The historical library of Diodorus the Sicilian in fifteen books : the first five contain the antiquities of Egypt, Asia, Africa, Greece, the islands, and Europe : the last ten an historical account of the affairs of the Persians, Grecians, Macedonians and other parts of the world : to which are added the fragments of Diodorus that are found in the Bibliotheca of Photius : together with those publish'd by H. Valesius, L. Rhodomannus, and F. Ursinus / made English by G. Booth ..., Esq.

CHAP. VI.

The Customs of the Egyptians: Of their Kings. Of their Hourly Imploy∣ment, Sacrifices, Diet, &c. Their Burials. The division of Egypt. Their Trades in Egypt. Courts of Justice. Their Law Proceedings. The several Laws of Egypt. Beasts and Birds ador'd in Egypt, as Lions, Wolves, Cats, the Bird Ibis, Kites, &c. Costs in their Burial of these Creatures. Reasons given of this Adoration.

SInce sufficient hath been said of the Egyptian Kings from the most ancient * 1.1 Times, to the Death of Amasis, (leaving for a while what remains till a more proper time) we shall now give a brief account of those Laws and Customs of the Egyptians that are most to be admir'd, and may especially delight and profit the Reader. For many of the ancient Customs of the Egyptians were not only allow'd by the natural Inhabitants, but were greatly admir'd by the Grecians, so that every Learn'd Man earnestly coveted to travel into Egypt to learn the Knowledge of their Laws and Customs, as things of great weight and moment: And though the Country anciently forbad all reception to Strangers (for the Reasons before alledg'd) yet some of the Ancients, as Orpheus and Homer, and many of latter times, as Pythagoras the Samian, and Solon the Lawgiver, adventur'd to travel thither. And therefore the Egyptians assirm that Letters, Astronomy, Geometry, and many other Arts were first found out by them; and that the best Laws were made and instituted by them. To confirm which, they alledge this as an unde∣niable Argument, that the Native Kings of Egypt have reign'd there for the space of above Four Thousand and Seven Hundred Years, and that their Country for all that time has been the most prosperous and flourishing Kingdom in the World, which could never have been so, if the Inhabitants had not been civilized, and brought up under good Laws, and Liberal Education in all sorts of Arts and Sciences. But we shall omit what Herodotus and other Writers of the Egyptian History relate, who wilfully pursue and prefer prodigious Stories before Truth, and relate a company of Fictions meerly for Sport and Diversion sake, and shall give an Ac∣count of such things as we have carefully perus'd and examin'd recorded in their Books by the Egyptian Priests.

The First Kings of Egypt liv'd not after the way and manner of other Mo∣narchs, * 1.2 to do what they list, without Controul; but in every thing con∣form'd themselves to their Laws, not only in the publick Administration of the Government, but in their daily private Conversation, and their very Meals and Diet. For among their Attendants, they had neither Slaves for Servants, nor such as were born in their Houses; but the Sons of the chiefest of the Priests (after they attain'd to the Age of Twenty Years) brought up and educated more nobly than any other of the rest of the Egyptians; that having such noble Atten∣dants upon his Person (of the best and highest Rank in the Kingdom) to be al∣ways with him night and day, he might not do any thing that was base and blame-worthy. For no Prince is apt to be very wicked, except he have some ready at Hand to incourage him in his Lusts.

There were Hours set apart in the Night as well as the Day, wherein the King * 1.3 was to do something injoyn'd him by the Laws, and not to indulge himself in his Pleasures.

When he rose in the Morning, the first thing he was to do, was to peruse all the publick Letters and Advices sent from all Parts, that he might order his Concerns the better, by having perfect knowledge of all the Affairs of the King∣dom. Then Washing himself, and putting on his Splendid Robes, and the En∣signs and Badges of his Royal Authority, he went to Sacrifice to the Gods.

When the Victims were brought to the Altar, it was the Custom for the High * 1.4 Priest in the presence of the King and People standing round about him, to pray with a loud Voice for the Health and Prosperity of the King, who righteously rul'd and govern'd his Subjects, wherein he recounted all the Virtues of the Prince, his Piety towards the Gods, his kindness to his People; how Continent, Just, Magnanimous and Faithful he was; how Bountiful, and what a Master he was over all inordinate Appetites and Passions; how he was Mild and Gentle in inflicing Punishments upon Offenders, less than their Deserts, and Bountiful in distributing of his Rewards. When the Priest had utter'd these and such like Commenda∣tions, he at last pronounc'd a Curse upon all such Offences and Miscarriages as had been ignorantly committed; yet withal, clearing the King, and laying all the Blame and Guilt upon his Ministers and Advisers. And this the Priest did that he might thereby induce and persuade the King to an Awe of the Gods, and to live so as might be pleasing to them; and likewise by Praise and Commendation rather gently to win upon him, than by harsh and rugged Rebukes to drive him to the practice of Virtuous Actions. Afterwards when the King had view'd the Intrals and * 1.5 finish'd his Sacrifices, the Priests read out of the Sacred Records, the Edicts, Laws and most useful and remarkable Actions of such as were most famous in their Generations, that the Prince might seriously consider and pon∣der upon what was most commendable in those Examples, and imitate them ac∣cording to the Rules there prescrib'd. For there were not only set Times allotted for dispatch of publick Business, and Administration of Justice, but likewise for taking of the Air, Bathing, lying with the Queen, and almost every action of their Lives.

