(23) In the chamber were four so-called canopic vases, with the gods of the four cardinal points, each of whom has his words to say. Besides these were statuettes called shabti or ushabti , the helpers of the deceased in his work in the Elysian fields. In the papyrus London, 10010 ( Af. ), from which this chapter is translated, one of them has the usual appearance, the other the head of Anubis

(3) After the interruption due to Chapters 153 and 154, we revert to the series inaugurated by 151, the description of the chamber in which the mummy is deposited, and of the funeral equipment of the deceased, his amulets and ornaments. The papyrus III, 93 (Pb), of the Louvre, throws several of these Chapters into one, with the title: the description of the hidden things of the Tuat , and the vignette (Pl. LV) represents three figures of Chapter 151: the statuette, the torch or flame, and the Anubis; besides two Tat of different substances, one of them for the wall, and one to be put on the neck of the deceased, and a buckle

(328) Adeimantus added: Has no one told you of the torch-race on horseback in honour of the goddess which will take place in the evening? With horses! I replied: That is a novelty. Will horsemen carry torches and pass them one to another during the race? Yes, said Polemarchus, and not only so, but a festival will be celebrated at night, which you certainly ought to see. Let us rise soon after supper and see this festival; there will be a gathering of young men, and we will have a good talk. Stay then, and do not be perverse. Glaucon said: I suppose, since you insist, that we must. Very good, I replied. Accordingly we went with Polemarchus to his house; and there we found his brothers Lysias and Euthydemus, and with them Thrasymachus the Chalcedonian, Charmantides the Paeanian, and Cleitophon the son of Aristonymus. There too was Cephalus the father of Polemarchus, whom I had not seen for a long time, and I thought him very much aged. He was seated on a cushioned chair, and had a garland on his head, for he had been sacrificing in the court; and there were some other chairs in the room arranged in a semicircle, upon which we sat down by him. He saluted me eagerly, and then he said:— You don’t come to see me, Socrates, as often as you ought: If I were still able to go and see you I would not ask you to come to me. But at my age I can hardly get to the city, and therefore you should come oftener to the Piraeus.

(9) And if at any time there is the want of an animal, they are satisfied with bleeding their own finger for a sacrifice. The prophetess Diotima, by the Athenians offering sacrifice previous to the pestilence, effected a delay of the plague for ten years. The sacrifices, too, of Epimenides of Crete, put off the Persian war for an equal period. And it is considered to be all the same whether we call these spirits gods or angels. And those skilled in the matter of consecrating statues, in many of the temples have erected tombs of the dead, calling the souls of these Daemons, and teaching them to be wor-shipped by men; as having, in consequence of the purity of their life, by the divine foreknowledge, received the power of wandering about the space around the earth in order to minister to men. For they knew that some souls were by nature kept in the body. But of these, as the work proceeds, in the treatise on the angels, we shall discourse.

(327) I went down yesterday to the Piraeus with Glaucon the son of Ariston, that I might offer up my prayers to the goddess 1 ; and also because I wanted to see in what manner they would celebrate the festival, which was a new thing. I was delighted with the procession of the inhabitants; but that of the Thracians was equally, if not more, beautiful. When we had finished our prayers and viewed the spectacle, we turned in the direction of the city; and at that instant Polemarchus the son of Cephalus chanced to catch sight of us from a distance as we were starting on our way home, and told his servant to run and bid us wait for him. The servant took hold of me by the cloak behind, and said: Polemarchus desires you to wait. I turned round, and asked him where his master was. There he is, said the youth, coming after you, if you will only wait. Certainly we will, said Glaucon; and in a few minutes Polemarchus appeared, and with him Adeimantus, Glaucon’s brother, Niceratus the son of Nicias, and several others who had been at the procession. Polemarchus said to me: I perceive, Socrates, that you and your companion are already on your way to the city. You are not far wrong, I said. But do you see, he rejoined, how many we are? Of course. And are you stronger than all these? for if not, you will have to remain where you are. May there not be the alternative, I said, that we may persuade you to let us go? But can you persuade us, if we refuse to listen to you? he said. Certainly not, replied Glaucon. Then we are not going to listen; of that you may be assured.

