed her name into Rae

43 S phan, which in Acts vii . , is pelled Remphan ; and thus by a strange change we have these two Phenician deities B both mentioned in the same sentence . This god anpo ul is sc ptured on other Egyptian monuments, with a spear

one - and shield in hand, and a battle axe in the other, with which he is prepared to strike down his terrified worshippers .

A nait a The goddess , who is mentioned by Strabo as a

v Persian goddess, was another di inity, whom the people

Of Memphis supplicated to withhold her punishments . She

Of wears the crown Of Osiris, and at the bottom the tablet

81 2 n i . . 6 Fig , p , she is threateni g to destroy w th her battle axe the worshippers who have covered her altar with their f various Of erings . But the human mind, when it has created f for itself so much to be feared, by a natural ef ort creates for itself also a protector. At Sais, this protector was the goddess Neith, to whom the worshipper turned in love and

hope, when he had frightened himself with the belief, that

even the hated Typhon might take the place Of his judge,

A n ait a and that and Rampo were waiting to attack him, 4 F 6 UNEREAL PAPYRUS . and the Cabeiri to torture him and thrust him into the pit

Of fire . Every king Of Sais, professed that he was beloved

eith n by N , as the ki gs Of Thebes said they were beloved

-Ra by Amun . The people Of Lower Egypt lived under w . 6 the shado Of her wings, (see Fig 7, page as the people Of Upper Egypt lived under the winged sun (see 1 Fig. , page

is It to the later times Of Egyptian history, perhaps to t he five centuries immediately before the Christian era, that the religious Opinions contained in the funereal papyri h Th l of c iefly belong. e ro l papyrus buried with the

on mummy Often describes the funeral, and then goes to the return Of the soul to the body, the resurrection, the various trials and difficulties which the deceased will meet and overcome in the next world , and the garden

Of Of paradise in which he awaits the day judgment, the

on trial that day, and it then shows the punishment which would have awaited him if he had been found guilty.

r or The papy us is five, ten, twenty, even sixty feet in length . It is divided into chapters Of hieratic writing,

. F each headed with a picture irst, we see the grief for his death . The men hold up their hands in prayer, the women throw dust upon their heads, and all beat their breasts . The mummy is placed in a boat and ferried

. e hth s across the sacred lake The goddesses Isis and N p y , o in the boat with it, hang over it in grief. The processi n

of n moves forward to the temple, in front which sta d two

of n Obelisks . The priests carry a variety sta dards, each an

n image Of a god on a pole, and lead with them an a imal

n of for the sacrifice . In fro t the temple a bountiful offering is r made Of food, birds, beasts, fishes, f uits, bread, and wine

66 INTOLERANCE .

u him no inj ry, they are in his case overcome, and each safely

l u or imprisoned in a cel under gro nd, under the river Nile .

Of Sometimes the tree life, with the goddess Neith in its

one of the branches, is the trees in the paradise which

nl deceased enters . Sometimes he o y reaches this happy

i land after his trial and acquittal, instead Of be ng allowed o u t wait there ntil the day Of judgment. Sometimes we

of Of see more the punishment the wicked, their heads are

or hanging from posts, their bodies imprisoned in caves, they are awaiting their punishment with their arms tied

r f behind them . Some papy i explain the transmigration O sOul s as e S , befor mentioned, and how us the good man

n the a the withi body Of ram, and wicked man driven a f a way in the form o pig . The religious earnestness Of the Egyptians was unfor t unat ely accompanied with the same fault that it carries with it in modern times, namely religious intolerance, from which Greeks and Romans were far more free. The people

on Mareot is Of Marea and Apis, the banks Of the Lake ,

Lib ians not i who were y , and did hold the rel gious Opinions

Of the Egyptians, saw nothing wicked in eating beef, and did not lik e to be forbidden to kill a cow in their own

cities . They pleaded that they were not Egyptians . But they coul d Obtain no religious toleration from their rulers uff ll they might kill and eat b aloes, but they were not a owed

own nk to keep oxen for their eating, because in dri ing out f Of their lake they drank the sacred waters o the Nile. In some cases the Egyptians seem to have wished even to

force their religion upon unwilling neighbours . When king

S hishank K and had defeated Rehoboam, ing Of Judah, m Of made JerOboa king Of the northern tribes Israel, it TH E CREATION . 67 woul d seem that the golden calves set up by both sove

Of reigns were acts homage to the Egyptian conqueror. of The spread Of the emblems Egyptian religion in Etruria, u t and in the islands Of Cypr s, Malta, and Sardinia, mus

n n be owi g to the peaceable i tercourse by trade, through of the vessels the Phenicians, rather than to any act Of violence ; and indeed it was again and again remarked by of E the Greeks, that such was the serious nature the gyp

n tian superstitions, that they co quered and put down every other superstition that they came near.

’ The Egyptian s Opinion Of the creation was the growt h

’ own man Of his river s bank . The thoughtful , who saw the Nil e every year lay a body Of solid manure upon his

ll s field, was able to measure against the wa Of the Old temples that the ground was slowly but certainl y rising. An increase Of the earth was being brought about by the river. Hence he readily believed that the world itself had of out Old been formed Of water, and by means Of water, 2 5 as described in Peter iii. . The philosophers were nearly Of the same Opinion. They held that matter was

i our itself eternal, l ke the other gods, and that world, in

an the beginning, before it took y shape upon itself, was

or all n like thin mud, a mass Of water containing thi gs that where aft erwards to be brought forth out Of it. When the water had by its divine will separated itself from the earth, then the great Ra, the sun, sent down his quickening

and i out heat, and plants an mals came forth Of the wet out land, as the insects are spawned Of the fields , before

’ u the eyes Of the husbandman, every aut mn after the Nile s overflow has retreated . The crafty priests Of the Nile,

n who had lived in co finement as monks, declared that HE 68 T CREATION . they had themselves visited and dwelt in the caverns

un beneath the river, where these treasures, while yet t shaped, were kept in s ore and waiting to come into being.

A n d on the days sacred to the Nile, boys, the children Of li priestly fami es, were every year dedicated to the blue river-god that they might spend their youth in monastic

as his retirement, and it was said, in these caverns beneath

im ne thah waves . The sarcophagus Of O e p represents the n earth as a round plai , encircled by the body Of Osiris, and

eith the hea vens floating in the ocean, while the goddess N , ,

Of stands upon the head Osiris to increase the height, and

Of thus holds up the sun. At the same time a large figure the ocean rises out Of the water and holds up with his two T t hands the boat Of Ra, in which the sun is carried . ha

e our these were very early Egyptian Opinions, we l arn from finding traces of them in the Oldest Of the Hebrew Scrip

u the not tures, tho gh writers there are so far warped by

t o rob own them as the Creator Of the praise for his works . The author Of the book of Genesis tells us that the Al mighty formed our earth and its inhabitants by dividing the land from the water, and then commanding them both to bring forth living creatures ; and again one Of the Psalmists i says that his substance, wh le yet imperfect, was by the Creator curiously wrought in the lowest depths of the

e . arth The Hebrew writer, however, is never misled, so far as to think that any part Of the creation was its own creator. But in the Egyptian philosophy, sunshine and the river Nile are themselves the divine agents and hence

the u of fire and water received divine honours, as two p rest the elements, and every day when the temple Of Serapis in

O n t on t of Alexandria was pened, the si ger s anding the s eps F ND IRE A WATER . 69 the portico sprinkled water over the marble floor while he held forth fire

82 and to the people (See Fig. ) though he and most Of his hearers od were Greeks , he called upon the g in the Egyptian language. A vase

or Of water sometimes Of wine, and metal cup containing a small char o c al fire, were Often presented to the

u . altar, as figurative Of divine hono rs Fi 2 8 . g. (See Fig. THE RELIGION

U NDER TH E

PE R S I A N C O N Q UE R O R S .

