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.

THE SECOND PART OF THE FIRST BOOK OF Diodorus the Sicilian.

CHAP. IV.

The First way of Living of the Egyptians: Gods and Demy-Gods their Reigns in Egypt. The antient Kings of Egypt, Menis, &c. Their several Works. Thebes built by Busiris. The stately Sepulchers, Oblisks and Temples there. A Description of Osimanduas's Sepulcher. Memphis built by Uchoreus. Meris's Lake. Sesostris or Sesoosis his famous Expedition, and great Works.

THE First Book of Diodorus is divided into Two Parts by reason of the Greatness of it; the First whereof is as a Preface to the whole Work, and in which an Account is given of what the Egyptians say concerning the Beginning of the World, of the first Creation of the Universe, and of those Gods that built Cities in Egypt, and call'd them after their own Names; of the First Men, and their antient way of Living; of the Worship of the Gods, and the building of Temples by the Egyptians. Moreover of the Situation of Egypt, and what strange things are related of Nile; the Causes of its Inundation, and the various Opinions of Philosophers and Historians concerning it: Wherein likewise is set down the Confutations of the several Writers. In this we shall handle and go through those matters that have a dependance upon the former.

After we have distinctly set forth the antient way of Living among the Egyptians, we shall then begin with their first Kings, and declare the Acts of every one of them successively down to Amasis.

They say the Egyptians in antient Times fed upon nothing but Roots and Herbs, * 1.1 and Colewort Leaves, which grew in the Fens and Bogs, having first try'd the Taste of them: But above all and most commonly, they fed upon the Herb call'd Agrostis, because it was sweeter than any other, and was very nourishing to Mens Bodies: And it's very certain, that the Cattel much covet it, and grow very fat with it. At this Day therefore Superstitious Persons in memory of its usefulness when they Sacrifice to the Gods, they worship them with their Hands full of this Herb: For they conceive Man from the frame of his Nature and * 1.2 frothy Consti∣tution, to be a watery Creature, something resembling the Fenny and Marish Ground, and that he hath more need of moist than of dry Food. They say the Egyptians afterwards fell to another Course of Diet, and that was eating of Fish, wherewith they were plentifully supply'd by the River, especially after the Inun∣dation; when it was return'd within its former Bounds: And they eat likewise the Flesh of some Cattel, and cloath'd themselves with their Skins. That they

made their Houses of Reeds, of which there are some Marks amongst the Shepherds of Egypt at this day, who care for no other Houses, but such like, which they say, serves their turn well enough. Afterwards in process of time, after many Ages, they fell to those Fruits which were made more apt and fit for Mans Food, amongst which was Bread made of Lotus, which invention some attribute to Isis, others to Menas, one of the antient Kings: The Priests indeed do make † 1.3 Hermes the Inventer of all Arts and Sciences, but say, that their Kings found out all things necessary for the Support of Mens lives; and therefore that Kingdoms antiently were not inheritable, but given to such as had been most useful and serviceable to the People, thereby either to induce their Kings to be kind and beneficial to all their Subjects, or for that (as most agreeable to the Truth) it was a Law re∣gistred in their Sacred Records commanding them so to do.

At the first (as some of them, i. e. the Priests have fabulously reported) the * 1.4 Gods and * 1.5 Demy-Gods reign'd in Egypt for the space almost of Eighteen Thou∣sand Years, the last of which was Orus, the Son of Isis. Afterwards they say that Men reign'd there for the space of Fifteen Thousand Years, to the Hundred and Eightieth † 1.6 Olympiad, at which time I my self came into Egypt in the Reign of * 1.7 Ptolemy, who took upon him the Name of Dionysius the Younger. Most of their Kings were Natives of the Country. There were a few in the mean time that were Ethiopians, Persians and Macedonians. Four of them that were Ethiopians, reign'd not in a continued Line, but at several times, for the space of Thirty Six Years or thereabouts: From the time that Cambyses conquer'd the Nation, the Per∣sians reign'd for the space of a Hundred Thirty Five Years, reckoning the De∣fections of the Egyptians within the time occasion'd by the intolerable Cruelty of the Governours, and their Impiety against the Egyptian Gods. Last of all, the Macedonians tul'd there for the space of Two Hundred Seventy Six Years. The rest of the Princes were Egyptians, to the number of Four Hundred and Seventy Men, and Five Women. The Egyptian Priests keep Registers in their Temples of all their Kings successively from many Generations past; to what Greatness and Majesty every one of them arriv'd; what were their particular Tempers and In∣clinations, and their Actions in their several times. To write particularly of every one of them, as it would be tedious, so it would be altogether superfluous, in∣as much as many things concerning them are insignificant, and of no use; and therefore we have limited our selves to treat only of those Matters that are most remarkable and worthy remembrance.

After the Gods (they say) Menas was the First King of Egypt. He taught the * 1.8 People the Adoration of the Gods, and the manner of Divine Worship; how to adorn their Beds and Tables with rich Cloaths and Coverings, and was the first that brought in a delicate and sumptuous way of Living.

Many Ages after, reign'd Gnephachthus, Father of Bocchoris the Wise; who leading * 1.9 an Army into Arabia, through many barren and desert Places, his Provision fail'd, so that for the space of one day he was forc'd to take up with such mean Food as the common People, among whom he happen'd then to be, could supply him with, which he eat so heartily, and relisht with so much delight, as for the fu∣ture he forbad all Excess and Luxury, and curs'd that King who first brought in that Sumptuous and Luxurious way of Living; and this change and altera∣tion of Meat and Drink and Bedding was so delightful to him, that he order'd the Curse before mention'd, to be enter'd in the Sacred Records in the Temple of Jupiter at Thebes; which was the chief Reason why the Fame and Reputation of Menas became to be clouded in future Generations.

They say, the Posterity of Gnephachthus, to the number of Fifty Two, reign'd for the space of Fourteen Hundred Years; in which time there's found nothing worthy of Remark.

Afterwards reign'd Busiris, and Eight of his Posterity after him; the last of * 1.10 which (of the same Name with the First) built that great City which the Egyp∣tians call * 1.11 Heliopolis, the Greeks Thebes; it was in Circuit a † 1.12 Hundred and Forty Furlongs, adorn'd with stately publick Buildings, magnificent Temples, and rich Donations and Revenues to Admiration; and that he built all the Private Houses, some Four, and others Five Stories high. And to sum up all in a word, made it not only the most beautiful and stateliest City of Egypt, but of all others in the World. The Fame therefore of the Riches and Grandure of this City was so nois'd abroad in every Place, that the Poet Homer takes notice of it in these Words—

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—Nor Thebes so much renown'd, * 1.13 Whose Courts with unexhausted Wealth abound, Where through a Hundred Gates with Marble Arch, To Battel Twenty Thousand Chariots march.

Although there are some that say it had not a Hundred Gates; but that there were many large Porches to the Temples, whence the City was call'd Hecatom∣pylus, a Hundred Gates, for many Gates: Yet that it was certain they had in it Twenty Thousand Chariots of War; for there were a Hundred Stables all along the River from Memphis to Thebes towards Lybia, each of which were capable to hold Two Hundred Horses, the Marks and Signs of which are visible at this day: And we have it related, that not only this King, but the succeeding Princes from time to time, made it their Business to beautify this City; for that there was no City under the Sun so adorn'd with so many and stately Monuments of Gold, Silver and Ivory, and multitudes of Colossus's and Obelisks, cut out of one entire Stone. For there were there Four Temples built, for Beauty and Greatness to be admir'd, the most ancient of which was in Circuit * 1.14 Thirteen Furlongs, and Five and Forty Cubits high, and had a Wall Four and Twenty Foot broad. The Orna∣ments of this Temple were suitable to its Magnificence, both for Cost and Work∣manship. The Fabrick hath continu'd to our Time, but the Silver and the Gold, and Ornaments of Ivory and Precious Stones were carry'd away by the Persians, when Cambyses burnt the Temples of Egypt. At which time they say those Palaces at Persepolis and Susa, and other Parts of Media (famous all the World over) were built by the Persians, who brought over these rich Spoils into Asia, and sent for Workmen out of Egypt for that purpose. And it is reported, that the Riches of Egypt were then so great, that in the Rubbish and Cynders there were found and gather'd up above Three Hundred Talents of Gold, and of Silver no less than Two Thousand and Three Hundred.