(9) And, in short, it is said that Pythagoras was emulous of the Orphic mode of writing and [piety of] disposition; and that he honored the Gods in a way similar to that of Orpheus, placing them in images and in brass, not conjoined to our forms, but to divine receptacles; because they comprehend and provide for all things; and have a nature and morphe similar to the universe. He also promulgated purifications, and initiations as they are called, which contain the most accurate knowledge of the Gods. And farther still, it is said, that he was the author of a compound divine philosophy and worship of the Gods; having learnt indeed some things from the followers of Orpheus, but others from the Egyptian priests; some from the Chaldæans and Magi; some from the mysteries performed in Eleusis, in Imbrus, Samothracia, and Delos; and some also from those which are performed by the Celtæ, and in Iberia.

It is also said that the Sacred Discourse of Pythagoras is extant among the Latins, and is read not to all, nor by all of them, but by those who are promptly disposed to learn what is excellent, and apply themselves to nothing base. He likewise ordained that men should make libations thrice, and observed that Apollo delivered oracles from the tripod, because the triad is the first number. That sacrifices also should be made to Venus on the sixth day, because this number is the first that partakes of every number , and, when divided in every possible way, receives the power of the numbers subtracted and of those that remain. But that it is necessary to sacrifice to Hercules on the eighth day of the month from the beginning, looking in so doing to his being born in the seventh month.

He further asserted, that it was necessary that he who entered a temple should be clothed with a pure garment, and in which no one had slept; because sleep in the same manner as the black and the brown, is an indication of sluggishness; but purity is a sign of equality and justice in reasoning. He also ordered, that if blood should be found involuntarily spilt in a temple, a lustration should be made, either in a golden vessel, or with the water of the sea; the former of these [i. e. gold] being the most beautiful of things, and a measure by which the price of all things is regulated; but the latter as he conceived being the progeny of a moist nature, and the nutriment of the first and more common matter.

He likewise said, that it was not proper to bring forth children in a temple; because it is not holy that in a temple the divine part of the soul should be bound to the body. He further ordained, that on a festive day neither the hair should be cut, nor the nails paired; not thinking it fit that we should leave the service of the Gods for the purpose of increasing our good. He also said, that a louse ought not to be killed in a temple; conceiving that a divine power ought not to participate of any thing superfluous and corruptible. But that the Gods should be honored with cedar, laurel, cypress, oak, and myrtle; and that the body should not be purified with these, nor should any of them be divided by the teeth.

He likewise ordained, that what is boiled should not be roasted; signifying by this that mildness is not in want of anger. But he would not suffer the bodies of the dead to be burned; following in this the Magi, being unwilling that any thing divine should communicate with a mortal nature. He likewise thought it was holy for the dead to be carried out in white garments; obscurely signifying by this the simple and first nature, according to number and the principle of all things. But above all things he ordained, that an oath should be taken religiously; since that which is behind is long. And he said, that it is much more holy to be injured than to kill a man: for judgment is deposited in Hades, where the soul and its essence, and the first nature of things are [properly] estimated.

Farther still, he ordered that sepulchral chests [i. e. biers] should not be made of cypress, because the sceptre of Jupiter was made of this wood, or for some other mystic reason. He likewise ordained that libations should be performed before the table of Jupiter the Saviour, and of Hercules and the Dioscuri; in so doing celebrating Jupiter as the presiding cause and leader of this nutriment; Hercules, as the power of nature; and the Dioscuri, as the symphony of all things. But he said, that libations should not be offered with closed eyes. For he did not think it fit, that any thing beautiful should be undertaken with shame and bashfulness. Moreover, when it thundered, he ordained that the earth should be touched, in remembrance of the generation of things.

But he ordered that temples should be entered from places on the right hand, and that they should be departed out of from the left hand. For he asserted that the right hand is the principle of what is called the odd number, and is divine; but that the left hand is a symbol of the even number, and of that which is dissolved. And such is the mode which he is said to have adopted in the cultivation of piety. But other particulars which we have omitted concerning it, may be conjectured from what has been said. So that I shall cease to speak further on this subject.