THE on Persians, their conquest Of Egypt, in the year

5 23 n n li , bega with insulting the Egyptia s in their re gious ill feelings, by k ing the bull Apis, and by breaking to pieces the statues Of the gods . They afterwards made an earnest attempt to bring about some changes in the religion, and the chief was to abolish the worship Of all statues and

figures Of the gods, and to introduce the more simple h of l wors ip the sun . Of this we see traces in the scu p

tures, made by a native

Satrap , who governed the country under Artaxerxes

Lon imanus g . (See Fig .

Thaomra We there see , the son Of the late king Adon

Ra or Thann ras Bakan, y ,

Inarus the son Of , as Hero

dotus calls him, worshipping

-Ra the sun, Adon which is distinguished from the sun of the Egyptians, by the

absence Of wings or asps, Fi g. 83. and by its sending forth a SUN WORSHIP . 7 1

number Of rays, each ending with a human hand, and yet more par tic ul arly by the absence Of the human figure or statue Of the god . In this the sculptor borrows a figure from the n ame Of

n the Persian ki g, who

Lon imanus was called g , because his arm was sup posed to reach over Asia, Fi 4 Of g 8 . Africa, and part Eu

on rope . And when we see a sculpture with e Of the early

n -Ra Theban kings worshippi g the figure Of Amun , with

. t he the same sun, as in (Fig we may suppose that rays endin g in human hands were an after addition made by order Of the Persians . It was in the fourth century before the Christian era

n t o that Plato, the Athenia , visited Egypt study at Helio polis, where was then a celebrated school Of philosophy. im The country was at the t e independent, and under the rule Of a native sovereign, but it had been for a century

n on oppressed by the Persia conquerors. Heliopolis was

n in the Phe ician side Of the Delta, the neighbourhood Of

n the district i habited by the Jews, who by this time had very much acquired the use Of the Greek language, from

on the colonists the other side Of the Delta. Hence

n Greek, Hebrew, Phe ician, Persian, and Egyptian Opinions

n n had bee there freely brought i to comparison, and the consequence was a burst Of free thought which made 2 7 PLATO .

f Heliopolis for a time an import ant centre o learning.

’ That Plato s opinions were very much the fruit Of his t o visit this celebrated school is clear from his writings. Here he may have gained better views Of a future state Of rewards and punishment ; but here he may have lost somewhat Of the pure morality before taught to him by

Socrates . He seems to have been more particul arly

’ pleased with the Egyptian mysticism . But had Plato s philosophy died with himself it woul d claim little notice here it is the writings of his followers that make us note

ts r Of i rise as impo tant in the history Egyptian Opinions .

Pharaoh Thaomra his n am ss r t o A donra . , e suc c e o

74 THE HELLENISTS .

n a an d n . writi gs Of Athen goras , Clemens , Orige The quarrel between the Christian sects in Egypt arises always

n from the struggle between the Greek and Egyptia opinions, or rather the struggle how far Christianity, which entered

n Egypt as a Greek religio , and which readily met the Egyptian opinion s so far as to ally itself with the new Platonism— how far it wil l yet further consent to become

Egyptian . In the Hebrew Scriptures we find frequent men tion Of

an d Of l Egypt, Of its wars , its arts and civi ization . The

n or aments Of its temple worship are sometimes copied, while its idolatry and superstition are again and again

in we fi n d forbidden the Mosaic laws . But very few traces Of the Hebrew writers having borrowed any Egyp

n n tian Opinio s , except in the seco d and third chapters Of

n Ge esis, where the garden Of Eden is watered like Egypt without rain ; where there is a sacred tree Of Life, and another Of the knowledge Of good and evil ; where the

S sin serpent is able to peak, and tempts the woman to , and is declared to be the enemy Of the human race and

or where the door Of the garden is guarded by a cherub,

the n nn one Of Cabeiri, with a flami g sword, lest the si er should approach the tree Of Life . But, in more modern

we n who times, become acquai ted with a body of Jews had been for centuries living in Egypt, and were no longer

n on confined to their own tow s, the eastern branch Of the

Nile . They had learned the use Of the Greek language, and were thence call ed Hellenists ; and among them we

fi n d al w many philosophic and even religious opinions, hich owe their origin to the Egyptian priests among whom they w were living. They received a ise patronage from the THE SEPTUAGINT. 75

n n Al Ptolemies, who founded the museum Of lear i g in ex

n . a dria In the third century before the Christian era,

Of n some them translated the Hebrew Scriptures i to Greek, for the use Of their brethren who were less acquainted with Hebrew ; and the tran slators Often Show a leaning towards

V opinions ery foreign from those Of the original writers .

In the disputed question Of the age Of the world, in order to make it better agree with Egyptian history, they add largely to the age Of each patriarch at the time Of his ’ son s birth, thus making the world Older by an Egyptian

365 . cycle, Of four times years They lessened the number Of years during which the children Of Jacob dwelt in

1 5 n Egypt, by 7 years, in which they may have bee justi

fi ed t by the Egyptian records, though they neglec ed their

n Z duty as faithful tra slators . In the Book Of echariah,

’ the translator s kn owledge Of the climate leads him to

n in omit the threat agai st the Israelites Egypt, that they Shall have no rain if they come not up to Jerusalem to

Of n n the feast. The translator the Chro icles, cha ges the n ame Of the . great Jewish feast in a mann er that gives

n to the word an Egyptian etymology, i stead Of a Jewish .

n ot assin over He calls it Pascha, the p g , but Pasek, the

n r lea di g fo th.

in n As the Jews their Greek translatio Of the Bible, thought fit to accept from the Egyptian s and to in troduce

n n some improveme ts as they might call them, i to the

n o S O n ot i n n Chro logy, they were w lli g to be behi dhand

n n n in mysticism and spiritual refi ements . By a refi eme t of n n n e criticism, they sometimes fou d more mea i g in th ir

Of scriptures than had ever entered the minds the writers .

n Of Thus when the Psalmist, speaki g the power Of 6 M& M 7 STICIS .

ul m Jehovah, says, with a tr y eastern figure (Psal civ. H e maketh the win ds his messengers a nd the lightnings his servan ts n n , these translators cha ge the sente ce into a philo Sophical description Of the Spiritual nature Of angelic

n an d H e maketh his a n els into s irits and his bei gs, say, g p serva n ts in to a l me r a o e . f f fi . Again, when Isaiah (chap

. a S irit o wisdom xi describes the spirit Of the Lord, as p f a n d understa n din a S irit o c ounsel a nd mi ht a S irit g, p f g , p o knowled e and odl ear f g g yf , the Jews Of Egypt made these

n n n six qualities Of the mind, i to six a gelic bei gs, which had proceeded from the Almighty, and they added a

Spirit Of piety, to complete the mystic number Of seven, Al which , with the mighty himself, afterwards made the

n r Ogdoad . We have see in ou notice Of the gods Of the

E n gyptia s, as learned from the monuments, how they Often supposed that a god divided himself into two, three , or more characters, which may have given rise to this Opinion of n spiritual bei gs proceeding from the Almighty. But we now begin to see hints of some at least among the t o Egyptians beginning rej ect polytheism, and to declare that all their numerous gods were only so many charac

Of on e or n ters the Almighty, else inferior bei gs which

- out . or proceeded Of him Osiris Apis, Serapis, the judge

d n Of Of the ead, by becomi g the chief the numerous gods,

n was making some approach to bei g the sole god . The Alexandrian Jews seem to have had in their min d this Egyptian system of defending polytheism by declaring

n that it was o ly a Plurality in Unity, when they translated

n eho e . 4 J Deut ro omy vi . We there read in the Hebrew, va h is our God Jehovah a lone , ; but the Greek translation