There, they say, are the wonderful Sepulchers of the ancient Kings, which for * 1.15 State and Grandure far exceed all that Posterity can attain unto at this Day. The Egyptian Priests say that in their Sacred Registers, there are enter'd Seven and Forty of these Sepulchers; but in the Reign of Ptolemy Lagus, there remain'd only Se∣venteen, many of which were ruin'd and destroy'd when I my self came into those Parts, which was in the Hundred and Eightieth Olympiad. And these things are not only reported by the Egyptian Priests out of their Sacred Records, but many of the Gr••cians who travel'd to Thebes in the time of Ptolemy Lagus, and writ Histories of Egypt (among whom was Hecateus) agree with what we have related. Of the First Sepulchers (wherein they say the Women of Jupiter were buri'd) that of King Osymanduas was Ten Furlongs in Circuit, at the entrance of which they say, was a Portico of various colour'd Marble, in length Two Hundred Foot, and in height † 1.16 Five and Forty Cubits; thence going forward, you come into a foursquare Stone Gallery, every Square being Four Hundred Foot, supported in∣stead of Pillars, with Beasts, each of one intire Stone, Sixteen Cubits high, carv'd after the antique manner. The Roof was intirely of Stone, each Stone * 1.17 Eight Cubits broad, with an Azure Sky, bespangl'd with Stars. Passing out of this Pe∣rystilion, you enter into another Portico much like the former, but more curious∣ly carv'd, and with more variety. At the Entrance stand Three Statues, each of one intire Stone, the Workmanship of Memnon of Sienitas. One of these made in a fitting posture, is the greatest in all Egypt, the measure of his Foot exceeding Seven Cubits; the other Two much less than the former, reaching but to his Knees, the one standing on the right, and the other on the left, being his Daughter and Mother. This Piece is not only commendable for its greatness, but admirable for its Cut and Workmanship, and the Excellency of the Stone; in so great a Work there's not to be discern'd the least Flaw, or any other Blemish.

Upon it there is this Inscription—

I am Osimanduas King of Kings; if any would know how great I am, and where I lye, let him excel me in any of my Works.

There was likewise at this Second Gate, another Statue of his Mother, by her self, of one Stone, Twenty Cubits in height; upon her Head were plac'd Three Crowns, to denote she was both the Daughter, Wife and Mother of a King. Near to this Portico they say there was another Gallery or Piazzo, more remarkable than the former, in which were various Sculptures representing his Wars with the Bactrians, who had revolted from him, against whom (it's said) he march'd with Four Hundred Thousand Foot, and Twenty Thousand Horse; which Army he divided into Four Bodies, and appointed his Sons Generals of the whole.

In the first Wall might be seen the King assaulting a Bulwark, inviron'd with the River, and fighting at the Head of his Men against some that make up a∣gainst him, assisted with a Lion in a terrible manner, which some affirm is to be taken of a true and real Lion, which the King bred up tame, which went along with him in all his Wars, and by his great strength ever put the Enemy to flight. Others make this Construction of it, that the King being a Man of ex∣traordinary Courage and strength, he was willing to trumpet forth his own praises, setting forth the Bravery of his own Spirit, by the representation of a Lion.

In the Second Wall was carv'd the Captives dragg'd after the King, repre∣sented without Hands and Privy Members; which was to signifie that they were of effeminate Spirits, and had no Hands when they came to fight.

The Third Wall represented all sorts of Sculptures and curious Images, in which were set forth the King's sacrificing of Oxen, and his Triumphs in that War.

In the middle of the Peristylion, open to the Air at the top, was rear'd an Altar of shining Marble, of excellent Workmanship, and for largeness to be ad∣mir'd.

In the last Wall were Two Statues, each of one intire Stone, † 1.18 Seven and Twenty Cubits high: Near to which Three Passages open'd out of the * 1.19 Peri∣stylion, into a stately Room supported with Pillars like to a Theater for Musick; every side of the Theater was Two Hundred Foot Square. In this there were many Statues of Wood, representing the Pleaders and Spectators looking upon the Judges that gave Judgment. Of these there were Thirty carv'd upon one of the Walls. In the middle sat the Chief Justice, with the Image of Truth hanging about his Neck, with his Eyes clos'd, having many Books lying before him: This signify'd that a Judge ought not to take any Bribes, but ought only to regard the Truth and Merits of the Cause.

Next adjoyning was a Gallery full of divers Apartments, in which were all sorts of Delicate Meats ready drest up. Near hereunto is represented the King himself, curiously carv'd and painted in glorious Colours, offering Gold and Sil∣ver to the Gods; as much as he yearly receiv'd out of the Gold and Silver Mines. The Sum was there inscrib'd (according to the Rate of Silver) to amount unto Thirty Two Millions of ‖ 1.20 Minas. Next hereunto was the Sacred Library, where∣on was inscrib'd these Words, viz. The Cure of the Mind. Adjoyning to this were the Images of all the Gods of Egypt, to every one of whom the King was making Offerings peculiarly belonging to each of them, that Osiris and all his Associates who were plac'd at his Feet, might understand his Piety towards the Gods, and his Righteousness towards Men. Next to the Library was a stately Room, where∣in were Twenty Beds to eat upon, richly adorn'd; in this House were the Images of Jupiter and Juno, together with the Kings: And here it's suppos'd the King's Body lies inter'd: Round the Room are many Apartments, wherein are to be seen in curious Painting, all the Beasts that are accounted Sacred in Egypt. Thence are Ascents to the top of the whole Monument of the Sepulcher, which being mounted, appears a Border of Gold round the Tomb of Three Hundred Sixty Five Cubits in Compass, and a Cubit thick; within the Division of every Cubit, were the se∣veral Days of the Year ingraven, with the natural rising and setting of the Stars and their Significations, according to the Observations of the Egyptian Astrologers. This Border, they say, was carry'd away by Cambyses and the Persians, when he conquer'd Egypt. In this manner they describe the Sepulcher of King Osimanduas,

which seems far to exceed all others both for Magnificence and Curiosity of Work∣manship.

The Thebans boast they were the most antient Philosophers and Astrologers of * 1.21 any People of the World, and the first that found out exact Rules for the im∣provement both of Philosophy and Astrology, the Situation of their Country be∣ing such as gave them an Advantage above others, more clearly to discern the rising and setting of the Stars: And that the Months and Years are best and most properly order'd and dispos'd by them; for they measure their Days according to the Motion of the Sun, and not of the Moon; and account Thirty Days to every Month, and add Five Days and a quarter to every Twelve Months; and by this means they compleat the whole Year; but they add no intercalary Months, nor substract any Days, as it is the Custom of many of the Greeks. But these of Thebes seem most accurately to have observ'd the Eclipses of the Sun and Moon, and from them do so manage their Prognostications, that they certainly foretel eve∣ry particular Event.

The Eighth of this King's Race, call'd after the Name of his Father Ʋchoreus, * 1.22 built Memphis, the most Famous City of Egypt. For he chose the most convenient Place for it in all the Country, where Nile divides it self into several Branches, and makes that part of the Country call'd Delta, so nam'd from the shape of the Greek Letter † 1.23 Delta, which it resembles. The City being thus conveniently si∣tuated at the Head of the River, commands all the Shipping that sail up it. He built it in Circuit a Hundred and Fifty Furlongs, and made it exceeding strong and commodious in this manner: For Nile flowing round the City, and at the time of its inundation covering all round on the South Side, he casts up a mighty Rampart of Earth, both for a Defence to the City against the raging of the River, and as a Bulwark against an Enemy at Land; on every other side likewise he dug a broad and deep Trench, which received the violent Surges of the River, and fill'd every Place round the Rampart with Water, which fortify'd the City to Ad∣miration.

This Place was so commodiously pitcht upon by the Builder, that most of the Kings after him prefer'd it before Thebes, and remov'd the Court thence to this Place: From that time therefore the Magnificence of Thebes began to decrease, and Memphis to increase to the Times of Alexander King of Macedon, who built a City call'd after his own Name, near the Sea, and planted it with Inhabitants, * 1.24 which all the succeeding Kings of Egypt still made it their business to inlarge: For some so beautify'd it with Royal Palaces, some with Ports and Arsenals, and others with magnificent Buildings and rich Donations, that it's judg'd by most to be Second, if not the first City of the whole World.