The Custom was likewise for the Kings to feed upon plain and ordinary Meat, * 1.6 as Veal and Goose, and to drink Wine according to a stinted measure, which might neither overcharge their Stomacks, nor make them drunk. Such a moderate Diet was prescrib'd, as that it seem'd rather to be order'd by a Skilful Physitian for Health sake, than by a Law-maker. It is indeed to be admir'd and very strange, that the King should not be left to his liberty for his daily Food; but much more is it to be admir'd, that he could not do any publick Business, Condemn or Pu∣nish any Man to gratify his own Humour or Revenge, or for any other unjust * 1.7 Cause; but was bound to do according as the Laws had ordered in every par∣ticular case. The Kings observing those Rules according to the ancient Custom, were so far from thinking it dishonourable, or being uneasy under it, that they lookt upon themselves to live most desirable and happy Lives; and judg'd that all other Men who inconsiderately indulg'd their natural Appetites, did many things that were attended with great Losses, or apparent Hazards at the least; yea, that some, though they know beforehand that what they were about to do was ill and unjustifiable, yet overcome either with Love or Hatred, or some other unruly Passion, committed the wicked act notwithstanding; and therefore they were resolv'd to follow the Rules of living, before approv'd by wise and pru∣dent Men, and not to fall into the least Irregularity. The Kings therefore carry∣ing this even Hand towards ail their Subjects, were more beloved by them than by their own Kindred and Relations: For not only all the Orders of the Priests, but the whole Nation together were more concern'd for the Health and Prospe∣rity of their Kings, than they were for their Wives and Children, or their pri∣vate Interests in their Goods and Estates; and therefore as long as these whol∣som Laws were observ'd amongst 'em, they preserv'd their Government without stain or blemish for many Ages under the Kings before-mention'd, living in the height of all Worldly Happiness: And besides all this, were Conquerors of many Nations, and grew exceeding rich, and their Provinces were beautify'd with many stately magnificent Works, and their Cities adorn'd with many rich Gifts of all sorts.

What the Egyptians perform'd after the Deaths of every of their Kings, clear∣ly evidences the great Love they bore to them. For Honour done him that can∣not possibly know it (in a grateful return of a former Benefit) carries along with

it a Testimony of Sincerity, without the least colour of Dissimulation. For upon * 1.8 the Death of every King, the Egyptians generally lament with an universal Mourn∣ing, rend their Garments, shut up their Temples, inhibit Sacrifices and all Feasts and Solemnities for the space of Seventy Two Days: They cast * 1.9 Dust likewise upon their Heads, and gird themselves under their Breasts with a Linnen Girdle; and thus Men and Women Two Hundred or Three Hundred sometimes in a Com∣pany, twice a Day go about singing mournful Songs in praise of the deceas'd King, recalling his Virtues (as it were) from the very Grave. During that time, they neither eat Flesh, nor any thing bak'd or heated by the Fire, and abstain from Wine and all Sumptuous Fare: Neither dare any use Baths or Oyntments, Beds trim'd up, or indulge themselves with Women. But every one (as if they had lost their dearest beloved Child) is in mourning and sadness, and spends all these Days in Lamentation. In the mean time all things are prepar'd in a stately manner for the Funeral, and the last day the Coffin with the Body inclos'd, is set at the Entrance into the Sepulcher: And there, according to the Law, in honour of the Deceased, all the Actions of his Life are rehears'd, where every one that will, has free liberty to accuse him. But all the Priests set forth his Praise, men∣tioning all the noble Actions of his Life; and many Thousands of People met to∣gether at the bringing forth of the Body (if the King have rul'd well) second the Priests with a tumultuous Cry and Noise of Approbation: But if he have govern'd otherwise, they are hush and still: And therefore many of the Kings (through the dislike of the People) have not been honour'd with any Funeral Pomp or solemn Burial; upon which account the succeeding Kings (not only for the Rea∣sons before-mention'd, but because they fear the abuse of their Bodies after Death, and everlasting disgrace and dishonour) have study'd how to acquit themselves by just and Virtuous Actions. These are the most remarkable Manners and Customs of the ancient Kings of Egypt.

The whole Land of Egypt is divided into several Parts, which the Greeks call * 1.10 Nomoi, over every one of which is appointed a Lord Lieutenant or Provincial Governor, who is intrusted with Administration of publick Affairs in the Pro∣vince. The whole Country likewise is divided into Three Parts, whereof the First is allotted to the Priests, who are highly reverenc'd, and are in great Au∣thority among the People, both for their Piety towards the Gods, and their great Wisdom and Learning wherein they instruct the People. And out of their Re∣venues, they provide Sacrifices throughout all Egypt, and maintain their Families and Servants, and procure all other things necessary for themselves: For they judge it not lawful by any means that the Worship of the Gods should be al∣tered (but always perform'd by them after the same manner) nor that those who are the publick Ministers of State should want any thing that is necessary. For these are always at the King's Elbow, as the Chief of his Privy Counsel, who as∣sist, advise and instruct him upon all occasions. By the help of Astrology, and viewing the Intrals of the Sacrifices, they Divine and foretel future Events, and out of the Records in the sacred Registers from things done in former times, they read profitable Lectures for present use and practice. For it is not (as among the Grecians) that one Man or one Woman only executes the Priest's Office, but in E∣gypt many are imploy'd in the Sacrifices and Worship of the Gods, who teach the same way and manner of Service to their Children and Posterity. They are free from all publick Taxes and Impositions, and are in the Second place to the King in Honour and Authority. The Second Portion belongs to the King, as his Re∣venue to support his Royal State and Dignity, and maintain the Charge of his Wars, and to inable him to reward those that have been eminent for their Vir∣tue and publick Service, with Gifts according to their Deserts; and inasmuch as this Portion brings in a plentiful Provision for all these purposes, the People are not * 1.11 oppress'd with Taxes and heavy Impositions. The last Portion belongs to the Soldiers, who at a word are ready at the King's Commands for every Expedition; that they who venture their Lives in the Wars, being indear'd to their Country by that plentiful share and proportion allotted them, may more chearfully under∣go the hazards of War. For it would be an irrational thing to intrust the safety and preservation of the whole, with them who have nothing in their Country that's dear or valuable to them to sight for. And the chief Reason why so large a share is allotted to them, is that they might more readily marry, and by that means make the Nation more populous; and so there might be no need of Foreign Aids