The Lord our God is on e Lord says, , meaning simple and THE APOCRYPHA. 77

i as n und vided, opposed to a u ity formed Of plurality . At the same time the Greek tran slators removed from their Bible some words which declare that God appeared upon earth in a human form to Moses and his Companion s and 1 1 1 . 0 they alter Exodus xxiv , , to make it say that they

on saw, not the Almighty, but only the place which he

. t ran sla stood to speak to them In these two cases, the

n tors, instead Of maki g any approach to the Egyptian

Opinions, retreated yet farther from them . The Opinions Of the Egyptians Show themselves equally

in clearly two Of the Apocryphal books Of the Bible,

n in which were written by Jews livi g Lower Egypt , perhaps in Alexandria ; namely, The Wisdom Of the Son

n n Of Sirach, and The Wisdom Of Solomo . The Egyptia s

Of had believed that some their gods, and particularly the

Of the four lesser gods the dead, acted as mediators with

n an d n Judge Osiris, to tur aside his wrath the pu ishment for S an d n n had their ins, they thought that eve their ki gs

NO power to do them the same service . similar opinion appears in the Hebrew Bible ; the prophets never Speak Of any mediator or intercessor as stan ding between man an d his Maker ; but the Son Of Sirach , misquoting the last words Of the Hebrew prophet Malachi, says, that Elijah was taken up to heaven for the purpose Of acting

’ as a mediator to pacify the wrath Of God s judgment

r n an d before it break fo th i to fury, to turn his heart

n . towards his childre (chap . xlviii This writer also follows the proverbs Of Solomon in his strong figurative

n Of expressio in praise Wisdom, whom he makes into a

& n perso created before the world, who says, I am the

n hO e of . mother love, and fear, and k owledge, and holy p GOD HIS M AND HI D 8 S OR . 7 , WISDO , W

of In the second these two books , The Wisdom Of Solomon,

’ ’ n Of God s Word and God s Wisdom, are both spoke in terms

n yet more befitti g a person. God is said to have made all

i an d th ngs by his Word , to have ordained man by his

Wisdom (chap . ix. And again, Wisdom was said to have been with him when he made the world (chap . ix . and his Word afterwards to have leaped down from heaven as

n v . a fierce man Of war, to punish the Egyptia s (x iii

In this way these Alexandrian Jews, making use Of bold

n ot at figures Of speech, unusual in the Hebrew poets , the same time indulging themselves in a love for Egyp

n tian mysticism, i troduce us to a trinity, Of God, his

Wisdom, and his Word . This is the Trinity described by l Theophi us Bishop Of Antioch, who is the first Christian

n writer who makes use Of that term, si ce so common in

Pistis controversial divinity. This is also the Trinity Of

Sophia, a Coptic treatise Of a later age, which describes the penitential hymns which Wisdom sang at the Creation, and which the Word afterwards conveyed to mankind .

is Of Of It a Trinity the Almighty and two his attributes , and it helped to prepare the min ds Of the Alexandrians

Of for the Arian Trinity the third century, and the Atha

n nasian Trinity Of the fourth ce tury .

Of Philo, the eloquent Jew Alexandria, shows an Egyptian fondness for the mystical properties Of numbers, and for finding an allegory or secondary meaning in the plainest narrative . He thus makes the Old Testament speak a meaning more agreeable to the modern views Of religion .

’ He says that Abraham s wife Sarah is Wisdom, while

n Hagar is Instruction, who, after bei g banished, is recalled by the Word in the form Of an angel ; and he elsewhere PHILO . 79

’ explains God s Word to be his first begotten Son, by whom

n he gover s the world . He was the first Jewish writer that applied to the Deity the mystical notion Of the Egyptians

a n n th t everythi g perfect has three parts . Speaki g Of the

Creator, he says that there are three orders, Of which the

an d best is the Being that is, that he has two ancient

one on on e an d on e on powers near him, the side the

on e on n other, the the right hand bei g called God, and the one on the left Lord ; an d that the middle

n on S his divinity, accompa ied each ide by powers, pre sents to the enlightened mind sometimes on e image and

’ n n sometimes three . Philo s writi gs thus explai to us

n an d n how Platonism became u ited to Judaism, agai Show us several points Of agreement between the New

n and n Plato ists and the Platonic Christians, joi tly, with

& ” the Wisdom Of Solomon, teach us the steps by which

n Of n an d the Egyptian doctri es plurality in u ity, Of every

n n n o thi g perfect havi g three parts, fou d their way first int Al il n the exandrian ph osophy, Jewish as well as Paga ,

an d and then into Christianity, at last established the

n Christian Tri ity. From Philo also we learn that a large body Of Egyptian Jews had embraced the mon astic rules and the life Of self n denial, which we have already noted among the Egyptia n n O f a . priests . They bore the ame Therapeut e They spe t

n an d an d nl their time in solitary meditatio prayer, o y saw one another on the seventh day . They did not marry ; the women lived the same solitary an d religious life as the

n mortifi c at ion men . Fasti g and Of the flesh were the

n n foundation Of their virtues . They thus i troduced i to Al of the neighbourhood Of exandria a way life , which 8 0 ELEUSINIAN MYSTERIES .

though common among the Egyptians, had been unknown in that dissipated ci ty. The Eleusinian mysteries had been int roduc edint oAlexan dria from Greece about 300 years before the Christian era . But it seems probable that they were then only returning

n to their native soil . What little is know Of them seems

Of to be Egyptian origin, coloured by the Greeks, Egyptian

n grossness cloaked over by Greek elega ce . The temple dedicated to Ceres and Proserpine stood in the south-east

of Eleusinis quarter the city, which was thence called the ; and there the priestesses, a troop Of young women, were to be seen carrying the sacred basket through the streets and singing hymns in honour Of the goddess ; while they charged all profane persons, who met the procession, to keep their eyes upon the ground, lest they should see the t oo basket and the priestesses, who were pure for them to

n look upo . What was shut up in the basket was Of course a secret meant never to be kn own beyond the walls of the temple ; and it is only after two cen t uries that we learn from a coin Of Asia Minor (see Fig that this sacred

basket held a serpent, the enemy Of the

Sin human race, who introduced and

Fi 5 death into the world . This is the ser g. 8 . pent Of which we have seen the conquest

45 Of in page , the serpent Of the third chapter Genesis , which misled Eve, and the Serpent Of wickedness Of the W Gnostics . ithin the temple the hierophant wore the

Kne h dress and mask Of the god p , the crier the mask Of

Of o Thoth, the priest at the altar the emblem the mo n, while another with the dress Of Ra carried a torch .

N 8 2 THE ALE& A DRIANS.

f disturbed the minds o the Alexandrian men of letters .

The Greeks in that city were too little in earnest, too

n f all of i dif erent to Opinions to be intolerant any, till li Christianity gave a new importance to re gion, and it became a bond of union between Egyptian slave and t Greek freeman, which clogged the hither o unchecked f ul despotism o the r ers .

The Bull Apis on Coin s of Cyprus . — Fi Horus as t he a of H ea en . g. 86. V ult v

T E RELIGION UNDER T E ROM H H ANS.