But we shall treat of this particularly in its proper Time and Place. But the Builder of Memphis after he had finish'd the Rampart and Trench, built Palaces not infe∣rior to others, built elsewhere; yet much below the state and grandure of the for∣mer Kings. For the Inhabitants of this Country little value the short time of this present Life; but put an high esteem upon the Name and Reputation of a Vir∣tuous Life after Death; and they call the Houses of the Living, Inns, because they stay in them but a little while; but the Sepulchers of the Dead they call Everlasting Habitations, because they abide in the Graves to infinite Generations. Therefore they are not very curious in the building of their Houses; but in beau∣tifying their Sepulchers they leave nothing undone that can be thought of.

Some have thought that the City of which we have but just now spoken, was * 1.25 so call'd from the Daughter of the Founder, and tell a Fabulous Story, that the River Nile, in the shape of a Bull fell in love with her, and begat Egyptus, fa∣mous among the Inhabitants for his admirable Vertue, from whom the whole Country was call'd Egypt; for coming to the Crown by Descent, he was exceeding kind to his Subjects, just and diligent in all his Affairs, and therefore was judg'd justly to merit Honour and Esteem from all, and for his gracious Disposition ge∣nerally applauded.

After the Death of this King, and Twelve Descents, Miris came to the Crown of Egypt, and built a Portico in Memphis to∣wards * 1.26 the North, more stately and magnificent than any of the rest. And a little above the City, he cut a Dyke for a Pond, bringing it down in length from the City Three Hundred and Five and Twenty * 1.27 Furlongs, whose use was admirable, and

the Greatness of the Work incredible. They say it was in Circuit Three Thou∣sand and Six Hundred Furlongs; and in many Places Three Hundred Foot in depth. Who is he therefore that considers the greatness of this Work, that may not justly ask the Question, How many Ten Thousand Men were imploy'd, and how many Years were spent in finishing it? Considering the Benefit and Advan∣tage (by this great Work) brought to the Government, none ever sufficiently could extol it, according to what the Truth of the thing deserv'd. For being that Nile never kept to a certain and constant height in its Inundation, and the fruit∣fulness of the Country ever depended upon its just proportion, he dug this Lake to receive such Water as was superfluous, that it might neither immoderately overflow the Land, and so cause Fenns and standing Ponds, nor by flowing too little, prejudice the Fruits of the Earth for want of Water. To this end he cut a Trench all along from the River into the Lake, Fourscore Furlongs in length, and * 1.28 Three Hundred Foot broad; into this he let the Water of the River some∣times run, and at other times diverted it, and turn'd it over the Fields of the Husbandmen, at seasonable times, by means of Sluces which he sometimes open'd, and at other times shut up, not without great labour and cost; for these Sluces could not be open'd or shut at a less Charge than Fifty Talents. This Lake con∣tinues to the Benefit of the Egyptians for these purposes to our very Days, and is * 1.29 call'd the Lake of Myris or Meris to this Day.

The King left a place in the middle of the Lake, where he built a Sepulcher and Two Pyramids, one for himself, and another for his Queen, a Furlong in Height; upon the Top of which he plac'd Two Marble Statues seated in a Throne, designing by these Monuments to perpetuate the Fame and Glory of his Name to all succeeding Generations. The Revenue arising from the Fish taken in this Lake, he gave to his Wife to buy her † 1.30 Pins, which amounted to a Talent of Silver every Day. For there were in it Two and Twenty sorts of Fish, and so vast a number were taken, that those who were imploy'd continually to salt them up (though they were multitudes of People) could hardly perform it. And these are the things which the Egyptians relate of Myris.

Seven Descents after (they say) * 1.31 Sesoosis reign'd, who ex∣cell'd all his Ancestors in great and famous Actions. But not only the Greek Writers differ among themselves about this King, but likewise the Egyptian Priests and † 1.32 Poets relate va∣rious and different Stories concerning him: We shall relate such as are most probable and agreeable to those Signs and Marks that are yet remaining in Egypt to confirm them. After his Birth his Father perform'd a noble Act, and becoming a King; he caus'd all throughout Egypt, that were born the same Day with his Son, to be brought together; and toge∣ther with his Son to be bred up with the same Education, and instructed in the same Discipline and Exercises, conceiving that by being thus familiarly brought up together, and conversing one with another, they would be always most loving and faithful Friends, and the best Fellow-Souldiers in all the Wars. Providing there∣fore every thing for the purpose, he caus'd the Boys to be exercised daily in the Schools with hard and difficult Labours; as that none should eat till he had run a * 1.33 Hundred and Fourscore Furlongs: And by this means when they came to be at Mens Estate, they were fit either to be Commanders, or undertake any brave or noble Action, both in respect of the vigour and strength of their Bodies, and the excellent Endowments of their Minds.

Sesostris in the first Place being sent with an Army into Arabia, by his Father, (with whom went his Companions that were bred up with him) toil'd and troubl'd himself with the hunting and killing of Wild Beasts; and then having at last overmaster'd all his Fatigues and wants of Water and Provision, he con∣quer'd all that barbarous Nation, which was never before that time subdu'd. Af∣terwards being sent into the Western Parts, he conquer'd the greatest part of Lybia, being as yet but a Youth. Coming to the Crown after the Death of his Father, incourag'd by his former Successes, he design'd to subdue and conquer the whole World. Some report that he was stirr'd up by his Daughter Athyrte to un∣dertake the gaining of the Empire of the World; for being a Woman of an ex∣traordinary Understanding, she made it out to her Father, that the Conquest was easie: Others incourag'd him by their Divinations, foretelling his Successes

by the Intrals of the Sacrifices, by their Dreams in the Temples, and Prodigies seen in the Air.

There are some also that write that when Sesoosis was born, Vulcan appear'd to his Father in his Sleep, and told him that the Child then born should be Con∣queror of the Universe; and that that was the reason why his Father assembled all of the like Age, and bred them up together with his Son, to make way for him with more ease to rise to that height of Imperial Dignity: And that when he was grown to Mans Estate, fully believing what the God had foretold, he under∣took at length this Expedition.

To this purpose he first made it his chief Concern, to gain the love and good will of all the Egyptians, judging it necessary in order to effect what he design'd, so far to ingage his Souldiers, as that they should willingly and readily venture, nay lose their Lives for their Generals, and that those whom he should leave behind him, should not contrive or hatch any Rebellion in his Absence: To this end therefore he oblig'd every one to the utmost of his power, working upon some by Mony, others by giving them Lands, and many by free Pardons, and upon all by fair Words, and affable and courteous Behaviour. He pardon'd those that were condemn'd for High Treason, and freed all that were in Prison for Debt, by paying what they ow'd, of whom there was a vast Multitude in the Goals.

He divided the whole Country into Thirty Six Parts, which the Egyptians call † 1.34 Nomi; over every one of which he appointed a * 1.35 Governor, who should take care of the King's Revenue, and manage all other Affairs relating to their several and respective Provinces. Out of these he chose the strongest and ablest Men, and rais'd an Army answerable to the greatness of his Design, to the number of Six Hundred Thousand Foot, and Twenty Four Thousand Horse, and Seven and Twenty Thousand Chariots of War: And over all the several Regiments and Battalions, he made those that had been brought up with him Commanders, be∣ing such as had been us'd to Martial Exercises, and from their Childhood hot and zealous after that which was brave and virtuous, and that were knit together as Brothers in Love and Affection, both to the King and one to another; the number of whom were above Seventeen Hundred.

Upon these Companions of his, he bestow'd large Estates in Lands, in the richest Parts of Egypt, that they might not be in the least want of any thing, re∣serving only their Attendance upon him in the Wars.

Having therefore rendezvouz'd his Army, he march'd first against the Ethio∣pians, * 1.36 inhabiting the South, and having conquer'd them, forc'd them to pay him Tribute of Ebony, Gold, and Elephant's Teeth.

Then he sent forth a Navy of Four Hundred Sail into the Red Sea, and was the first Egyptian that built long Ships. By the help of this Fleet, he gain'd all the Islands in this Sea, and subdu'd the bordering Nations as far as to India. But he himself marching forward with his Land-Army, conquer'd all Asia: For he not only invaded those Nations which Alexander the Macedonian afterwards sub∣du'd, but likewise those which he never set foot upon. For he both pass'd over the River Ganges, and likewise pierc'd through all India to the main Ocean. Then he subdu'd the Scythians as far as to the River Tanais, which divides Europe from Asia; where they say he left some of his Egyptians at the Lake Meotis, and gave Original to the Nations of Colchis; and to prove that they were originally Egyp∣tians, they bring this Argument, that they are circumcis'd after the manner of the Egyptians, which Custom continu'd in this Colony as it did amongst the Jews. In the same manner he brought into his Subjection all the rest of Asia, and most of the Islands of the Cyclades. Thence passing over into Europe, he was in danger of losing his whole Army, through the difficulty of the Passages, and want of Pro∣vision. And therefore putting a stop to his Expedition in Thrace, up and down in all his Conquests, he erected Pillars, whereon were inscrib'd in Egyptian Letters, call'd Hieroglifics, these Words—

Sesoosis, King of Kings, and Lord of Lords, subdu'd this Country by his Arms.