and Assistances. Besides, that Children descended from Soldiers, would be apt to imitate the valour of their Ancestors, and minding Arms from their very Child∣hood, would at length (through their natural Courage and Skill in their Arms) become unconquerable.

The Nation likewise is distinguish'd into Three other Classes and Orders of Men, Shepherds, Husbandmen and Artificers. The Husbandmen take the Land (fit for Tillage and bearing of other Fruits) of the King, the Priests and the Sword∣men, upon an easie Rent, and take up all their Time in this Business; and because they are bred up from their very Infancy in Country Affairs, they are the most Skilful Husbandmen of any other Nation in the World. For they know exactly the Nature of the Land, the Inundation of the Waters, Seed-time and Harvest, and the gathering in of the other Fruits of the Earth, partly from the know∣ledge gain'd from their Ancestors, and partly from their own particular Expe∣rience.

The way and manner of the Shepherds is the same, who being us'd to look af∣ter the Flocks and Herds from Father to Son, make it their whole Imployment to feed and pasture them. They have indeed learnt many things from their An∣cestors concerning the best way of governing and feeding their Flocks, but not a few by their own Study and Invention. And that which is chiefly to be admir'd, is that their Industry is such in these matters, that they that keep Poultry and Geese, not content with the ordinary way of breeding these Creatures (as a∣mongst other People) but by their Wit and Ingenuity cause them to increase to an infinite number, for they do not suffer them to hatch, but to admiration force out the Young with their Hands with so much Art and Skill, that it's done as ef∣fectually as by Nature it self.

Arts and Trades likewise among the Egyptians are greatly improv'd and brought * 1.12 to their highest perfection. For it's a Rule only among the Egyptians, that no Me∣chanick or other Artificer is to be of any other Trade or Imployment, or to be reckon'd up among any other Orders or Classes of the Commonwealth, than such as by the Law is allow'd, and taught them by their Parents; to the end that nei∣ther Envy attending Magistracy, nor publick Business of the State, or any thing else might interrupt them in the diligent improvement of their Trades. In other Places we see Artificers and Tradesmen busy'd about many other things, and (to gratify their Covetousness) not to stick to any one Imployment. For some ap∣ply themselves to Husbandry, others to Merchandize, and some follow Two or Three Trades at once. And many who run to the publick Assemblies in Cities, under a Democratical Government, by Bribes and Rewards inrich themselves, to the damage and prejudice of the Commonwealth. But in Egypt if any Tradesman meddle in Civil Affairs, or exercise any more than one Trade at once, he is grie∣vously punish'd. And in this manner the antient Egyptians divided their Com∣monwealth, and every Order took care to preserve themselves intire, as that which they had learnt, and had been handed down to them from their Ancestors. They * 1.13 were likewise extraordinary careful concerning their Courts of Justice, for they lookt upon just Sentences and Decrees pronounc'd from the Seats of Justice on both sides, to be of great weight and moment to the advancement of the publick good. For they knew very well, that Mens miscarriages would be best reform'd, if Offenders were duly punish'd, and the Injur'd and Oppress'd reliev'd: And on the contrary they foresaw, that if the Punishment due by the Law to Malefactors could be bought off for Mony, Favour or Affection, then nothing but Disorder and Confusion would enter into all Orders and Societies of Men among them: And therefore to prevent this (with good effect) they chose Men of the greatest Reputation out of the Chiefest Cities to be their Judges: As out of Heliopolis, Thebes and Memphis; which Assembly of the Judges was nothing inferior to the Arcopagites in Athens, or the Senate at Sparta. Out of these (being Thirty in number) they chose one the most eminent among them to be President, and in his Room the City sent another. The Judges receiv'd their Salaries from the King, but the President had the greatest Allowance; about his Neck he wore a golden Chain, at which hung a Picture representing Truth, set with precious Stones. When the President put on his Chain, it was a Sign then he was about to hear Causes. And when the Eight Books wherein the Laws were written were laid be∣fore * 1.14 the Judges, it was the Custom that the Plaintiff exhibited his Complaint in writing distinctly and particularly; setting forth wherein he was injur'd, and