DURING the two or three centuries before the Christian of of era, Osiris the judge the dead, in his character Osiris

or t o E Apis, Serapis, had risen a higher rank in the gyp

an t ti my hology, and had been personified by the Ptolemies in Al as f exandria the chief o the gods . He had at the of same time become more a god to be feared, which we shall see clearer proof when we come to speak of the

n l G ostics , when he wi l appear as the god of evil, under

n the form of the wicked serpe t . This seems to have

n tur ed the worshippers towards other gods, who might shield them from his severity and wrath an d it led them t o

n n h . seek a other judge, whom they might look upo wit love Such friends they foun d in the goddess Isis an d her son

in f n Horus, who then took that place their af ectio s which,

n . under the ki gs of Sais , had been held by the goddess Neith

on e of Sc arabeeus Horus in his three characters, that of the ,

of -Ra - an d takes the place Amun , the all seeing god ; we find the vault of heaven represented n ot by the outstretched

of of or n wings either that god Thebes, of Neith the quee of Sais, but by the two arms of Horus, with the head 84 H RU O S .

n ha ging downwards, as the Almighty is painted by some of the early Italian masters . (See Fig . At the same

or of time, either alone, in his three characters Horus the

a -Ra king, Horus the scarab eus, and Horus , he sits in the

-Ra sacred barge, which used to be filled with either Amun

or Kne h-Ra p . To Horus, with the head of a hawk, is of then given the two sceptres Osiris, and he is sometimes worshipped on the fun ereal papyri as the judge of the

dead in place of his father. The sinner hopes to find f more mercy at the judgment seat o the son . He then

and even rises over his father, becomes the more impor

tant of the two in the minds of the worshippers . On a

mummy case in the British Museum , where Horus is

on n seated the thro e, holding the two sceptres of the

n judge, Osiris and Isis are standi g before him as gods

o f lower rank. At times he forms on e of a trinity in

B n d 8 a a . unity with Osiris, as in Fig 7, a of god with the two sceptres Osiris, the ’ f o of . hawk s head Horus , and the sun Ra

This is the god described to Eusebius , who tells us that when the oracle was consulted u abo t the divine nature, by those who wished to understan d this complicated

an & l mythology, & it had swered I am Apol o

” or E and Lord and Bacchus, to use the gyp tian names I am B a an d Horus and Osi ” ris . Another god, in the form of a porcelain Fig 87 idol to be worn as a charm, shows us Horus

on e of a trinity in unity, in name at least agreeing with

e that afterwards adopt d by the Christians, namely, the

86 ME RO . of uven al of the holy Osiris ; and J says , that the painters that city almost lived upon the goddess Isis , such was the

ul Of n m Of i pop arity that most wi ning for worsh p, which is still continued there in the pictures of the V irgin Mary

n with the infa t Jesus in her arms . The Spread of Egyptian Opin ions in Rome was so rapid under Augustus that it was felt to be Of political impor tance, and it alarmed that prudent Emperor. The Romans by no means equalled the Greeks in their indifferen ce to all religions and their toleration Of all . Augustus made a law that no Egyptian ceremony should be allowed within either the city or the suburbs of Rome . But his law was without f il much ef ect, as at the same time Virg , the court poet, was

il Of teaching the Egyptian m lenium, or the resurrection the

n dead when the thousand years are ended , and borrowi g Vi sions Of the infernal regions from the Egyptian funereal papyri . Tiberius repeated the same law ; but so little did it

n n check the i road Of Egyptia superstition , that when the secular games were celebrated in Rome under the Emperor

ul n Claudius, the fab ous Egyptian bird, the phe ix , was said

n n to have arrived there . Nero ope ly patro ized Apollonius

Of Of Tyana, who under the guidance the Egyptian priests,

n of n and by the direct appointme t the Egyptia sacred tree, professed himself a teacher from heaven . Vespasian was w so far pleased with the Egyptians, that hen in Alexandria, he undertook with their approval to work miracles . His

n l i n son, Domitia , whol y gave way to publ c Opinio , and built

an d . in Rome a temple to Serapis, another to Isis Holy

Of water was then brought from the Nile, for the use the votaries in the temple Of Isis in the Campus Mart ins an d a college of priests was maintained there with a splen dour H P AR OCRATES. 8 7

worthy of the Roman capital . The wealthy Romans wore upon their fi ngers gems engraved with the head of Hor

- or Hwa s the child ll pi krot, , ca ed by them Harpocrates . of (See Fig. The Museums Europe contain many statues of the Egyptian gods made about this time by Roman

or artists, perhaps by Greek artists in

m u it er- n Ro e, such as J p Serapis, Dia a i Triform s . , and Harpocrates The Em peror Hadrian made his favourite A h t inous into an Egyptian god ; and Com

Fi 91 . modus had his head shaved as a priest g.

n - ff Of Isis, that he might more properly carry an A ubis sta in the sacred processions in honour of the goddess . These circumstances are surely evidence enough Of the readiness with whic h Rome under the Emperors shaped its Paganism after the Egyptian model, and prepare us to see without surprise that it looked to the same source for its views of

Christianity . They prepare us for the remark of Origen, that all the neighbouring nations borrowed their religious rites and ceremonies from Egypt . (In Epist . ad Rom . ii.

l Egyptian gods on a c oin Of Ma ta. CHRISTIANIT& UNDER THE ROMAN MP E ERORS.

CHRISTIANIT& was first preached in Egypt by the Evange

n list Mark, about thirty years after the Crucifixio . He

n had sailed with Bar abas to Cyprus (Acts xv. and

n on n a thence probably we t to Alexa dria. There he p

n r O f n A n am ah poi ted, as the fi st a successio Of bishops, , a

n n Jew. The succeedi g bishops seem to have bee Greeks so we may suppose that in Alexandria the religion made

n n less progress with the Jews . I deed, how fast Christia ity

S n n pread during the first hu dred years , amo g the sceptical

n n n en d Of Greeks Of that city, is u k ow . But at the that time we find full proof of how largely the Egyptians had embraced it by our fin ding the extent to which Egyptian

am n Opinions were received o g the Christians . Egyptian

n n mysticism, which had found such a ready e tra ce into the

n Greek and Roma Paganism, was not harmless when it

in n n in came co tact with Christia ity, whether it appeared

or n of n n its own dress, concealed u der the guise Alexa dria

Of philosophy . From the very first we hear it as an enemy

n to be shu ned . The Apostle Paul wisely advises Timothy

& n n or to avoid the a titheses Of G osticism, the Oppositions of 1 n SO . . n Scie ce falsely called , ( Tim vi This G osticism was one Of the forms in which we Shall presently see mysticism un iting itself to Christianity in Alexandria . The Alexan drian Opinions also appear in the Canonical

90 CHRIST A GOD .

landed in Alexandria, we find four bishops governing as

n ma y Egyptian churches, which had adopted Christianity But in some form or other . whenever we hear Of these

n Egyptian Christia s , they are by the Greeks called Here

l n tics . Numbers Of them had readi y conse ted to be bap

i d n l t se o d . , and to fli g away the belief in their gods But their new religious opinions had very little in common with the religion preached by Jesus an d his apostles .

n win Their Persian conquerors, though too tyra nical to many minds from Polytheism, may yet have helped to undermine the belief in gods whose statues they had broken . The Greek conquerors, whose ridicule gained

n weight from their greater refi ement, had further weakened

of n the faith some minds . Thus the Egyptia s may have

own been somewhat prepared by their doubts , though in a

an d int roduc less degree than the Greeks Romans , for the

on tion Of a new religion . But the other hand, if the

f more Egyptians had fewer theological doubts, they had religious earnestness ; and Christianity made its way, not only because the nations were Openin g their eyes to their

n intellectual errors, but because they were risi g to an aim

n after more moral purity . Of the Pagan natio s best known

re to us, the Egyptians were the most real believers in a

of n an d surrection from the dead, in a day judgme t, in a

n future state Of rewards and punishme ts . Through these of doctrines, a wide door was open for the entrance Chris

t ianit i y. Having been polytheists, they read ly received Jesus Christ as a god in the place Of some of their own ;

S and that he hould have been put to death by his enemies , fi ul could present no dif c ty to their minds , as they had

always been taught that their own god , Osiris, had died by C M GNOSTI IS . 91

n Of an equally cruel death . A dyi g god was one the great facts in their religious philosophy ; and though they re

ec t ed n j their Old gods, they could by no mea s so easily

n E reject their Old Opi ions . However, the despised gyp 1 n on n n n n t a s , ow i g themselves Christia s, and submitti g to

n baptism, were at o ce received as equals into the society of

n n ot the Greek Christia s . They were raised, legally, but f S n . O socially, from laves to be freeme That any the

a Greeks, their masters , should take the trouble to pre ch to

win them, to persuade them, to try to them over to their own of n views religion, was an ho our which they had

n never before received ; and as they owed it to Christia ity, they cann ot but have been led to look upon Christianity with favourable eyes . of E The new religious opinions , however, the gyp

n of tians, had very little in common with the religio the of Apostles . They took such parts the Gospel as suited

an d on Old i their views , could be fitted to their rel gion ; but these rays Of light they mixed up an d buried un der

of t such a mass superstition, hat the Apostles themselves n would not easily have recognised their own doctri es .