Among those Nations that were stout and warlike, he carv'd upon those Pil∣lars the Privy Members of a Man: Amongst them that were cowardly and faint∣hearted, the secret Parts of a Woman; conceiving that the chief and principal

Member of a Man would be a clear Evidence to Posterity of the Courage of e∣very one of them. In some Places he set up his own Statue, carv'd in Stone (arm'd with a Bow and a Lance) above Four Cubits and Four Hands in height, of which stature he himself was.

Having now spent Nine Years in this Expedition, (carrying himself courteously and familiarly towards all his Subjects in the mean time) he ordered the Nations he had conquer'd, to bring their Presents and Tributes every Year into Egypt, e∣very one proportionable to their several Abilities: And he himself with the Cap∣tives and the rest of the Spoils (of which there was a vast quantity) return'd into Egypt, far surpassing all the Kings before him in the greatness of his Actions and Atchievements. He adorn'd all the Temples of Egypt with rich Presents, and the Spoils of his Enemies. Then he rewarded his Souldiers that had serv'd him in the War, every one according to their Desert. It's most certain that the Army not only return'd loaded with Riches, and receiv'd the Glory and Honour of their approv'd Valour, but the whole Country of Egypt reapt many Advantages by this Expedition.

Sesoosis having now disbanded his Army, gave leave to his Companions in Arms, and Fellow Victors, to take their ease, and injoy the Fruits of their Conquest. But he himself fir'd with an earnest desire of Glory, and ambitious to leave behind him eternal Monuments of his Memory, made many fair and stately Works, admirable both for their Cost and Contrivance, by which he both advanc'd his own Immor∣tal Praise, and procur'd unspeakable Advantages to the Egyptians, with perfect Peace and Security for the time to come. For beginning first with what concern'd the Gods, he built a Temple in all the Cities of Egypt, to that God whom every particular place most ador'd; and he imploy'd none of the Egyptians in his Works, but finish'd all by the labours of the Captives; and therefore he caus'd an Inscrip∣tion to be made upon all the Temples thus, None of the Natives were put to la∣bour here. It's reported that some of the Babylonian Captives, because they were not able to bear the fatigue of the Work, rebell'd against the King; and having possess'd themselves of a Fort near the River, they took up Arms against the E∣gyptians, and wasted the Country thereabouts: but at length having got a Pardon, they chose a Place for their Habitation, and call'd it after the Name of that in their own Country, Babylon. Upon the like occasion they say that Troy situated near the River Nile, was so call'd: For Menelaus, when he return'd from Ilium with many Prisoners, arriv'd in Egypt, where the Trojans deserting the King, seiz'd upon a certain strong place, and took up Arms against the Greeks, till they had gain'd their Liberty, and then built a famous City after the name of their own. But I am not ignorant how Ctesias the Cretian gives a far different account of these Cities, when he says, that some of those who came in former times with Semira∣mis into Egypt, call'd the Cities which they built, after the Names of those in their own Country. But it's no easie matter to know the certain truth of these things: Yet it's necessary to observe the different Opinions concerning them, that the Ju∣dicious Reader may have an occasion to inquire, in order to pick out the real Truth.

Sesoosis moreover rais'd many Mounts and Banks of Earth, to which he re∣mov'd all the Cities that lay low and in the plain, that both Man and Beast might be safe and secure at the time of the Inundation of the River. He cut likewise many deep Dykes from the River, all along as far as from Memphis to the Sea, for the ready and quick conveying of Corn and other Provision and Merchandize by short Cuts thither, both for the support of Trade and Commerce and main∣tenance of Peace and Plenty all over the Country: And that which was of greatest moment and concern of all, was, that he fortify'd all Parts of the Country a∣gainst Incursions of Enemies, and made it difficult of access; whereas before the greatest part of Egypt lay open and expos'd either for Chariots or Horsemen to enter. But now by reason of the multitude of Canals drawn all along from the River, the Entrance was very difficult, and the Country not so easily to be invaded. He defended likewise the East side of Egypt against the Irruptions of the Syrians and Arabians, with a Wall drawn from Ielusium through the Deserts, as far as to Heliopolis, for the space of a Thousand and Five Hundred Furlongs. He caus'd likewise a Ship to be made of Cedar, Two Hundred and Fourscore Cubits in length, guilded over with Gold on the outside, and with Silver within; and this he dedi∣cated to the God that was most ador'd by the Thebans. He erected likewise Two

Obelisks of Polish'd Marble, a Hundred and Twenty Cubits high, on which were inscrib'd a Description of the large Extent of his Empire, the great value of his Revenue, and the number of the Nations by him conquer'd. He plac'd likewise at Memphis, in the Temple of Vulcan, his and his Wives Statues, each of one intire Stone, Thirty Cubits in height, and those of his Sons, Twenty Cubits high, upon this occasion. After his return from his great Expedition into Egypt, being at Pe∣lusium, his Brother at a Feast having invited him, together with his Wife and Children, plotted against his Life; for being all overcome by Wine, and gone to rest, he caus'd a great quantity of dry Reeds (long before prepar'd for the pur∣pose) to be plac'd round the King's Pavilion in the Night, and set them all on Fire; upon which the Flame suddenly mounted aloft; and little assistance the King had either from his Servants or Life-guard, who were all still overloaden with Wine: Upon which Sesostris with his Hands lift up to Heaven, calling upon the Gods for help for his Wife and Children, rusht through the Flames and escap'd; and so being thus unexpectedly preserv'd, he made Oblations as to other of the Gods (as is before said) so especially to Vulcan, as he by whose Favour he was so remarkably deliver'd.

Although Sesostris was eminent in many great and worthy Actions, yet the most stately and magnificent of all, was that relating to the Princes in his Progresses. For those Kings of the conquer'd Nations, who through his Favour still held their Kingdoms, and such as had receiv'd large Principalities of his free Gift and Do∣nation, came with their Presents and Tributes into Egypt, at the times appointed, whom he receiv'd with all the Marks of Honour and Respect; save that when he went into the Temple or the City, his Custom was to cause the Horses to be un∣harnest out of his Chariot, and in their Room Four Kings, and other Princes to draw it; hereby thinking to make it evident to all, that there was none compa∣rable to him for Valour, who had conquer'd the most potent and famous Princes in the World. This King seems to have excell'd all others that ever were emi∣nent for Power and Greatness, both as to his Warlike Atchievements, the num∣ber of his Gifts and Oblations, and his wonderful Works in Egypt.

After he had reign'd Three and Thirty Years, he fell blind, and wilfully put an end to his own Life; for which he was admir'd not only by Priests, but by all * 1.37 the rest of the Egyptians; for that as he had before manifested the Greatness of his Mind by his Actions, so now his End was agreeable (by a voluntary Death) to the Glory of his Life.

The Fame and Renown of this King continu'd so fresh down to Posterity, that many Ages after, when Egypt was conquer'd by the Persians, and Darius the Fa∣ther of Xerxes would set up his Statue at Memphis above that of Sesoosis, the Chief Priest in the debating of the matter in the Conclave boldly spoke against it, de∣claring that Darius had not yet exceeded the noble Acts of Sesoosis. The King was so far from resenting this, that on the contrary he was so pleas'd and taken with this freedom of Speech, that he said he would endeavour (if he liv'd as long as the other did) to be nothing inferiour to him; and wisht them to compare things done proportionable to the time, for that this was the justest examination and trial of Valour. And thus much shall suffice to be said of Sesoosis.

CHAP V.

The Acts of Sesostris the Second. Of Ammosis, Actisanes, Mendes, Proteus or Cetes, Remphis, Chemmis (the great Pyramids built by him) Ce∣phres, Mycerinus, Bocchoris, Sabach. The Reign of Twelve Kings in Egypt. Psammetichus Saites, one of the Kings, gain'd the whole; Two Hundred Thousand of his Army forsook him, and settle themselves in E∣thiopia. Apries succeeds long after. Amasis rebels, and next succeeds; and Apries is strangled by the People. Amasis the last King, to the time of the Conquest of Egypt by Cambyses.