how, and the value of his damage sustain'd. On the other side the Defendant or the Party accus'd, after a Copy had of his Adversaries Libel, answered in Writing to every particular, either by denying or justifying, or pleading something in mi∣tigation of Damages. Then the Plaintiff reply'd in Writing, and the Defendant rejoyn'd. After the Litigants had thus twice exhibited their Libels, it was then the part of the Thirty Judges to consider amongst themselves of the Judgment to be pronounc'd, and incumbent upon the President * 1.15 to turn the Essigies of Truth towards one of the Litigants. And this was the usual manner of Proceedings in their Courts of Justice among the Egyptians. For it was judg'd, that by the Ha∣rangues of Lawyers, a Cloud was cast upon the Truth and Justice of the Cause; inasmuch as the Arts of Rhetoricians, the jugling Tricks of Dissemblers, and the Fears of them that are like to be overthrown in their Cause, have wrought up∣on many to wave the strictness of the Law, and to turn aside from the Rule of Justice and Truth: And indeed its often found by experience, that Offenders brought to the Bar of Justice by the help of a cunning Orator, or their own Rhetorical Flourishes (either through a Fallacy put upon the Court, or taking In∣sinuations, or melting Compassions wrought by the Speaker in the Judge) have escap'd: Therefore the Egyptians concluded, that if all the Accusation was put in∣to Writing, and consideration had barely of what was there set down, the Sen∣tence would be more exact and just. And so by that means crafty and ingenious Fellows would be no more favour'd, than those that were more dull, nor the ex∣perienc'd Artist more than those that were ignorant and unskilful, nor the au∣dacious Liar more than those that are modest and sincere; but all would have e∣qual Justice, in regard sufficient time was allow'd by the Law, both for the Par∣ties to answer each other, and for the Judges to consider and give Judgment upon the Allegations of both sides.

And since now we are come to mention the Laws, we conceive it will not be * 1.16 foreign from our History to give an account of such Laws of the Egyptians as are either remarkable for their Antiquity, or strange and different from all other, or that may be any way useful and profitable to the studious Readers.

1. And in the first place, those were to dye who were guilty of Perjury, being such as committed the Two greatest Crimes; that is, Impiety towards the Gods, and Violation of Faith and Truth, the strongest Band of Humane Society.

2. If any upon the Road saw a Man likely to be kill'd, or to be violently assaulted, and did not rescue him if he were able, he was to dye for it. And if in truth he were not able to defend him, yet he was bound to discover the Thieves, and to prosecute them in a due Course of Law. If he neglected this, he was accord∣ing to the Law to be scourg'd with a certain number of Stripes, and to be kept without Food for Three Days together.

3. False Accusers were to suffer the same Punishment as those whom they falsly accus'd were to have undergone, if they had afterwards been convicted of the Offence.

4. All the Egyptians were injoyn'd to give in their Names in Writing, to the Go∣vernors of the Provinces, shewing how and by what means, they got their Liveli∣hood. He that gave a false Account in such case, or if it appear'd he liv'd by Rob∣bery, or any other unjust course, he was to dye; which Law it's said Solon brought over out of Egypt into Athens.

5. He that wilfully kill'd a Freeman; nay, a very Bondslave, was by the Law to dye; thereby designing to restrain Men from wicked Actions, as having no respect to the state and condition of the Person suffering, but to the advis'd act of the Offender; and by this care of Slaves, Men learnt that Freemen were much less to be destroy'd.

6. Parents that kill'd their Children, were not to dye, but were forc'd for Three Days and Nights together to hug them continually in their Arms, and had a Guard all the while over them, to see they did it; for they thought it not fit that they should dye, who gave Life to their Children; but rather that Men should be deterr'd from such Attempts by a Punishment that seem'd attended with Sorrow and Repentance.

7. But for Patricides, they provided a most severe kind of Punishment: For those that were convicted of this Offence, were laid upon Thorns, and burnt a∣live after that they had, first mangl'd the Members of their Bodies with sharp Canes, Piece-meal about the bigness of a Man's Thumb. For they counted it

the most wicked Act that Men could be guilty of, to take away the Lives of them from whom they had their own.

8. Those that were with Child, were not to be executed till they were delivered, which Law was receiv'd by many of the Grecians, judging it very unjust for the Innocent to suffer with the Offender, and Two to dye for the Offence of one only. Besides, in as much as the Crime was maliciously and advisedly committed, it was unreasonable that the Child that understood not what was done, should undergo the same Punishment. And that which is of the greatest Consideration, is, that it was altogether unjust (being the Mother was only accus'd and condemn'd as guilty) the Child (Common both to Father and Mother) should lose its Life; for that Judge is as unjust that destroys the Innocent, as he that spares him that is guilty of Murther.

9. These are the Capital Laws which are chiefly worthy of Praise and Commen∣dation; * 1.17 as to others, those concerning military Affairs, provided that Souldiers who ran away from their Colours or mutined, though they should not dye, yet should be otherwise punish'd with the utmost Disgrace imaginable; but if they after wipe off their Disgrace by their Valour, they are restor'd to their former Post and Trust. By this inflicting of a Punishment more grievous than Death, the Lawgiver design'd that all should look upon Disgrace and Infamy as the greatest of Evils: Besides it was judg'd, that those who were put to Death, could never be further serviceable to the Commonwealth; but such as were degraded only (through a desire to repair their Reputation) might be very useful, and do much good ser∣vice in time to come.

10. Such as reveal'd the Secrets of the Army to the Enemy, were to have their * 1.18 Tongues cut out.

11. They that coyn'd false and adulterated Mony, or contriv'd false Weights, or Counterfeited Seals; and Scriveners or Clerks that forg'd Deeds, or raz'd publick Records, or produc'd any forg'd Contracts, were to have both their Hands cut off, that every one might suffer in that part wherewith he had offended in such a manner as not to be repaired during their Life; and that others warn'd by so severe a Punishment, might be deter'd from the Commission of the like Of∣fence.

12. In Relation to Women the Laws were very severe: For he that committed * 1.19 a Rape upon a Free Woman, was to have his Privy Members cut off; for they judg'd that Three most hainous Offences were included in that one vile Act, that is, Wrong, Defilement and Bastardy.

13. In case of Adultery, the Man was to have a Thousand Lashes with Rods, and * 1.20 the Woman her Nose cut off. For it was lookt upon very sit, that the Adulteress that trickt up her self to allure Men to Wantonness, should be punish'd in that part where her Charms chiefly lay.