The n of Christia ity the Egyptians, thus corrupted by the

S Al Old Paganism Of the country, hows itself in exandria

n first un der the name of the Gnostic heresy . G osticism,

science or knowled e n that is g , was the proud name give by its professors to a confused mixture of Greek philosophy

n n fi ul and Egyptia superstitio , to which they made no dif c ty

n n of adding Christia ity . We learn somethi g Of it from

who n the writers Oppose it, and somethi g of it from their Al own sculptured gems, and something even from the ex

A S andrian coins of the emperors . it was founded on a 2 G AND 9 OOD EVIL .

n union between Greek, Egyptia , and Jewish opinions, it

was probably took its rise in Heliopolis, which the most

n Of celebrated school before the buildi g Alexandria . But afterwards it spread from Alexandria to all the countries where Greek was spoken . The peculiarities of the Gnostics very much show them — selves in the attempt to explain the origin Of evil that

n never faili g source Of diffi culty to philosophical reasoners . They held the Eastern opin ion of two equal an d c o-etern al

one Beings, the the author Of good and the other of evil ;

n t wo an that betwee these there was unceasing warfare, as between light and darkness, life and death, spirit and

& m SO atter. These are the oppositions of science, falsely

”

a . called, gainst which the Apostle Paul warned Timothy

n l The Gnostics held that matter was esse tial y evil, and consequently that God could not be its author. Even the Apocryphal Wisdom Of Solomon says that God did not

and of create death . The Supreme God the Creator the

t wo f n World were with the Gnostics dif ere t Beings, and the latter was looked upon as the God of the Jews and the

Of . author the Mosaic law In this scheme , the Being with

men or whom have chiefly to do, either in this world in the next, is the Creator of the World, the author of evil ; i old and we see its connection w th the Egyptian opinions, by the engraved figures on the coins and 2 . 9 gems . On Fig , a coin of Hadrian, we see the Serpent of Good and the Ser

of SO pent Evil, both common on the

Egyptian monuments . The former is

n well distinguished by his swolle chest,

Fi . 92 . g but it is the latter, the Serpent of Evil,

94 THE E ONS.

of them under the name the Ogdoad, which is the earliest system of plurality in unity that we meet with among

Christians of any sect . As the everlasting God was him

n n hi self Eter ity, so these angelic bei gs w ch proceeded from him ZEons a es or of were called , g , limited periods time, a name which seems to deny that they are of equal rank

n with the Eternal Bei g. And in the Epistle to the H e

a S n n Al brews, book which hows much acquai ta ce with ex andrian opinions , the Almighty is described as God who

o n s or G made the ages (chap . i . A later sect Of nos

n tics raised the umber of o ns to thirty. A S the hostility Of Matter to Spirit was the cause of all evil, the aim Of Gnosticism was to purify its followers from the corruption s of Matter ; an d this was to be done by making them more perfect in Gn osis or mystical know ledge . And hence some thought that the body was to be

- n an d kept under by the practice Of self de ial, by a rigid system Of disciplin e ; while others who had persuaded

Kn themselves that their owledge was everything, despised

n of n the distinctio s the moral law, and justly or u justly were accused of gross vice .

S These speculative and mystical Opinions , which how

’ amon the h themselves g C ristians in the form of Gnosticism, and among the Jews an d Greek Pagan s in the more modi

fi ed in form Of New Platonism, took their rise the School

Of Heliopolis, where the Opinions Of Jews, Greeks, and

Egyptians had freely mingled, and had each made some

n of change in the others . We have spoke the changes introduced into Christian ity by this mixing together of races ; but the change in the Old Egyptian religion Shows

l n od itse f in a approach towards the worship of One G . It N & IN N & TRI IT U IT . 95

u was to be bro ght about by the help Of various subtleties,

n Old and without rejecti g the Polytheism, chiefly by means of n of n the doctri e Plurality in U ity, by which, as we have

n on e before see , they readily divided God into several per

n an d n so s, equally readily united several Gods i to one

n . perso Plutarch tells us that they worshipped Osiris, Isis,

n of and Horus, under the form Of a tria gle, which Horus

n was the shorter Side . Of these represe tations Of the

n n n n our Egyptia Tri ity, we have ma y small specime s in u museums . (See Fig. He f rther tells us that

n they held that everythi g perfect had three parts, and therefore that their god Of goodness made Fig 96

l n S n himself threefold, while their god Of evi remai ed i gle . On a coin Of Trajan we see a winged

S n in on phi x, with three heads, lean g

n h a wheel, representi g t is threefold

n min divi ity. (See Fig. It re ds

an d us Of the Greek Cerberus, which we might almost suppose to be the

n n wicked Typho , the accusi g hippo

Fig 97 ot amus on e Of p , who was the Cabeiri, if such an Opinion did not con tradict the rule quoted by

n n n . Plutarch, that the god Of evil remai ed si gle It remi ds us also of the living creatures

i Of of . . Ezekiel, chap , each which had four heads an d

four wings, except that the creature described by the pro phet had a wheel for each Of

the four faces . And indeed

S h on 8, the same p inx, leaning Fig. 9 96 OO OF RE ELA I B K V T ON.

of a wheel, was made use by the Gnostic Christians, to 9 . 8 represent Jesus Christ, as in the engraved gem, Fig ,

Of where we see the white horse the Book Of Revelation vi . 2 & , And he that sat on it had a bow, and a crown was e giv n unto him, and he went forth conquering and to con ” n or quer, trampling dow , as we see, the Dragon, Serpent f Of Evil, while the figure O Victory presents to him the or of 1 1 th crown diadem Of royalty . A coin the year of Domitian represents another vision of the Book of Revela

Of Of tion, namely the Spirit Death, in the form a serpent,

on riding the Pale Horse . See Fig. 99. As this was made after the Book of Reve

SO lation was written , also may have been 8 . 9 . the gem, Fig of w In the Book Revelation, ho ever,

Fi 9 a A . D . 69 9, g. written in the ye r , we find many

f or traces O the Gnostic at least Egyptian Opinions . One is in the seven spirits which were before the throne of 4 God, in chap . i . , and which are again mentioned under 5 . . . 6. the form Of lamps , chap iv , and as eyes, in chap . v