THE Son of Sesostris succeeded his Father in the Kingdom, and took upon him * 1.38 the same Name, yet perform'd nothing remarkable by his Arms; but the Affliction and Misery that befel him was observable; for he became blind, as his Father did before him, deriving the Malady either from his Father in his Birth, or as a Judgment upon him for his Impiety against the River, against which (as its fabulously reported) he threw his Javelin; whereupon falling under this Misfortune, he was forc'd to apply himself for help to the Gods, whom he sought to appease with many Offerings and Sacrifices for a long time together, yet could find no Relief, till at the end of Ten Years he was directed by the Oracle to go and worship the God of Heliopolis, and wash his Face in the Urin of a Woman that * 1.39 never had known any other Man besides her own Husband. Hereupon he began with his own Wife, and made trial of many others, but found none honest ex∣cept a Gardener's Wife, whom he afterwards marry'd when he was recover'd. All the Adulteresses he caus'd to be burnt in a little Village, which from this Execu∣tion the Egyptians call'd the Holy Field, to testify his Gratitude to the God of He∣liopolis for this great Benefit. At the Command of the Oracle he erected Two O∣belisks, each of one entire Stone, Eight Cubits in breadth, and a hundred in height, and dedicated them to the Deity.

After this Sesostris the Second, were many Successions of Kings in Egypt, of whom there's nothing worth remark to be found. But many Ages after, Ammosis came * 1.40 to the Crown, who carry'd it Tyrannically towards his Subjects. For he put many to Death against all Law and Justice, and as many he stript of all they had, and turn'd them out of their Estates, and carry'd himself haughtily and proudly in every thing towards all Persons he had to deal with. This the poor oppress'd People indur'd for a time, while they had no power to resist those that overpower'd them. But as soon as Actisanes King of Ethiopia invaded him (having now an op∣portunity to discover their Hatred, and to revenge themselves) most of his Sub∣jects revolted from him, so that he was easily conquer'd, and Egypt became sub∣ject to the Kings of Ethiopia.

Actisanes bore his Prosperity with great Moderation, and carried himself kind∣ly * 1.41 and obligingly towards all his Subjects. Against Robbers he contriv'd a no∣table Device, neither putting them that were guilty to Death, nor wholly ac∣quitting or discharging them from Punishment. For he caus'd all that were guilty, to be brought together from all parts of the Country, and after a just and strict inquiry, and certain Knowledge of their Guilt, he order'd all their Noses to be cut off, and banisht them into the utmost parts of the Desart; and built a City for them, call'd from the cutting off of the Noses of the Inhabitants, Rhinocorura, which is situated in the Confines of Egypt and Syria, in a barren Place, destitute of all manner of Provision. All the Country round about is full of Salt and brackish Ponds, and the Wells within the Walls, afford but very little Water, and that stinking and very bitter. And he sent them to this Place on purpose that they might not for the future do any more hurt, nor lye lurking and unknown among other Men. But being banished to such a barren Place, void almost of all things necessary for the support of Man's Life (Men naturally Contriving all manner of Arts to prevent starving) they wittily found out a way to supply their Wants. For they cut up out of the Neighbouring Fields, Reeds, and flit them in several pieces, and made long Nets of them, and plac'd them several Furlongs all along

upon the Shoar, with which they catcht the Quails (which came flying over Sea * 1.42 in great Flocks) and by that means sufficiently provided for themselves.

After this King's Death the Egyptians recover'd their Liberty, and set up a King of their own Nation to rule over them, ‖ 1.43 Mendes (whom some call Marus) who never undertook any Warlike Design, but made a Sepulcher for himself call'd a Labyrinth, not to be admir'd so much for Its greatness, as it was unimitable for its Workmanship. For he that went in, could not easily come out again, without a very skilful Guide. Some say that Dedalus, who came into Egypt, admir'd the Curiosity of this Work, and made a Labyrinth for Minos King of Creet, like to this in Egypt, in which they fabulously relate the Minotaur was kept. But that in Creet was either ruin'd by some of their Kings, or came to nothing through length of Time, but that in Egypt continu'd whole and entire to our Days.

After the Death of this Mendes, and Five Generations spent (during which time there was an Interregnum) the Egyptians chose one Cetes, of an ignoble Extraction, * 1.44 to be their King, whom the Grecians call Proteus; this fell out in the time of the Trojan War. This Prince, they say, was a * 1.45 Magician, and could transform him∣self sometimes into the shape of a Beast, other times into a Tree, or Appearance of Fire, or any other Form and Shape whatsoever. And this agrees with the Ac∣count the Priests of Egypt give of him; from his daily Converse with the Astro∣logers, they say, he learnt this Art. The Greeks rais'd this Story of Transforma∣tion, from a Custom amongst the Kings; for the Egyptian Princes us'd to wear upon their Heads (as Badges of their Royal Authority) the shapes of Lions, Bulls and Dragons; and sometimes to fix upon their Heads Sprouts of Trees, Fire and strong Perfumes of Frankincense, and other sweet Odours. And with these they both adorn'd themselves, and struck a Terror and Superstitious Awe into the Hearts of their Subjects at one and the same time.

After the Death of Proteus, his Son Remphis succeeded him, who spent all his * 1.46 Time in filling his Coffers, and heaping up Wealth. The poorness of his Spirit, and his sordid Covetousness was such, that they would not suffer him to part with any thing, either for the worship of the Gods, or the good of Mankind; and therefore more like a good Steward than a King, instead of a Name for Va∣lour, and noble Acts, he left vast Heaps of Treasure behind him, greater than any of the Kings that ever were before him: For it's said he had a Treasure of Four Hundred Thousand Talents of Gold and Silver.

After this King's Death, for Seven Generations together, there reign'd succes∣sively a Company of Kings, who gave themselves up to Sloath and Idleness, and did nothing but wallow in Pleasures and Luxury; and therefore there's no Re∣cord of any great Work, or other thing worthy to be remembred that ever any of them did, except Nile, who call'd the River after his own Name, which was before call'd Egyptus. For being that he cut many Canals and Dikes in convenient Places, and us'd his utmost endeavour to make the River more useful and serviceable, it was therefore call'd Nile.

† 1.47 Chemmis the Eighth King from Remphis, was of Memphis, and reign'd Fifty Years. He built the greatest of the Three Pyramids, which were accounted a∣mongst the Seven Wonders of the World. They stand towards Lybia * 1.48 Hundred and Twenty Furlongs from Memphis, and Five and Forty from Nile. The Great∣ness of these Works, and the excessive Labour of the Workmen seen in them, do even strike the Beholders with Admiration and Astonishment. The greatest being Four-square, took up on every Square † 1.49 Seven Hundred Foot of Ground in the Basis, and above Six Hundred Foot in height, spiring up narrower by little and little, till it come up to the Point, the Top of which was * 1.50 Six Cubits Square. It's built of solid Marble throughout, of rough Work, but of perpetual Dura∣tion: For though it be now a Thousand Years since it was built (some say above Three Thousand and Four Hundred) yet the Stones are as firmly joynted, and the whole Building as intire and without the least decay, as they were at the first laying and Erection. The Stone, they say, was brought a long way off, out of Arabia, and that the Work was rais'd by making Mounts of Earth; Cranes and other Engines being not known at that time. And that which is most to be ad∣mir'd at, is to see such a Foundation so imprudently laid, as it seems to be, in a Sandy Place, where there's not the least Sign of any Earth cast up, nor Marks where any Stone was cut and polish'd; so that the whole Pile seems to be rear'd all at once, and fixt in the midst of Heaps of Sand by some God, and not built by

degrees by the Hands of Men. Some of the Egyptians tell wonderful things, and invent strange Fables concerning these Works, affirming that the Mounts were made of Salt and Salt-Peter, and that they were melted by the Inundation of the Ri∣ver, and being so dissolv'd, every thing was washt away but the Building it self. But this is not the Truth of the thing; but the great multitude of Hands that rais'd the Mounts, the same carry'd back the Earth to the Place whence they dug it; for they say there were Three Hundred and Sixty Thousand Men imploy'd in this Work, and the Whole was scarce compleated in Twenty Years time.

When this King was dead, his Brother Cephres succeeded him, and reign'd Six * 1.51 and Fifty Years: Some say it was not his Brother, but his Son Chabryis that came to the Crown: But all agree in this, that the Successor, in imitation of his Pre∣decessor, erected another Pyramid like to the former, both in Structure and Ar∣tificial Workmanship, but not near so large, every square of the Basis being only a Furlong in Breadth.