(13) Lo, to thee I pour as a libation the sparkling gleam of Bromius."He signifies, as I think, the soul's first milk-like nutriment of the four-and-twenty elements, after which solidified milk comes as food. And last, he teaches of the blood of the vine of the Word, the sparkling wine, the perfecting gladness of instruction. And Drops is the operating Word, which, beginning with elementary training, and advancing to the growth of the man, inflames and illumines man up to the measure of maturity. The third is said to be a writing copy for children -marptes, sfigx klwy, zxnkqhdos. And it signifies, in my opinion, that by the arrangement of the elements and of the world, we must advance to the knowledge of what is more perfect, since eternal salvation is attained by force and toil; for maryai is to grasp. And the harmony of the world is meant by the Sphinx; and zunkqhdon means difficulty; and klwys means at once the secret knowledge of the Lord and day. Well! does not Epigenes, in his book on the Poetry of Orpheus, in exhibiting the peculiarities found in Orpheus, say that by " the curved rods" (keraisi) is meant "ploughs;"and by the warp (sthmosi), the furrows; and the woof (mitos) is a figurative expression for the seed; and that the tears of Zeus signify a shower; and that the "parts" (moirai) are, again, the phases of the moon, the thirtieth day, and the fifteenth, and the new moon, and that Orpheus accordingly calls them "white-robed," as being parts of the light?

(1) should not have been placed among those of the Book of the Dead, it belongs to another book similar to the , the book engraved on the walls of the royal tombs. It describes gods and genii of the bounds in the Tuat who confer certain blessings on the deceased; such as this: “those who lift up their faces towards the sky at the prow of the boat of Rā, grant that Osiris N. may see Rā when he rises.” A vignette gives the appearance of the god or genius spoken of. Every one of them is followed by this sentence: “for the libation of a vase has been made on earth by Osiris N. who is (now) the lord of abundance, and goes round the garden of Hotepit.”

INITIATIONS ATTEND Musæus to my sacred song, And learn what rites to sacrifice belong. Jove I invoke, the earth, and solar light, The moon's pure splendor, and the stars of night; Thee Neptune, ruler of the sea profound, Dark-hair'd, whose waves begirt the solid ground; Ceres abundant, and of lovely mien, And Proserpine infernal Pluto's queen The huntress Dian, and bright Phœbus rays, Far-darting God, the theme of Delphic praise; And Bacchus, honour'd by the heav'nly choir, And raging Mars, and Vulcan god of fire; The mighty pow'r who rose from foam to light, And Pluto potent in the realms of night; With Hebe young, and Hercules the strong, And you to whom the cares of births belong: Justice and Piety august I call, And much-fam'd nymphs, and Pan the god of all. To Juno sacred, and to Mem'ry fair, And the chaste Muses I address my pray'r; The various year, the Graces, and the Hours, Fair-hair'd Latona, and Dione's pow'rs; Armed Curetes, household Gods I call, With those who spring from Jove the king of all: Th' Idæan Gods, the angel of the skies, And righteous Themis, with sagacious eyes; With ancient night, and day-light I implore, And Faith, and Justice dealing right adore; Saturn and Rhea, and great Thetis too, Hid in a veil of bright celestial blue: I call great Ocean, and the beauteous train Of nymphs, who dwell in chambers of the main; Atlas the strong, and ever in its prime, Vig'rous Eternity, and endless Time; The Stygian pool, and placid Gods beside, And various Genii, that o'er men preside; Illustrious Providence, the noble train Of dæmon forms, who fill th' ætherial plain; Or live in air, in water, earth, or fire, Or deep beneath the solid ground retire. Bacchus and Semele the friends of all, And white Leucothea of the sea I call; Palæmon bounteous, and Adrastria great, And sweet-tongu'd Victory, with success elate; Great Esculapius, skill'd to cure disease, And dread Minerva, whom fierce battles please; Thunders and winds in mighty columns pent, With dreadful roaring struggling hard for vent; Attis, the mother of the pow'rs on high, And fair Adonis, never doom'd to die, End and beginning he is all to all, These with propitious aid I gently call; And to my holy sacrifice invite, The pow'r who reigns in deepest hell and night; I call Einodian Hecate, lovely dame, Of earthly, wat'ry, and celestial frame, Sepulchral, in a saffron veil array'd, Pleas'd with dark ghosts that wander thro' the shade; Persian, unconquerable huntress hail! 59 The world's key-bearer never doom'd to fail On the rough rock to wander thee delights, Leader and nurse be present to our rites Propitious grant our just desires success, Accept our homage, and the incense bless.

(4) Next in order advances the sacred Scribe, with wings on his head, and in his hand a book and rule, in which were writing ink and the reed, with which they write. And he must be acquainted with what are called hieroglyphics, and know about cosmography and geography, the position of the sun and moon, and about the five planets; also the description of Egypt, and the chart of the Nile; and the description of the equipment of the priests and of the places consecrated to them, and about the measures and the things in use in the sacred rites. Then the Stole-keeper follows those previously mentioned, with the cubit of justice and the cup for libations. He is acquainted with all points called Paedeutic (relating to training) and Moschophatic (sacrificial). There are also ten books which relate to the honour paid by them to their gods, and containing the Egyptian worship; as that relating to sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. And behind all walks the Prophet, with the water-vase carried openly in his arms; who is followed by those who carry the issue of loaves.