6 S of Se t ua In page 7 , we have hown that the writers the p 2 S . gint introduced these seven pirits into Isaiah xi . Ano

or ther Egyptian figure is in the war against the Dragon,

xii serpent Of evil, in chap . , which is represented several

f Oimen e th h I o a . times on the sarcophagus p , made perhaps

4 Th Of 1 20 n 3. e B C. 0 , and mentio ed in page description

5 on - in . . heaven, chap v , the Judge his throne, the four and

e e n the e n e e tw nty eld rs arou d thron , the four livi g cr atur s

’ e the e e the n with animals h ads, Lamb standing b for thro e,

the — See e f be and book roll, would all m in scenic f ect to

O the e e e 41 opied from Trial Sc ne d scribed in pag , though

8 THE A N & 9 ARI N TRI IT .

Egyptians who had accepted a belief in Jesus by consider ing him sometimes a god who had been put to death like

of in Osiris, and sometimes a son God the same sense as their own Horus . But these words, though at first used

ni of figuratively, coloured the opi ons those who understood them literally. If the Platonic Christians fancied that they were in any degree bringing over the Egyptians towards their own

n Opi ions by thus going forward to meet them, they were very much mistaken . The attempt to bridge over the

n n gulf which separated the two Opi io s , did less to win the polytheists to Christianity than it did to make the Chris t ianit of y the country polytheistic . At the same time this concealing the difference between the two classes of

ni believers, was very much driving away from Christia ty

in the Jewish converts, who, like the Egyptians, though an

Opposite direction, were equally straightforward in holding

of . their opinions, and in the manner expressing them

of an d n Soon after the time Clemens Origen, the Alexa drian Opinions again moved a step further towards the f . o Al Egyptians Dionysius, bishop exandria, after first writing against the Gnostics, who said that there were

thirty persons in the godhead, then writes to defend the

of ri new doctrine a T nity against Paul, the Syrian bishop ,

an d who said that God was One undivided, and that Jesus

man a i was a ; and then gain, Dionys us writes against

Sabellius of , bishop Cyrene, who like Paul the Syrian, God said that was One and undivided, but unlike Paul,

added that he had appeared on earth in the form of Jesus . Against these Opposite Opinions Dionysius defended a

n of SO Tri ity Father, Son, and Holy Spirit, but in doing THE DOCE E T . 99

he by no means comes up to the Egyptian standard. He distinctly den ies to Jesus any higher rank than that of of the first created beings . His Trinity may be called the

Arian Trinity, and is important as it marks one of the steps by which the Alexandrians were slowly fitting their

mysticism to the Egyptian polytheism . The only advance

which the Egyptians in return made towards the Greeks,

a n was in the sect of the Docet e, who were willi g to get

the ffi of n over di culty a dying God, by their doctri e Of a pparitions . They said that Jesus died only in appear

a or Seemers ance, and hence their name of Docet e, . In the

same way the Egyptians, five centuries earlier, had told Herodotus that Helen had been carried to Troy only in

n appearance, and that her real body had never bee there .

But the Greeks did not accept this view of the matter. of For the persecution the Christians, both Greek and

Egyptian, which began with the third century, we must seek an explanation in the state of the country in the years before the Egyptian rebellions . The Greek Chris

n tia s had courted the Egyptians, had preached to them,

own had in part educated them, had raised them in their

n eyes, and had made commo cause with them , and thus

n made them disconten ted under their foreig rulers . This

n n an d religious stir the gover me t tried to stop, the perse c ution of the Christians was as much political as religious .

or The Greeks, the Roman government, which was very

n of much in the ha ds the Greeks, would probably never have been roused into intoleran ce unless the peace Of the country had been threaten ed by an in creased activity of

n n mind amo g the Egyptians . The rebellio which followed made a yet further change in the religion . When the 1 HE PE S AN MI H A 00 T R I T R .

out n n rebellion broke , the u ion betwee Greek Christians an d Egyptian Christian s was broken and when the rebel

n n lio s were Over, the Egyptians no lo ger acknowledged

r the Greeks as thei religious partners .

of Al n A D From the death exa der Severus, in the year . .

2 35 l n n n in A D 323 , til the accessio of Co sta tine . , Egypt

’ was torn to pieces by civil wars between rival emperors ,

n of r n by the i vasion the Sy ia s, and yet more by repeated rebell ion s of the native Egyptian s again st the power of

l n Rome . Whi e the disturbances conti ued Greek opinions were going fast out of favour yviththe Egyptian s ; the Greek

n n an d n mi d was losi g its supremacy, Egyptian Christia ity was hen ceforth to be for the most part un der the guidan ce

f n n d of o Egyptia s themselves . It was at the e the third

n of of ce tury, during the years trouble, that the worship od of the Persian Mithra, the g the sun , was introduced

f n n . o o e i to Egypt In the Persian system two gods , good

f n and o . the other wicked, Mithra was the god good ess The symbol in his worship best known is

of the figure a hero, in Phrygian cap andtrow

n on sers, mou ted a

n n si ki g bull, and stab bing it in sacrifice to

n the u seen god , while a dog licks up the

blood from the wound .

(See Fig. This 1 Fl ' 00’ g new worship received

or an d n an little favour in Egypt Alexandria, its ig or t

CH R I ST I ANI T&

UNDER TH E

B& Z TI M ROR AN NE E PE S.

When quiet was re- established in Egypt by the Roman

S of armies, after more than ixty years civil troubles, it was found to be no longer the same country that it had been of i under the Antonines . The framework soc ety had been

e broken, the Greeks had lessened in numbers and still mor in of of weight. Greek toleration all religions and all modes of thought then gave way to Egyptian more bigoted earnestness . The bright days of Egypt as a Greek king dom l a ended with the rebe lions gainst Gallienus, Aurelian,

Dioc l esian su ersti and . The native Egyptians and the Old p

n i tions then rise agai into notice, as Greek civ lization sinks

n n n around them . The buildi g of Consta ti ople, and the removal of the seat of government from Rome to that new

Greek city, yet further lessened the numbers, and thus the

of . rank the Greeks in Alexandria Among the Christians, i ll the more superstitious Egyptians, whose rel gion was sti m polytheism under a Christian for , as being now the more l numerous, are able in their turn to cal the Greek Chris tians heretics . Then began the celebrated Arian contro vers God or y, as to whether Jesus Christ were a a created

n s bei g ; and the same intolerance, which ten centurie

now earlier would not allow the Libyans to eat beef, is uneasy at there being two opinions about the miraculous THE ARIAN CON RO ERS& T V . 1 03

of birth the Saviour. The Opinions of Arius were the

of n w same as those the late bishop Dio ysius, that Jesus as

& of the First Created Beings . But what was orthodoxy

n before the rebellio s, while the Greeks were able to treat

S Si the Egyptians as laves, was heresy nce the Egyptians had found out their weight and power ; and the young

in and able Athanasius, a Greek deacon the Alexandrian

n church, rose i to importance by taking the Egyptian side in the controversy. It was not in the first instance seen that the dispute was in reality a political struggle between the Egyptian s and the Greeks, but it took the form of a religious argu ment as to whether Jesus was an uncreated being of one

God r n o . substance with , was i ferior to the Father The of quarrel in Alexandria unsettled the faith the world, so much was that city a guide both to the east an d west in matters of religion ; and the Emperor Constantine was

n of a persuaded to call a cou cil bishops to meet at Nic ea, in

n n n Asia Mi or, to settle the questio . Unfortu ately the

of i n of n decline civ lization and the i crease ignora ce, during

in an d the last two centuries, had been as great Greece

n Italy as in Alexandria . The civil wars betwee rival

n of n of emperors, the lice ce the soldiers, the i roads the

n an d of barbaria s, the progress despotism, had crushed

n or free thought and gen ius everywhere . The Roma western half of the kn own world was wholly without a

r of an n w iter y kind, except in the ra ks of the prejudiced theologian s ; an d in the Greek or Eastern provinces what little learning or cultivation remain ed was chiefly to be

n n n of n found in Alexa dria . He ce whe the creed Christe dom of was to be settled by the votes the bishops, after 1 04 CO NC L OF Nr U I c zEA .