Upon the greater Pyramid was inscrib'd the value of the Herbs and Onions that were spent upon the Labourers during the Works, which amounted to above Sixteen Hundred Talents.

There's nothing writ upon the lesser: The Entrance and Ascent is only on one side, cut by steps into the main Stone. Although the Kings design'd these Two for their Sepulchers, yet it hapen'd that neither of them were there buri'd. For the People being incens'd at them by the reason of the Toyl and Labour they were put to, and the cruelty and oppression of their Kings, threatned to drag their Car∣kases out of their Graves, and pull them by piece-meal, and cast them to the Dogs; and therefore both of them upon their Beds commanded their Servants to bury them in some obscure place.

After him reign'd Mycerinus (otherwise call'd Cherinus) the Son of him who * 1.52 built the first Pyramid. This Prince began a Third, but died before it was fi∣nish'd; every square of the Basis was † 1.53 Three Hundred Foot. The Walls for fif∣teen Stories high were of black Marble like that of Thebes, the rest was of the same Stone with the other Pyramids. Though the other Pyramids went beyond this in greatness, yet this far excell'd the rest in the Curiosity of the Structure, and the largeness of the Stones. On that side of the Pyramid towards the North, was inscrib'd the Name of the Founder Mycerinus. This King they say detesting the severity of the former Kings, carried himself all his Days gently and gra∣ciously towards all his Subjects, and did all that possibly he could to gain their Love and Good Will towards him; besides other things, he expended vast Sums of Money upon the Oracles and Worship of the Gods; and bestowing large Gifts upon honest Men whom he judg'd to be injur'd, and to be hardly dealt with in the Courts of Justice.

There are other Pyramids, every Square of which are Two Hundred Foot in the Basis; and in all things like unto the other, except in bigness. It's said that these Three last Kings built them for their Wives.

It is not in the least to be doubted, but that these Pyramids far excel all the o∣ther Works throughout all Egypt, not only in the Greatness and Costs of the Building, but in the Excellency of the Workmanship: For the Architects (they say) are much more to be admir'd than the Kings themselves that were at the Cost. For those perform'd all by their own Ingenuity, but these did nothing but by the Wealth handed to them by descent from their Predecessors, and by the Toyl and Labour of other Men.

Yet concerning the first Builders of these Pyramids, there's no Consent, either * 1.54 amongst the Inhabitants or Historians. For some say they were built by the Kings before mention'd, some by others.

As that the greatest was built by Armeus, the Second by * 1.55 Amasis, and the Third by † 1.56 Inaronas: But some say that this last was the Sepulcher of one Rhodopides, a Curtesan, and was built in remembrance of her, at the common Charge of some of the Governors of the Provinces, who were her Amours.

Bocchoris was the next who succeeded in the Kingdom, a * 1.57 very little Man for Body, and of a mean and contemptible Pre∣sence; but as to his Wisdom and Prudence far excelling all the Kings that ever were before him in Egypt.

A long time after him, one Sabach an Ethiopian came to the * 1.58 Throne, going beyond all his Predecessors in his Worship of the Gods, and kindness to his Subjects. Any Man may judge and have a clear Evidence of his gentle Disposition in this, that when the Laws pronounc'd the severest Judgment (I mean Sentence of Death) he chang'd the Punishment, and made an Edict that the Condemn'd Persons should * 1.59 be kept to work in the Towns in Chains, by whose Labour he rais'd many Mounts, and made many Commodious Canals; conceiving by this means he should not only moderate the severity of the Punishment, but instead of that which was un∣profitable, advance the publick Good, by the Service and Labours of the Con∣demn'd. A Man may likewise judge of his extraordinary Piety from his Dream, and his Abdication of the Government; for the Tutelar God of Thebes, seem'd to speak to him in his Sleep, and told him that he could not long reign happily and prosperously in Egypt, except he cut all the Priests in Pieces, when he pass'd through the midst of them with his Guards and Servants; which Advice being often repeated, he at length sent for the Priests from all parts, and told them that if he staid in Egypt any longer, he found that he should displease God, who never at any time before by Dreams or Visions commanded any such thing. And that he would rather be gone and lose his Life, being pure and innocent, than displease * 1.60 God, or injoy the Crown of Egypt, by staining his Life with the horrid Murder of the Innocent. And so at length giving up the Kingdom into the Hands of the People, he return'd into Ethiopia. Upon this there was an A∣narchy for the space of Two Years; but the People falling into Tumults and in∣testine Broyls and Slaughters one of another, Twelve of the chief Nobility of the Kingdom joyn'd in a Solemn Oath, and then calling a Senate at Memphis, and making some Laws for the better directing and cementing of them in mutual peace and fidelity, they took upon them the Regal Power and Authority. After * 1.61 they had govern'd the Kingdom very amicably for the space of Fifteen Years, (ac∣cording to the Agreement which they had mutually sworn to observe) they ap∣ply'd themselves to the building of a Sepulcher, where they might all lye toge∣ther; that as in their Life-time they had been equal in their Power and Autho∣rity, and had always carried it with love and respect one towards another; so after Death (being all bury'd together in one Place) they might continue the Glory of their Names in one and the same Monument. To this end they made it their business to excel all their Predecessors in the greatness of their Works: For near the Lake of Myris in Lybia, they built a Four-square Monument of Polish'd Mar∣ble, every square a Furlong in length, for curious Carvings and other pieces of Art, not to be equall'd by any that should come after them. When you are enter'd within the Wall, there's presented a stately Fabrick, supported round with Pil∣lars, Forty on every side: The Roof was of one intire Stone, whereon was cu∣riously carv'd Racks and Mangers for Horses, and other excellent pieces of Work∣manship, and painted and adorn'd with divers sorts of Pictures and Images; where likewise were portray'd the Resemblances of the Kings, the Temples, and the Sacrifices in most beautiful Colours. And such was the Cost and Stateliness of this Sepulcher, begun by these Kings, that (if they had not been dethron'd be∣fore it was perfected) none ever after could have exceeded them in the state and magnificence of their Works. But after they had reign'd over Egypt Fifteen Years, all of them but one lost their Sovereignty in the manner following.

Psammeticus Saites, one of the Kings, whose Province was upon the Sea Coasts, * 1.62 traffickt with all sorts of Merchants, and especially with the Phenicians and Gre∣cians; by this means inriching his Province, by vending his own Commodities, and the importation of those that came from Greece, he not only grew very wealthy, but gain'd an interest in the Nations and Princes abroad; upon which account he was envy'd by the rest of the Kings, who for that reason made War upon him. Some antient Historians tell a Story, That these Princes were told by * 1.63 the Oracle, That which of them should first pour Wine out of a brazen Viol to the God ador'd at Memphis, should be sole Lord of all Egypt. Whereupon Psam∣meticus when the Priest brought out of the Temple Twelve Golden Viols, pluckt off his Helmet, and pour'd out a Wine Offering from thence; which when his Collegues took notice of, they forbore putting him to death, but depos'd him, and banish'd him into the Fenns, bordering upon the Sea-Coasts. Whether there∣fore it were this, or Envy as is said before, that gave Birth to this Dissention and

Difference amongst them, it's certain Psammeticus hir'd Souldiers out of Arabia, Caria and Ionia, and in a Field-Fight near the City Moniemphis, he got the day. Some of the Kings of the other side were slain, and the rest fled into Africa, and were not able further to contend for the Kingdom.

Psammeticus having now gain'd possession of the whole, built a Portico to the East Gate of the Temple at Memphis, in honour of that God, and incompass'd the Temple with a Wall, supporting it with Colosses of Twelve Cubits high in the room of Pillars. He bestow'd likewise upon his Mercenary Souldiers many large Rewards over and above their Pay promis'd them.

He gave them also a Place call'd Stratopedon to inhabit, and divided amongst them by Lot a large piece of Land, a little above the Mouth of Pelusium, whom Amasis (who reign'd many Years after) transplanted to Memphis. Being therefore that he had gain'd the Kingdom by the help of his stipendary Souldiers, he in∣trusted them chiefly in the concerns of the Government, and entertain'd great numbers of Strangers and Foreigners.