(5) Wishing to express Sun in writing, they make a circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. Let the following stand as a specimen of the third species - the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun, like that of a beetle, because it makes a round figure of ox-dung, and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes. Such also are the oracles among the Greeks. And the Pythian Apollo is called Loxias. Also the maxims of those among the Greeks called wise men, in a few sayings indicate the unfolding of matter of considerable importance. Such certainly is that maxim, "Spare Time:" either because life is short, and we ought not to expend this time in vain; or, on the other hand, it bids you spare your personal expenses; so that, though you live many years, necessaries may not fail you. Similarly also the maxim "Know thyself" shows many things; both that thou art mortal, and that thou wast born a human being; and also that, in comparison with the other excellences of life, thou art of no account, because thou sayest that thou art rich or renowned; or, on the other hand, that, being rich or renowned, you are not honoured on account of your advantages alone. And it says, Know for what thou wert born, and whose image thou art; and what is thy essence, and what thy creation, and what thy relation to God, and the like. And the Spirit says by Isaiah the prophet, "I will give thee treasures, hidden, dark." Now wisdom, hard to hunt, is the treasures of God and unfailing riches. But those, taught in theology by those prophets, the poets, philosophize much by way of a hidden sense. I mean Orpheus, Linus, Musaeus, Homer, and Hesiod, and those in this fashion wise. The persuasive style of poetry is for them a veil for the many.

(17) Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle logion; and this indicated the Word logos by which it was framed, and is the symbol of heaven, made by the Word, and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

(17) Anubis has given him his shroud; he has done all that pleased him; the high-priest has prepared his ribbon; for he is the provider (?) of the great god; thou goest and washest thyself in the lake of Perfection, thou makest offerings in the house of the gods of the sky, and thou propitiatest the lord of Heliopolis; thou receivest the water of Rā in ewers, and milk in large vases

(6) Three maidens at the right wheel in a circle Came onward dancing; one so very red That in the fire she hardly had been noted. The second was as if her flesh and bones Had all been fashioned out of emerald; The third appeared as snow but newly fallen. And now they seemed conducted by the white, Now by the red, and from the song of her The others took their step, or slow or swift. Upon the left hand four made holiday Vested in purple, following the measure Of one of them with three eyes in her head. In rear of all the group here treated of Two old men I beheld, unlike in habit, But like in gait, each dignified and grave. One showed himself as one of the disciples Of that supreme Hippocrates, whom nature Made for the animals she holds most dear; Contrary care the other manifested, With sword so shining and so sharp, it caused Terror to me on this side of the river.

The FUMIGATION from FRANKINCENSE. ILLUSTRIOUS Themis, of celestial birth, Thee I invoke, young blossom of the earth; 2 Beauteous-eyed virgin; first from thee alone, Prophetic oracles to men were known, Giv'n from the deep recesses of the fane In sacred Pytho, where renown'd you reign; From thee, Apollo's oracles arose, And from thy pow'r his inspiration flows. Honour'd by all, of form divinely bright, Majestic virgin, wand'ring in the night: Mankind from thee first learnt initial rites, And Bacchus' nightly choirs thy soul delights; For holy honours to disclose is thine, With all the culture of the pow'rs divine. Be present, Goddess, to my pray'r inclin'd, And bless the mystic rites with fav'ring mind.

(16) Now the high priest's robe is the symbol of the world of sense. The seven planets are represented by the five stones and the two carbuncles, for Saturn and the Moon. The former is southern, and moist, and earthy, and heavy; the latter aerial, whence she is called by some Artemis, as if Aerotomos (cutting the air); and the air is cloudy. And cooperating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation, the first week. And the breast is the seat of the heart and soul.