Egyptian superstition had already gained a strong footin g

A n an or of in lexa dria, y purer more simple views Chris t ianity stood little chan ce of holding their groun d in an assemblyof divines summoned from yet wider an d more

n n ig ora t provinces .

a in of At Nic ea, as is usually the case an assembly

n an d divi es , the more superstitious talked down frowned down the more reasonable . The Emperor sided with the

Egyptians, which may be explained by what we have

an d before seen, because Greece Rome had been used to look up to Egypt as their teacher in religion ; an d he had

on n Al lately, buildi g Constantinople, received from exan d of ria fifty copies of Church Lessons, for the use his new

n elo churches . The Egyptian opi ions, supported by the

uen c e n n n q and ear est ess Of the you g Athanasius, the f o . spokesman the Egyptian bishops , prevailed He drew

of n ow n up the celebrated form words, k own by the name of n of the n the Nice e Creed, as a statement Opi ions which the Egyptian s conten ded for ; and the council en ded their labours by ordering everybody to receive it as the true

Christian faith . The controversy was by no means at once settled by this

saw decree . When Constantine that the quarrel was more

n li political tha re gious , he took the other side of the ques

n n tio , and j oined the Greeks and Egypt co tinued almost in

on of n rebellion a point controversial theology, duri g the

n of n an d reig s Constanti e, Constantius, Julian, Jovian,

n Valens . For forty years Atha asius , the darling hero of the

Egyptians, was able to defy the power of the Emperors, and after his death peace was restored only on the accession of of Theodosius, who took the side the Egyptians, and

108 IS A C E CHR TI N S ULPTUR .

cathedral church dedicated to St . Athanasius . In some

al cases , they removed from before their eyes the memori s

Old on of the superstition, by covering up the sculptures l the walls with mud from the Ni e, and white plaster. In

a other cases, they contented themselves with making

ul Seboua slight change in the sc pture, as at the temple of ,

n of in Nubia, where they pai ted the figure the Apostle Peter over that Of the

Old god of the temple, and the sculpture now represents King Rame sis II. presenting his offerings to the Chris n . F tian Sai t (See ig . 1 02) By the burst of en thusiasm in favour of u Athanasi s, the Nicene creed became the re c eived religion of all Fi 102 g . n ative Egyptians, and of beyond them those Alexandrians, who aimed at rising

n S the r into importance by taki g the popular ide in quar el .

n on Aria ism the other hand , even when supported by the

n of weak governme t the emperor, lost ground rapidly, and it soon took refuge in the fortified camps of the Greek soldiers . A church was dedicated to the Arian bishop l of of George, within the wa ls the strong castle Babylon,

Opposite Memphis , and another at Ptolemais, where the of Greek garrison collected the toll the Thebaid, and where the modern village yet bears his name and is called N CENE BE I C ED. 10 5 allowed them in their turn to persecute the more enlight ened Arian Greeks . From that time forward the Chris t ianity of the superstitious Egyptians became the Chris tianit of y the majority in Alexandria, and after a time , with very few variations, the Christianity of the greater of part the world . The aim of the Nicene Creed was to require everybody

s in to acknowledge that Jesus Chri t was a God, such clear and forcible terms as to turn out of the Church all who would n ot follow the Egyptians in the mystical Opinion s

n SO which they had i troduced, that there should be no

n and escape for those who believed in one o ly God,

' ip - a an n wh g ve y whatever lower ra k to the Saviour. It

one of n declares that there is God, the Maker all thi gs,

on e not and yet that the Lord Jesus Christ, was made ;

he God of an d that also was very very God, was yet cru c ifi ed by Pon tius Pilate ; that he had been previously in carnate by the Holy Ghost of the Virgin Mary an d

f n o one . made man, although substa ce with the Father All this carried with it no contradiction to the mind of

n n believ the Egyptia s . They were used to bei g told and

n ing that two Gods could be o e God . They were used to

n hear of a God bei g put to death , as they had always held that Osiris, though a god, had been put to death . They were used to hear of children being born of an earthly

an d n mother havi g no earthly father, as they held that

of n n n n many their ki gs were so bor , being i car ate by the

-Ra n n god Amun . But Atha asius did not introduce i to

an his creed y Egyptian mysticism to support, nor did he try to explain away its incon sistency by any play upon words . The Nicene creed does not mention the Trinity F 2 1 06 THE A HANASIAN CREED T . n or n the two natures of Christ, but leaves the co tradictions

th - n stated in e boldest terms . The well known Atha asian c an ffi n reed, in which explanation of the di culties has bee

n n t wo attempted, is supposed to have bee writte or three

an d of Al n n hundred years later, the name the great exa dria bishop has been given to it, either dishonestly or because

n n it was thought to represent his Opi io s . This later creed

& s a an d tates that though the F ther is God, the Son is God,

on e the Holy Ghost is God, yet they are not three Gods but

n in n God . This is the Egyptian doctri e of plurality u ity, which is represented in numerous sculptures and explained

1 h of 3 95 . in pages , It t en asserts the two natures Christ,

” man that he is both perfect God and perfect . This was mean t to get over the diffi culty of a dyin g God which had

n & n bee ridiculed by e ophanes, in the case Of Osiris, five centuries before the Christian era ; when he told the Egyptians that if Osiris was a man they should not wor ship him, and if he was a god they need not lament his

n f n . n suf eri gs But this Atha asian creed, though setti g

n n f of forth the Egyptian Opi io s, was an Of spring the Latin

an d church, it is very doubtful whether it would have

of n n been wholly approved by Atha asius . The Egyptia s had raised Mary the wife of Joseph almost into a goddess ,

& no at least into the mother of God, who had imparted portion of human nature to her son they denied the two n Of an d n of atures Christ, clu g faithfully to the words

& their own Nicene creed, which declared that he was of

” n one substa ce with the Father. It was during these years of civil trouble and political

n or of n agitation that Christia ity, at least a form religio w hich called itself Christian, spread over the whole of

1 1 2 COUNCIL OF CONS AN INOPLE T T .

If St. Jerome, when noting the religious agreement between Rome and Egypt, really fancied that in anything whatever Rome had been the teacher, he had read history

n d to very little purpose . But Rome a Egypt then held

of S n the same views Christianity, which have i ce been

of an d known as the Opinions the Roman church , which were at the time rejected as too superstitious by many of

of n the more learned bishops Co stantinople, Asia Minor, and Syria, who for the time held back from the Athanasian

Opinions . Hence arose the separate establishment of the

n Greek church, which for a short time was Aria , and which from political causes has ever Sin ce been disjoin ed from

the the Roman church . Political causes also, arising from

of in disturbed state the world the fifth century, presently separated Egypt from Italy an d then the Coptic and the

Roman church ceased to hold so exactly the same opinions . As Greek intelligen ce offered every year less check to

n Egyptian ig orance, the Coptic church became yet more

for superstitious ; though fortunately Rome, that city was of w no longer in danger being led to follo . of The churches Constantinople and Greece, with the of Greek churches Asia Minor and Syria, did not, as we E have said, at first move towards the gyptian opinions

SO quite fast as Italy and the West . But the change from the earlier faith was presently quickened in the East by

olitic al n of p circumsta ces . On the death the Emperor

A . D 3 n . 9 Valens in 7 , Theodosius, a ge eral who had been born in Spain, and brought up in Western Christianity, f was made Emperor o Constantinople and the East . The disturbed state Of his dominions called for the strong arm of military despotism ; and Theodosius required thec hurc h ST. GEORGE AND THE DR G A ON. 1 09

Geer eh by the Arabs g . St. George became a favourite

fe saint with the Greeks in Egypt, and in those w Spots r di of whe e the Greek sol ers were masters the churches, this Arian and unpopul ar bishop was Often painted on the walls , riding triumphantly on horseback and Slaying the

n of great serpe t or dragon Athanasian error. At this time a marked separation was taking place

of n between the Opinions Constanti ople, the chief seat of

' the Greek church, and those of Egypt and Rome . The more civilized Constantinople held aloof for the present from the more superstitious Egypt as its religious guide .