14. They say that Bocchoris made the Laws concerning Merchandize. As to these, it was a Law, That if a Man borrow'd Mony, and the lender had no Wri∣ting to shew for it, and the other deny'd it upon his Oath, he should be quit of the Debt; to that end therefore in the First Place, they were to sacrifice to the Gods, as Men making Conscience, and tender and Scrupulous in taking of an Oath. For it being clear and evident that he that swears often again and again, at last loses his Credit, every Man to prevent that Mischief, will be very cautions of being brought to an Oath. Moreover, the Lawgiver had this Design, that by ground∣ing a Man's Credit and Reputation wholly upon the Integrity of his Life and Conversation, every one would be induc'd to honest and virtuous Actions, lest he should be despis'd as a Man of no Credit or Worth. Besides, it was judg'd a most unjust thing not to believe him upon his Oath in that matter relating to his Contract, to whom Credit was given in the self same thing without an Oath before.

15. For those that lent Mony by Contract in Writing, it was not lawful to * 1.21 take Usury above what would double the Stock; and that Payment should be made only out of the Debtors Goods; but his Body was not to be liable in any wise to Imprisonment: And those were counted the Debtors Goods, which he had either earn'd by his Labour, or had been bestow'd upon him by the just Pro∣prietors. But as for their Bodies, they belong'd to the Cities where they inhabited, who had an Interest in them for the publick Services, both in Times of Peace and War; for that it was an absurd thing for him who was to venture his Life for

his Country, to be carried to Goal for a Debt by his Creditor (if it should so hap∣pen) and that the publick safety should be hazarded to gratify the Covetousness of some Private Men. This Law seems to have been established in Athens by Solon, which he call'd † 1.22 Sisachthy, freeing all the Citizens from being imprison'd by their Creditors for debt. And some do justly blame many of the Law-makers of Greece, that they forbad Arms, Plows and other things absolutely necessary for Labours, to be taken as Pawns, and yet permitted them that should use them to be impri∣son'd.

16. There's a very remarkable Law among the Egyptians concerning Theft. * 1.23 Those that enter into the List of Thieves, are to give in their Names to one that is their Chief and Head, and whatever they steal, they ingage to bring to him. They that have lost any thing, are to set down in writing every particular, and bring it to him, and set forth the Day, and Hour and Place, when and where they lost their Goods. Every thing being thus readily found out, after the things stolen are valu'd, the true Owner is to pay a Fourth part of the value, and so re∣ceives his Goods again. For being it was not possible to restrain all from Thieving, the Law-maker found out a way that all might be restor'd, except a small Propor∣tion for Redemption.

The Egyptian Priests only Marry one Wife, but all others may have as many * 1.24 Wives as they please; and all are bound to bring up as many Children as they can for the further increase of the Inhabitants, which tends much to the Well-being either of a City or Country. None of the Sons are ever reputed Bastards, though they be begotten of a Bond-Maid, for they conceive that the Father only begets the Child, and that the Mother contributes nothing but Place and Nourishment. And they call Trees that bear Fruit Males, and those that bear none Females, contrary to what the Grecians name them. They bring up their Children with very little Cost, and are sparing upon that account to admiration. For they pro∣vide for them Broth made of any mean and poor Stuff that may easily be had; and feed those that are of strength able to eat it, with the Pith of * 1.25 Bulrushes rosted in the Embers, and with Roots and Herbs got in the Fenns; sometimes raw, and sometimes boyl'd, and at other times fry'd and boyl'd. Most of their Children go bare-footed and naked, the Climate is so warm and temperate. It costs not the Parent to bring up a Child to Man's Estate, above Twenty † 1.26 Drachma's; which is the chief Reason why Egypt is so Populous, and excels all other Places in magnificent Structures. The Priests instruct the Youth in Two sorts of Learning; that which they call Sacred, and the other which is more com∣mon and Ordinary. In Arithmetick and Geometry they keep them a long time: For in regard the River every Year changes the Face of the Soyl, the Neigh∣bouring Inhabitants are at great difference among themselves concerning the Boun∣daries of their Land, which cannot be easily known but by the help of Geome∣try. And as for Arithmetick, as it's useful upon other occasions, so its very help∣ful to the Study of Geometry, and no small advantage to the Students of Astro∣logy; for the Egyptians (as well as some others) are diligent Observers of the Course and Motions of the Stars, and preserve Remarks of every one of them for an incredible number of Years, being us'd to this Study, and to endeavour to outvy one another therein from the most antient Times. They have with great Cost and Care observ'd the Motions of the Planets; their * 1.27 Periodical Motions, and their † 1.28 stated Stops, and the Influ∣ences of every one of them, in the Nativity of Living Crea∣tures, and what good or ill they foreshew; and very often they so clearly discover what is to come in the Course of Mens Lives, as if they pointed at the thing with the point of a Needle. They frequently presage both Famine and Plenty; grievous Diseases likely to seize both upon Man and Beast; Earthquakes, Inun∣dations and Comets; and through long Experience they come to the fore-know∣ledge of such things as are commonly judg'd impossible for the Wit of Man to attain unto. They affirm that the Chaldeans in Babylon are Egyptian Colonies, and that their Astrologers have attain'd to that degree of Reputation, by the Knowledge they have learnt of the Egyptian Priests.

The rest of the common People of Egypt (as we have before declar'd) are * 1.29 train'd up from their very Childhood either by their Parents or Kindred in all man∣ner of Arts and Trades whereby to get their Livelyhood.