Afterwards undertaking an Expedition into Syria (to honour the Foreigners) he plac'd them in the right Wing of his Army; but out of slight and disregard to the natural Egyptians, he drew up them in the Left; with which Affront the E∣gyptians were so incens'd, that above Two Hundred Thousand of them revolted, and marcht away towards Ethiopia, there to settle themselves in new Habitations. At first the King sent some of his Captives after them, to make an Apology for the Dishonour done them; but these not being hearken'd unto, the King him∣self with some of his Nobility follow'd them by Water. But they marcht on, and entred Egypt, near the River Nile, where he earnestly entreated them to alter their purpose, and to remember their Gods, their Country, Wives and Children: * 1.64 They all cry'd out (beating upon their Shields, and shaking their Spears) that as long as they had Arms in their Hands, they could easily gain another Country; and then turning aside the Flaps of their Coats, they shew'd their Privy Members, bawling out, That as long as they were so furnish'd, they should never want Wives or Children. Possess'd with this Resolution and Magnanimity of Mind, they de∣spis'd every thing that by all others are highly priz'd and valu'd, and setled them∣selves in a rich and fruitful Soyl in Ethiopia, dividing the Land amongst them∣selves by lot.

Psammeticus laid this greatly to heart, and made it his Business to settle the Af∣fairs of Egypt, and to increase his Revenues, and enter'd into League with the Athenians and other Grecians, and was very kind and liberal to all Strangers that came into Egypt. He was so taken with the Grecians, that he caus'd his Son to be instructed in the Grecian Learning. He was certainly the first of all the Kings of Egypt that incourag'd Foreigners to traffick in his Country, giving safe Con∣duct to all Strangers that sail'd thither. For the former Kings allow'd no Strangers to come into Egypt, and if any did arrive, they either put them to death, or made them Slaves: And it was the Churlishness of this Nation, which caus'd all that noise among the Greeks concerning the Cruelty and Wickedness of Busiris, though all was not true as it was related, but the extraordinary Severity of the Coun∣try gave occasion to the raising of those Fables.

After Psammticeus and Four Generations past, Apries reign'd Two and Twen∣ty * 1.65 Years. He invaded with mighty Forces, Cyprus and Phenicia, and took Sidon by Storm; and through Fear and Terror of him, brought other Cities of Phe∣nicia into Subjection. And having routed the Cyprians and Phenicians in a great Sea-Fight, he return'd into Egypt, loaden with the Spoils of his Enemies. But af∣terwards sending an Army against Cyrene and Barca, he lost most of them; at which those that escap'd, were extraordinarily inrag'd; and suspecting that he imploy'd them in this Expedition on purpose to have them all cut off, that he might reign the more securely over the rest, they all revolted. For Amasis, a * 1.66 Nobleman of Egypt, being sent against them by the King, not only slighted the King's Commands in endeavouring to make all whole again, but on the contra∣ry incited the Rebels to a higher degree of Rage and Indignation against him, and turn'd Rebel himself, and was created King. And not long after, when the rest of the People all went over to him, the King not knowing what to do, was 〈◊〉〈◊〉 to fly for Aid to the stipendiary Souldiers, who were about Thirty Thou∣sand; but being routed in a Field-Fight near to a Town call'd Marius, he was there taken Prisoner and strangl'd.

Amasis having setl'd his Affairs in Egypt, so as he judg'd most conducing to the publick good, govern'd the Egyptians with all Justice and Moderation, and by this gain'd the good Will of all the People. He conquer'd also the Cities of Cy∣prus, and adorn'd the Temples of the Gods with many rich Gifts and Offerings. Having reign'd Five and Fifty Years, he died about the time Cambyses King of Persia first invaded Egypt, in the Third Year of the Sixty Third Olympiad, in which * 1.67 Parmenides of Camarina was Victor.

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 * 1.68 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, * 1.69 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 * 1.70 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 * 1.71 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 * 1.72 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, * 1.73 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 * 1.74 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 * 1.75 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 * 1.76 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 * 1.77 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 * 1.78 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 * 1.79 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 * 1.80 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 * 1.81 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 * 1.82 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 * 1.83 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; * 1.84 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 * 1.85 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 * 1.86 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 * 1.87 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 * 1.88 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 † 1.89 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. * 1.90 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 * 1.91 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 * 1.92 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 † 1.93 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 * 1.94 Periodical Motions, and their † 1.95 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 * 1.96 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 * 1.97 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 * 1.98 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, * 1.99 Ichneumons, Dogs, Kites, the Bird † 1.100 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 * 1.101 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, † 1.102 Mnevis in Heliopolis, the Goat in Mendes, the Crocodile in the Lake of Myris, and the Lyon kept in * 1.103 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 * 1.104 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 * 1.105 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 * 1.106 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 * 1.107 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 * 1.108 Lycopolitana; and for these Reasons came these Beasts before mention'd, to be thus ador'd and worship∣ped.

CHAP. VII.

Why the Crocodile is Worship'd. Some sorts of Herbs and Roots not Eaten. Why other Creatures are Worship'd. The manner of their Burials. The Lawmakers in Egypt. Learned Men of Greece made Journeys into Egypt, as Orpheus, Homer, Plato, Solon, Pythagoras, &c. Several Proofs of this, as their Religious Rites, Fables, &c. in Greece, of Egyptian Ex∣traction. The exquisit Art of the Stone-Carvers in Egypt.

NOW it remains, that we speak of the Deifying the Crocodile, of which many * 1.109 have inquir'd what might be the Reason; being that these Beasts devour Men, and yet are ador'd as Gods, who in the mean time are pernicious Instruments of many cruel Accidents. To this they answer, that their Country is not only de∣fended by the River, but much more by the Crocodiles; and therefore the Theeves out of Arabia and Africa being affraid of the great number of these Creatures, dare not pass over the River Nile, which protection they should be depriv'd of, if these Beasts should be fallen upon; and utterly destroy'd by the Hunters.

But there's another Account given of these Things: For one of the Ancient * 1.110 Kings, call'd Menas, being set upon and pursu'd by his own Dogs, was forc'd into the Lake of Miris, where a Crocodile (a Wonder to be told) took him up and car∣ri'd him over to the other side, where in Gratitude to the Beast he built a City, and call'd it Crocodile; and commanded Crocodiles to be Ador'd as Gods, and Dedi∣cated the Lake to them for a place to Feed and Breed in. Where he built a Sepul∣cher for himself with a foursquare Pyramid, and a Labyrinth greatly admir'd by e∣very Body. In the same manner they relate Stories of other Things, which would be too tedious here to recite. For some conceive it to be very clear and evi∣dent (by several of them not Eating many of the Fruits of the Earth) that Gain and Profit by sparing has infected them with this Superstition: for some never Taste Lentils, nor other Beans; and some never eat either Cheese or Onions or such like Food, although Egypt abounds with these Things. Thereby signifying that all should learn to be temperate; and whatsoever any feed upon, they should not

give themselves to Gluttony. But others give another Reason; for they say that in the Time of the Ancient Kings, the People being prone to Sedition, and Plotting to Rebel, one of their wise and prudent Princes divided Egypt into several Parts, and appointed the Worship of some Beast or other in every Part, or forbad some sort of Food, that by that means every one Adoring their own Creature, and slighting that which was Worship'd in another Province, the Egyptians might never agree amongst themselves. And this is evident from the Effects; for when one Country despises and contemns the Religious Rites and Customs of their Neigh∣bours, this always begets Heart-burnings among them. But some give this Rea∣son for Deifying of these Creatures: They say, that in the beginning, Men that were of a fierce and beastly Nature herded together and devoured one another; and being in, perpetual War and Discord, the stronger always destroy'd the weak∣er. In process of time, those that were too weak for the other (taught at length by Experience) got in Bodies together, and had the representations of those Beasts (which were afterwards Worship'd) in their Standards, to which they ran together when they were in a Fright, upon every occasion, and so made up a con∣siderable Force against them that attempted to assault them. This was imitated by the rest, and so the whole Multitude got into a Body; and hence it was that that Creature, which every one suppos'd was the cause of his safety, was honour'd as a God, as justly deserving that Adoration. And therefore at this day the People of Egypt differ in their Religion, every one Worshiping that Beast that their Ancestors did in the beginning. To conclude, they say that the Egyptians, of all other Peo∣ple, are the most grateful for Favours done them, judging Gratitude to be the safest Guard of their Lives, in as much as it is evident, that all are most ready to do good to them with whom are laid up the Treasures of a grateful Mind to make a suitable Return. And for these Reasons the Egyptians seem to honour and a∣dore their Kings no less than as if they were very Gods. For they hold that without a Divine Providence they never could be advanc'd to the Throne; and being they can confer the greatest Rewards at their will and pleasure, they judge them partakers of the Divine Nature. Now tho' we have said perhaps more than is needful of their sacred Creatures, yet with this we have set forth the Laws of the Egypt∣ians, which are very remarkable. But when a Man comes to understand their Rites and Ceremonies in Burying their Dead, he'l be struck with much greater Admiration.