But the case was far otherwise with Rome . Since the i n of n f bu ldi g Constanti ople, and the removal of the seat o government to that city, no political quarrel separated

Rome from Egypt . Pagan Rome ever since the union of the two countries under Augustus, except when interrupted

n n su ersti by the rebellio s, had been eagerly copyi g the p of n l l tions Egypt, and Christia Rome sti l fol owed the same course. When in the reign Of Con stantine the country was

n quiet, the i tercourse between the Egyptian and the Roman churches was renewed under still more favourable

of Al n circumstances, because the city exa dria had become more Egyptian an d less Greek than ever it had been

n n of nl before . Co sta s , the next Emperor Rome, Ope y gave his support to Athanasius when in rebell ious disobedien ce to Con stantius his own sovereign ; and the Opinion s of Athanasius received the support of the whole Roman

of Hes c hius of church . At the end the third century y

n of Alexa dria, had published a new edition the Greek of Bible with a corrected text, and such was the credit 1 1 0 THEBAN MONKS .

of Alexandria, as the chief seat Christian learning, that all distan t churches sent there for Copies of the scriptures . When Con stans wanted copies of the Greek scriptures for

n Rome, he se t for them to Alexandria and received the

n approved text from Athanasius . In this, a matter of lear in belon in t o Roman g g g the last century, the Emperor acted

of n wisely, but in the matter religious Opi ions, the case was

n rt n far otherwise . Alexa dria in the fou h ce tury was very different from that Alexan dria which had earned its high

n character for criticism and scholarship , though the cha ge in the eyes of the Roman church was a change for the better ; and they were equally pleased to import from the same city Alexan drian manuscripts and Egyptian super

i i n C n n n st t o s. All Christendom was opyi g the mo astic i sti

n d t ution s Of the Thebaid . Italy and the West ack owledge Egypt as their best in structress in all ecclesiastical matters ; and the approval which they gave to the ecclesiastical

n y SO i stitutions could hardly have been ielded cordially, unless they at the same time gave a full approval to the

n religious Opi ions . As the Egyptians excelled all other Christian s in the practice of self- denial and fleshly morti

fi c ation SO n , their religio was naturally thought the most

n pleasi g to God, and their theological views the soundest.

h own Natives Of Italy, not content wit living in their monasteries under the strict Theban rules, flocked into

n in an d Egypt to place themselves u der the severe discipl e,

n n n n to learn the Opi io s of the ig ora t Egyptian monks . A S these Latin monks did not understand either Coptic or

n ff Greek, they fou d some di iculty in regulating their lives

of Pac omius with the wished for exactness and the rules , of O resiesis l of Theodorus, and of , the most ce ebrated the

4 EL CS 1 1 R I .

n Christians . Nor were corn and books the o ly products

n which other cou tries received from Egypt, either as tribute or by purchase . About the middle of the fourth century there was a general digging up of the bodies of the most celebrated Christians of former ages to heal the diseases and strengthen the faith f of . o h the living The tombs Egypt, crowded wit mum mi n of e es which had lain there for ce turies, could cours furnish relics more easily than most coun tries ; and Con st antinopl e then received from Egypt a quantity of bones which were supposed t o be those of the martyrs slain in

hri the Pagan persecutions . The archbishop John C sost ome

an d n received them gratefully, though himself smarti g u nder the reproach that he was not orthodox, according to

Of s the measure the superstitious Egyptians, he thank God that Egypt which sent forth its corn to feed its

r of hung y neighbours, could also send the bodies so many

n martyrs to sa ctify their churches . And Gregory of Naz ian z um a little before had remarked that Egypt was

- of an d the most Christ loving countries, adds with true

n simplicity that wonderful to say, after havi g so lately l worshipped bulls, goats, and crocodi es , it was now teach of Ing the world the worship the Trinity in the truest form .

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THE T E T K OF OHN SE DEN W i h a i i ABL AL J L . t B ograph c al Pre a an d No e b S N c . third c e s S . W I G R . E . a 8vo edition ortrait t y F p , , p , c loti 5 s E P P E or the c onn i se r ARG A R o s u o choice books . Pos 8vo L (f f ) t , th 7s 6d c lo .

No n c an b e ore n ere n an hi e oo c on a n n a thi g m i t sti g th t s littl b k, t i i g lively pic ture of t he O pinion s and c onversation s of on e of t he most emi n en c o ar and o n u e a r o En an has ro c e t s h l s m st disti g ish d p t i ts gl d p du d . ere are few o e of z e S O re nan w en e c o ne w Th v lum s its si p g t ith s s , mbi d ith t he most profoun d learning ; it is impossible t o O pen it without fi n ding o e or an a c or di c on o e n rac c al e and a li s m imp t t f t s ussi , s m thi g p ti ly us ful pp ‘ w c a e t o t he n e of e. Co eri e a ere ore e bl busi ss lif l dg s ys, Th is m ighty bullion s en se in this book than I ever foun d in t he same n umb er of pag es ’ wr r It s er had n ot e c a e t he n o c e in any un in spired ite . m its s p d ti in o c o o e t o c nc u c a e for in of Dr . Jo n on o h s , th ugh p liti s pp s d mu h it i l t s, re l t o an o er a on of o we in ra e of t he Fren c A na he a p y bs v ti B s ll, p is h , s id, A few of e are oo we a e one oo of a n e er an th m g d , but h v b k th t ki d b tt th — ’ ’ — ’ e a M r Sin er s P re a c e. any of them Selden s Tabl T lk . . g f A ND THE R NS B the NOTES ON ANCIENT BRITAIN B ITO . y ” & ARNES au hor of the Phil ol o ic al Grammar n lo R W . ev. B , t g , A g ” & ” h n D el ec us D orse Dial ec &c . c a . 8vo c lot . 3s Saxo t , t t, F p , r arn e has i en t he re ul of Co ec on for a Co r e of M . B s g v us s t his ll ti s u s Lec re on b ec an d has ro c e a er e of S e c e of t he tu s this su j t, p du d s i s k t h s A aw an d o e of i e and of e r c en r on e r an a e , n i t B it s, th i l gu g , l s, m d s l f th i e a s c o are w a of t he Sa on wh c w be rea w soc ial stat mp d ith th t x s, i h ill d ith ” — n re Notes a nd ueries. c on siderable i te st . Q R T RESE R HES or New ac s an d R ec tifi c ations of B I ANNIC A C , F t

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Oc t 8 185 3. neum, . , B OOKS PUB LISH ED B& JOHN RUSSELL SMITH .

R TANN NT U or nc i en ri ain rou h wi hin t he B I IA A IQ A, A t B t b g t t

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wi h a Glossar of rc haic el ic W ords an d an l as of oin s . t y A C t , At C t he Re A E TE man en ravin s loth l 0s d B v . P o c 8v . 6 E L O S . y B , y g g , — THE PILGRIM FATHE RS Coll ec tion s c on c erning the Churc h or on re a ion of Pro es an S e ara is s ormed at S c roo in Nor h C g g t t t t p t t f by, t r No in hamshi re in the fi me of ames I. the oun ders of New tt g , J , F l R l n f NewEn an d B the e . Pl m ou h the Paren t o o o . v O SEPH y t , C y g y J ’ M a est s HUNTE R and a n A ssistan t Kee er o H er Rec ords . , p f j y

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N f t . hn ll B . D. o S o o e e t h R e W . AR S s n ua e B e v . E a . L g g y B , , J C g , i mo c oth 2 s d m d e 1 2 l . 6 a r . C b g , PEND OUS NG O—S & ONAND ENG SH D T ON R COM I A L A LI IC I A Y, A n o- axon P r r D . &c . l o esso H D . S b the Rev . . O SW O RT y J B , , , g f inted in treblec olumns 1 2 s n the Universit o Ox ord. 8vo c losel r i y f f , y p .

GUIDE TO THE ANGLO -SA& ON TONGUE on the Basis of Pro& ’ s or B ask s Gramm ar t o whi c h are added Readin esson s in fe s g L , E ers e an d Prose wi hNo es for the use of earn ers b . . ERN N V , t t L , y J V O ,

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