They teach but a very few to write and read; but Tradesmen especially learn both. It's not the Custom there to learn the Art of Wrestling or Musick; for they think that by the Exercise of daily Wrestling, the Youth improve in their Strength but for a little time, and that with a great deal of Hazard, but gain no Advantage at all as to the Health of their Bodies. And as for Musick, they look upon it not only unprofitable, but that it also makes Men soft and effemi∣nate.

To prevent Diseases they make use of Clysters and purging Potions, Abstinence * 1.30 and Vomits, and this they repeat sometimes for several days together, and other times every third or fourth day. For in all manner of Food (they say) the great∣est Part of it is superfluous, which breeds Diseases, and therefore the aforesaid Method whereby the Root of the Disease is pluckt up (they say) is a mighty Help both to the Preservation and Recovery of Health. For the Physicians have a pub∣lick Stipend, and make 〈◊〉〈◊〉 of Receipts prescrib'd by the Law, made up by the Ancient Physicians; and if they cannot cure the Patient by them, they are never blam'd; but if they use other Medicines, they are to suffer Death, in as much as the Law-maker appointed such Receipts for Cure, as were approved by the most learned Doctors, such as by long Experience had been found effectual.

The Adoration and Worshipping of Beasts among the Egyptians seems justly to * 1.31 many a most strange and unaccountable thing, and worthy Enquiry; for they wor∣ship some Creatures even above measure, when they are dead as well as when they are living; as Cats, * 1.32 Ichneumons, Dogs, Kites, the Bird † 1.33 Ibis, Wolves and Crocodiles, and many other such like. The Cause of which I shall endeavour to give, having first premis'd some∣thing briefly concerning them. And first of all, they dedicate a piece of Land to every kind of Creature they adore, as∣signing the Profits for feeding and taking care of them. To some of these Deities the Egyptians give Thanks for recovering their Children from Sickness, as by shaving their Heads, and weighing the Hair, with the like Weight of Gold or Silver, and then giving that Mony to them that have the Care of the Beasts. To the Kites, while they are fly∣ing they cry out with a loud Voice, and throw pieces of Flesh for them upon the Ground till such time as they take it. To the Cats and Ichneumons they give Bread soakt in Milk, stroaking and making much of them, or feed them with pie∣ces of Fish taken in the River Nile. In the same manner they provide for the other Beasts Food according to their several kinds. They are so far from not pay∣ing this. Homage to their Creatures, or being asham'd of them, that on the con∣trary they glory in them, as in the highest Adoration of the Gods, and carry about special Marks and Ensigns of Honour for them through City and Country; upon which Account those that have the Care of the Beasts (being seen after off) are ho∣nour'd and worshipp'd by all by falling down upon their Knees. When any one of them dye they wrap it in fine Linnen, and with Howling beat upon their Breasts, and so carry it forth to be salted, and then after they have anointed it with the Oyl of Cedar and other things, which both give the Body a fragrant Smell and preserve it a long time from Putrefaction, they bury it in a secret place. He that wilfully kills any of these Beasts, is to suffer Death; but if any kill a Cat or the Bird Ibis, whether wilfully or otherwise, he's certainly drag'd away to Death by the Multi∣tude, and sometimes most cruelly without any formal Tryal or Judgment of Law. For fear of this, if any by chance find any of these Creatures dead, they stand aloof, and with lamentable Cries and Protestations tell every body that they found it dead. And such is the * 1.34 religious Veneration imprest upon the Hearts of Men towards these Creatures, and so obstinately is every one bent to adore and worship them, that even at the time when the Romans were about making a League with Ptolomy, and all the People made it their great Business to caress and shew all Civi∣lity and Kindness imaginable to them that came out of Italy, and through Fear strove all they could that no Occasion might in the least be given to disoblige them or be the Cause of a War, yet it so happ'ned that upon a Cat being kill'd by a Ro∣man, the People in a Tumult ran to his Lodging, and neither the Princes sent by the King to dissuade them, nor the Fear of the Romans could deliver the Person from the Rage of the People, tho' he did it against his Will; and this I relate not by Hear-say, but was my self an Eye-witness of it at the time of my Travels into Egypt. If these things seem incredible and like to Fables, those that we shall hereafter relate will look more strange. For it's reported, that at a time when

there was a Famine in Egypt, many were driven to that strait, that by turns they fed one upon another; but not a Man was accused to have in the least tasted of any of these sacred Creatures. Nay, if a Dog be found dead in a House, the whole Family shave their Bodies all over, and make great Lamentation; and that which is most wonderful, is, That if any Wine, Bread or any other Victuals be in the House where any of these Creatures die, it's a part of their Superstition, not to make use of any of them for any purpose whatsoever. And when they have been abroad in the Wars in foreign Countries, they have with great Lamentation brought with them dead Cats and Kites into Egypt, when in the mean time they have been ready to starve for want of Provision. Moreover what Acts of Religious Worship they perform'd towards Apis in Memphis, † 1.35 Mnevis in Heliopolis, the Goat in Mendes, the Crocodile in the Lake of Myris, and the Lyon kept in * 1.36 Leontopolis, and many other such like, is easie to describe, but very difficult to believe, except a Man saw it. For these Creatures are kept and fed in consecrated Ground inclos'd, and many great Men provide Food for them at great Cost and Charge; for they constantly give them fine Wheat-Flower, Frumenty, Sweet-meats of all sorts made up with Ho∣ney, and Geese sometimes rosted, and sometimes boyl'd; and for such as fed upon raw Flesh, they provide Birds. To say no more, they are excessive in their Costs and Charges in feeding of these Creatures; and forbear not to wash them in hot Baths, to anoint them with the most precious Unguents, and per∣fume them with the sweetest Odours. They provide likewise for them most rich Beds to lye upon, with decent Furniture, and are extraordinary careful a∣bout their generating and coition one with another, according to the Law of Nature. They breed up for every one of the Males (according to their Kinds) the most beautiful She-mate, and call them their Concubines or Sweet-hearts, and are at great Costs and Charges in looking to them.