(2) And there are those who fashion ears and eyes of costly material, and consecrate them, dedicating them in the temples to the gods - by this plainly indicating that God sees and hears all things. Besides, the lion is with them the symbol of strength and prowess, as the ox clearly is of the earth itself, and husbandry and food, and the horse of fortitude and confidence; while, on the other hand, the sphinx, of strength combined with intelligence - as it had a body entirely that of a lion, and the face of a man. Similarly to these, to indicate intelligence, and memory, and power, and art, a man is sculptured in the temples. And in what is called among them the Komasiae of the gods, they carry about golden images - two dogs, one hawk, and one ibis; and the four figures of the images they call four letters. For the dogs are symbols of the two hemispheres, which, as it were, go round and keep watch; the hawk, of the sun, for it is fiery and destructive (so they attribute pestilential diseases to the sun); the ibis, of the moon, likening the shady parts to that which is dark in plumage, and the luminous to the light. And some will have it that by the dogs are meant the tropics, which guard and watch the sun's passage to the south and north. The hawk signifies the equinoctial line, which is high and parched with heat, as the ibis the ecliptic. For the ibis seems, above other animals, to have furnished to the Egyptians the first rudiments of the invention of number and measure, as the oblique line did of circles.

(1) Here then, too, O excellent son, after the images, I come in due order and reverence to the Godlike reality of the archetypes, saying here to those yet being initiated, for the harmonious guidance of their souls, that the varied and sacred composition of the symbols is not without spiritual contemplation for them, as merely presented superficially. For the most sacred chants and readings of the Oracles teach them a discipline of a virtuous life, and previous to this, the, complete purification from destructive evil; and the most Divine, and common, and peaceful distribution of one and the same, both Bread and Cup, enjoins upon them a godly fellowship in character, as having a fellowship in food, and recalls to their memory the most Divine Supper, and arch-symbol of the rites performed, agreeably with which the Founder of the symbols Himself excludes, most justly, him who had supped with Him on the holy things, not piously and in a manner suitable to his character; teaching at once, clearly and Divinely, that the approach to Divine mysteries with a sincere mind confers, on those who draw nigh, the participation in a gift according to their own character.

(8) There are two chapters (114 and 116) of “the Powers of Hermopolis,” and they have been preserved separately both in the older and in the more recent papyri. They are very similar in thought but differently worded, and each throws a certain light upon the other, without however dispelling the obscurity of this very ancient religious composition. Some farther help, however insufficient, is afforded by the pictures of the Book which records the passage of the Sun-god through the twelve hours of the night

(1) After an association of this kind, they turned their attention to the health of the body. Most of them, however, used unction and the course; but a less number employed themselves in wrestling in gardens and groves; others in leaping with leaden weights in their hands, or in pantomime gesticulations, with a view to the strength of this body, studiously selecting for this purpose opposite exercises. Their dinner consisted of bread and honey or the honey-comb; but they did not drink wine during the day. They also employed the time after dinner in the political economy pertaining to strangers and guests, conformably to the mandate of the laws. For they wished to transact all business of this kind in the hours after dinner.

But when it was evening they again betook themselves to walking; yet not singly as in the morning walk, but in parties of two or three, calling to mind as they walked, the disciplines they had learnt, and exercising themselves in beautiful studies. After they had walked, they made use of the bath; and having washed themselves, they assembled in the place where they eat together, and which contained no more than ten who met for this purpose. These, however, being collected together, libations and sacrifices were performed with fumigations and frankincense. After this they went to supper, which they finished before the setting of the sun. But they made use of wine and maze, and bread, and every kind of food that is eaten with bread, and likewise raw and boiled herbs.

The flesh also of such animals was placed before them as it was lawful to immolate; but they rarely fed on fish: for this nutriment was not, for certain causes, useful to them. In a similar manner also they were of opinion, that the animal which is not naturally noxious to the human race, should neither be injured nor slain. But after this supper libations were performed, and these were succeeded by readings. It was the custom however with them for the youngest to read, and the eldest ordered what was to be read, and after what manner. But when they were about to depart, the cup-bearer poured out a libation for them; and the libation being performed, the eldest announced to them the following precepts: That a mild and fruitful plant should neither be injured nor corrupted, nor in a similar manner, any animal which is not noxious to the human race.

And farther still, that it is necessary to speak piously and form proper conceptions of the divine, dæmoniacal, and heroic genera; and in a similar manner, of parents and benefactors. That it is proper likewise to give assistance to law, and to be hostile to illegality. But these things being said, each departed to his own place of abode. They also wore a white and pure garment. And in a similar manner they lay on pure and white beds, the coverlets of which were made of thread; for they did not use woollen coverlets. With respect to hunting they did not approve of it, and therefore did not employ themselves in an exercise of this kind. Such therefore were the precepts which were daily delivered to the disciples of Pythagoras, with respect to nutriment and their mode of living.