When any of them dye, they are as much concern'd as at the Deaths of their * 1.37 own Children, and lay out in Burying of them as much as all their Goods are worth, and far more. For when Apis through Old Age dy'd at Memphis after the Death of Alexander, and in the Reign of Ptolomy Lagus, his Keeper not on∣ly spent all that vast Provision he had made, in burying of him, but borrow'd of Ptolomy Fifty Talents of Silver for the same purpose. And in our time some of the Keepers of these Creatures have lavisht away no less than a Hundred Ta∣lents in the maintaining of them. To this may be further added, what is in use among them concerning the sacred Ox, which they call Apis. After the splen∣did Funeral of Apis is over, those Priests that have the Charge of the Business, seek out another Calf, as like the former as possibly they can find; and when they have found one, an end is put to all further Mourning and Lamentation; and such Priests as are appointed for that purpose, lead the young * Ox through * 1.38 the City of Nile, and feed him Forty Days. Then they put him into a Barge, wherein is a Colden Cabbin, and so transport him as a God to Memphis, and place him in Vulcan's Grove. During the Forty Days before mention'd, none but Women are admitted to see him, who being plac'd full in his view, pluck up their Coats, and shew their Privy Parts: After they are forbad to come into the Sight of this New God. For the Adoration of this Ox, they give this Rea∣son. They say that the Soul of Osiris pass'd into an Ox; and therefore whenever the Ox is Dedicated, to this very Day the Spirit of Osiris is infus'd into one Ox after another to Posterity. But some say, that the Members of Osiris (who was kill'd by Typhon) were thrown by Isis into an Ox made of Wood, cover'd with Ox-Hides, and from thence the City Busiris was so call'd. Many other things they fabulously report of Apis, which would be too tedious particularly to re∣late. But in as much as all that relate to this Adoration of Beasts are wonderful and indeed incredible, its very difficult to find out the true Causes and Grounds of this Superstition. We have before related, that the Priests have a private and secret account of these things in the History of the Gods; but the Common People give these Three Reasons for what they do. The First of which is altogether Fabulous, and agrees with the old Dotage: For they say, that the First Gods were so very few, and Men so many above them in number, and so wicked and * 1.39 impious, that they were too weak for them, and therefore transform'd themselves into Beasts, and by that means avoided their Assaults and Cruelty. But afterwards they say that the Kings and Princes of the Earth (in gratitude to them that were the first Authors of their well-being) directed how carefully those Creatures

whose Shapes they had assum'd) should be fed while they were alive, and how they were to be Buried when they were dead. Another Reason they give is this: The antient Egyptians, they say, being often defeated by the Neighbouring Nations, by reason of the disorder and confusion that was among them in drawing up of their Battalions, found out at last the way of Carrying Standards or Ensigns before their Several Regiments; and therefore they painted the Images of these Beasts, which now they adore, and fixt 'em at the end of a Spear, which the Offi∣cers carry'd before them, and by this means every Man perfectly knew the Re∣giment he belong'd unto; and being that by the Observation of this good Or∣der and Discipline, they were often Victorious, they afcrib'd their Deliverance to these Creatures; and to make to them a grateful Return, it was ordain'd for a Law, that none of these Creatures, whose Representations were formerly thus carry'd, should be kill'd, but religiously and carefully ador'd, as is before related. The Third Reason alledg'd by them, is the Profit and Advantage these Crea∣tures bring to the common support and maintenance of Humane Life. For the Cow is both serviceable to the Plow, and for breeding others for the same use. The Sheep yeans twice a Year, and yields Wool for Cloathing and Ornament, and of her Milk and Cream are made large and pleasant Cheefes. The Dog is useful both for the Guard of the House, and the pleasure of Hunting in the Field, and therefore their God whom they call Anubis, they represent with a Dog's Head, signifying thereby that a Dog was the Guard both to Osiris and Isis. Others say, that when they sought for Osiris, Dogs guided Isis, and by their barking and yelling (as kind and faithful Associates with the Inquisitors) drove away the wild Beasts, and diverted others that were in their way; and therefore in celebra∣ting the Feast of Isis, Dogs lead the way in the Procession. Those that first insti∣tuted this Custom, signifying thereby the ancient kindness and good Service of this Creature. The Cat likewise is very serviceable against the Venemous Stings of Serpents, and the deadly Bite of the Asp. The Ichneumenon secretly watches where the Crocodile lays her Eggs, and breaks them in pieces, and that he does with a great deal of eagerness, by natural instinct, without any necessity for his own support; and if this Creature were not thus serviceable, Crocodiles would abound to that degree, that there were no Sailing in Nile: Yea, the Crocodiles themselves are destroy'd by this Creature in a wonderful and incredible manner. For the Ichneumenon rouls himself in the Mud, and then observing the Crocodile sleeping upon the Bank of the River with his Mouth wide open, suddenly whips down through his Throat into his very Bowels, and presently gnaws his way through his Belly, and so escapes himself, with the Death of his Enemy. Among the Birds, the Ibis is serviceable for the destroying of Snakes, Locusts and the Pal∣mer Worm. The Kite is an Enemy to the Scorpions, horn'd Serpents, and other little Creatures, that both bite and sting Men to Death. Others say, that this Bird is Deify'd, because the Augurs make use of the swift flight of these Birds in their Divinations. Others say, that in ancient Time, a Book bound about with a Scarlet Thred (wherein were written all the Rites and Customs of Wor∣shipping of the Gods) was carry'd by a Kite, and brought to the Priests at Thebes: For which Reason the Sacred Scribes wore a red Cap with a Kite's Fea∣ther in it.

The Thebans worship the Eagle, because she seems to be a Royal Bird, and to deserve the Adoration due to Jupiter himself. They say, the Goat was accounted amongst the number of the Gods, for the sake of his Genitals, as Priapus is ho∣nour'd among the Grecians: For this Creature is exceeding Lustful, and therefore they say that Member (the Instrument of Generation) is to be highly honour'd, as that from which all living Creatures derive their Original. They say that these Privy Parts are not only accounted Sacred among the Egyptians, but among many others, are religiously ador'd in the time of their Solemn Rites of reli∣gious Worship, as those Parts that are the Causes of Generation. And the Priests, who succeed in the Office, descended to them from their Fathers in Egypt, are first initiated into the Service of this God. For this Reason the * 1.40 Panes and Sa∣tyrs are greatly ador'd among them, and therefore they have Images of them set up in their Temples, with their Privy Parts erected like to the Goat, which they say, is the most lustful Creature in the World. By this Representation they would signify their Gratitude to the Gods, for the Populousness of their Coun∣try.

The Sacred Bulls Apis and Mnevis (they say) they honour as Gods by the Com∣mand of Osiris, both for their Usefulness in Husbandry, and likewise to keep up an honourable and lasting Memory of those that first found out Bread-corn and other Fruits of the EARTH.

But however, its lawful to sacrifice red Oxen, because Typhon seem'd to be of that Colour, who treacherously murder'd Osiris, and was himself put to Death by Isis for the Murther of her Husband. They report likewise, that anciently Men that had red Hair, like Typhon, were sacrifis'd by the Kings at the Sepulcher of Osiris. And indeed, there are very few Egyptians that are red, but many that are Strangers: And hence arose the Fable of Busiris his Cruelty towards Strangers a∣mongst the Greeks, not that there ever was any King call'd Busiris; but Osiris his Sepul∣cher was so call'd in the Egyptian Language. They say they pay divine Honour to Wolves, because they come so near in their Nature to Dogs, for they are very little different, and mutually ingender and bring forth Whelps.

They give likewise another Reason for their Adoration, but most fabulous of all other; for they say, that when Isis and her Son Orus were ready to joyn Battle with Typhon, Osiris came up from the Shades below in the form of a Wolf, and assisted them, and therefore when Typhon was kill'd, the Conquerors commanded that Beast to be worshipp'd, because the Day was won presently upon his Appear∣ing.

Some affirm, that at the time of the Irruption of the Ethiopians into Egypt, a great Number of Wolves flockt together, and drove the invading Enemy beyond the City Elaphantina, and therefore that Province is call'd * 1.41 Lycopolitana; and for these Reasons came these Beasts before mention'd, to be thus ador'd and worship∣ped.

Notes

• * 1.1

  The Customs of the Egyp∣tians.
• * 1.2

  The way of Living of the First Kings of Egypt.
• * 1.3

  Hours set a∣part.
• * 1.4

  The Priests Prayers for the King.
• * 1.5

  Atton'd the Gods by Sa∣crifice. History read.
• * 1.6

  Diet.
• * 1.7

  Judgment not to be given to gratify the King's Passion.
• * 1.8

  Burial of the Kings.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dirt
• * 1.10

  The Division of Egypt into Three Parts.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do not drown them.
• * 1.12

  All to follow their own Trades and no other.
• * 1.13

  Courts of Ju∣stice.
• * 1.14

  The Law pro∣ceedings.
• * 1.15

  To shew that Truth was on his side.
• * 1.16

  Laws of E∣gypt.
• * 1.17

  Laws Military
• * 1.18

  Secrets re∣veal'd to E∣nemies Coyning, For∣gery, &c.
• * 1.19

  Rape.
• * 1.20

  Adultery.
• * 1.21

  Deb〈…〉〈…〉 Usury.
• † 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Moderation of Usery.
• * 1.23

  〈◊〉〈◊〉
• * 1.24

  Marriage.
• * 1.25

  Flags call'd Papyre, with which they made Books, and therefore sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Book.
• † 1.26

  Twenty Drachma's a∣mount to 12s. 6••.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Periodical Motions from West to East, by force of the Primum Mobile.
• † 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sterigmus, their stops, and then return like the Tropicks.
• * 1.29

  Arts.
• * 1.30

  Physicians.
• * 1.31

  Beasts ador'd by the Egyp∣tians.
• * 1.32

  Ichneumon, the Indian Rat, Vid. Plin. Nat. Hist. lib. 29. c. 4. and lib. 8. c. 24. He kills Asps, and the Crocodile.
• † 1.33

  Ibis, a Bird the Egyptians pray unto when they are troubled with Serpents, Plin. lib. 10. c. 28.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.35

  Or Mneus, an Ox dedica∣ted to the Sun. Strabo, lib. 17.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Leon∣topolis.
• * 1.37

  Costs of Bu∣rial of Sacred Beasts.
• * 1.38

  † Or Bull.
• * 1.39

  Reasons given for this Ado∣ration.
• * 1.40

  Hobgoblins.
• * 1.41

  Of the City of Wolves.