For after the Death of any of them, all the Friends and Kindred of the de∣ceased throw Dirt upon their Heads, and run about through the City; mourn∣ing * 1.111 and lamenting till such time as the Body be interr'd, and abstain from Baths, Wine and all pleasant Meats in the mean time; and forbear to cloath themselves with any rich Attire. They have three sorts of Funerals: The Stately and Magnificent, the Moderate, and the Meanest. In the first they spend a Talent of Silver, in the second twenty * 1.112 Minas, in the last they are at very small Charges. They that have the Charge of wrapping up and burying the Body, are such as have been taught the Art by their Ancestors. These give in a Writing to the Family of every thing that is to be laid out in the Funeral, and inquire of them after what Manner they would have the Body interr'd. When every thing is agreed upon, they take up the Body and deliver it to them whose Office it is to take Care of it. Then the Chief among them (who is call'd the Scribe) having the Body laid upon the Ground, marks out how much of the left Side towards the Bowels is to be incis'd and open'd, upon which the † 1.113 Paraschistes (so by them call'd) with an Ethiopian Stone dissects so much of the Flesh as by the Law is justifiable, and having done it, he forthwith runs away might and main, and all there present pursue him with Execrations, and pelt him with Stones, as if he were guilty of some horrid Offence, for they look upon him as an hateful Person, who wounds and offers Violence to the Body in that kind, or does it any Prejudice what∣soever. But as for those whom they call the * 1.114 Taricheutae, they highly honour them, for they are the Priests Companions, and as Sacred Persons are admitted in∣to the Temple. Assoon as they come to the dissected Body, one of the Taricheutae thrusts up his Hand through the Wound, into the Breast of the Dead, and draws out all the Intestins, but the Reins and the Heart. Another cleanses all the Bow∣els, and washes them in Phaenician Wine mixt with diverse Aromatick Spices. Having at last wash'd the Body, they first anoint it all over with the Oyl of Cedar and other precious Ointments for the space of * 1.115 forty days together; that done, they rub it well with Myrrhe, Cinnamon, and such like things, not only apt and effectual for long Pre∣servation,

but for sweet scenting of the Body also, and so deliver it to the Kindred of the Dead, with every Member so whole and intire, that no Part of the Body seems to be alter'd till it come to the very Hairs of the Eye-lids and the Eye-brows, insomuch as the Beauty and Shape of the Face seems just as it was before. By which Means many of the Egyptians laying up the Bodies of their Ancestors in stately Monuments, perfectly see the true Visage and Countenance of those that were buried, many Ages before they themselves were born. So that in viewing the Proportion of every one of their Bodies and the Lineaments of their Faces, they take exceeding great Delight, even as much as if they were still living among them. Moreover, the Friends and nearest Relations of the Dead acquaint the Judges and the rest of their Friends with the Time prefixt for the Funeral of such an one by Name, declaring that such a day he is to pass the Lake. At which Time forty Judges appear and sit together in a Semicircle, in a Place beyond the Lake; where a Ship (before provided by such as have the Care of the Business) is hal'd up to the Shoar, govern'd by a Pilot, whom the Egyptians call Charon. And therefore they say, that Orpheus seeing this Ceremony when he was in Egypt, in∣vented the Fable of Hell, partly imitating them in Egypt, and partly adding some∣thing of his own; of which we shall speak particularly hereafter. The Ship be∣ing now in the Lake, every one is at Liberty by the Law to accuse the Dead before the Coffin be put aboard; and if any Accuser appears and makes good his Accusa∣tion, that he liv'd an ill Life, then the Judges give Sentence, and the Body is de∣barr'd from being buried after the usual Manner; but if the Informer be convicted of a scandalous and malicious Accusation, he's very severely punish'd. If no In∣former appear, or that the Information prove false, all the Kindred of the Decea∣sed leave off Mourning, and begin to set forth his Praises; but say nothing of his Birth (as is the Custom among the Greeks) because they account all in Egypt to be equally noble. But they recount how the deceased was educated from a Child, his * 1.116 Breeding till he came to Man's Estate, his Piety towards the Gods and his Justice towards Men, his Chastity and other Virtues, wherein he excell'd; and they pray and call upon the infernal Deities to receive the deceas'd into the Society of the Just. The common People take it from the other, and approve of all that is said in his Praise with a loud Shout, and set forth likewise his Vertues with the highest Praises and Strains of Commendation, as he that is to live for ever with the just * 1.117 in the Kingdom of JOVE. Then they (that have Tombs of their own) interr the Corps in Places appointed for that Purpose; they that have none of their own, build a small Apartment in their own Houses, and rear up the Coffin to the Sides of the strongest Wall of the Building. Such as are deny'd common Burial, either because they are in Debt, or convicted of some horrid Crime, they bury in their own Houses; and in After-times it often happens that some of their Kindred grow∣ing rich, pay off the Debts of the deceas'd, or get him absolv'd, and then bury their Ancestor with State and Splendour. For amongst the Egyptians it's a Sacred Con∣stitution, that they should at their greatest Costs honour their Parents and Ancestors, who are translated to an Eternal Habitation. It's a Custom likewise among them to give the Bodies of their Parents in Pawn to their Creditors, and they that do not presently redeem them, fall under the greatest Disgrace imaginable, and are deny'd Burial after their Deaths. One may justly wonder at the Authors of this excellent Constitution, who both by what we see practis'd among the living, and by the decent Burial of the dead, did (as much as possibly lay within the Power of Men) endeavour to promote Honesty and faithful Dealing one with another. For the Greeks (as to what concern'd the Rewards of the Just and the Punishment of the Impious) had nothing amongst them but invented Fables and Poetical Fictions, which never wrought upon Men for the Amendment of their Lives, but on the contrary, were despis'd and laught at by the lewder Sort. But among the Egypti∣ans, the Punishment of the bad and the Rewards of the good being not told as idle Tales, but every day seen with their own Eyes, all Sorts were warn'd of their Du∣ties, and by this Means was wrought and continu'd a most exact Reformation of Manners and orderly Conversation among them. For those certainly are the best Laws that advance Virtue and Honesty, and instruct Men in a prudent Converse in the World, rather than those that tend only to the heaping up of Wealth, and teach Men to be rich.

And now its necessary for us to speak of the Legislators of Egypt, who establish'd * 1.118 such Laws as are both unusual elsewhere, and admirable in themselves. After the ancient way of living in Egypt, which was (according to their own Stories) in the Reigns of the Gods and Demigods; they say that Mnevis, a Man of an heroic Spi∣rit * 1.119 and famous in his Generation for a commendable Life, was the first that insti∣tuted written Laws, feigning that he receiv'd them from Mercury, and that from them would accrue great Benefit and Advantage to the publick. The same De∣vice Minos us'd among the Grecians in Creet, and Lycurgus among the Lacedemoni∣ans; The first pretending he had them from Jupiter, and the other from Apollo. This Contrivance, its said, has been made use of amongst diverse other Nations, who have reapt much Advantage by observing such Laws. For its reported, that among the * 1.120 Aramaspi, Zathrausles pretended he receiv'd his Laws from a good Genius; and that Zamolxis amongst the People call'd the † 1.121 Getes patroniz'd his by Vesta; and among the Jews, that Moses alledg'd the God call'd I AO to be the Au∣thor of his. And this they did either because they judg'd such an Invention (which brought about so much Good to Mankind) was wonderfully commendable and of a divine Stamp; or that they concluded the People would be more observant out of a reverend Regard to the Majesty and Authority of those who were said to be the Lawmakers. The second Lawmaker of Egypt, they say, was Sasyches, a * 1.122 very wise and prudent Prince, who added to the former, and made excellent Laws also relating to the Honour and Worship of the Gods. He's reported to have found out Geometry, and to have taught the Art of Astronomy. The third who they cry up is Sesostris, who not only excell'd all the Kings of Egypt in his warlike * 1.123 Atchievments, but fram'd Laws for Military Disciplin among the Egyptians, and put every thing in due Order relating to Military Affairs.

The fourth Lawmaker they say was King Bocchoris; a wise and prudent Man, * 1.124 he establish'd every thing that concern'd the Kings, and prescrib'd exact Rules and Laws for the making of Contracts. He was so wise and of so piercing a Judgment in his Decisions, that many of his Sentences for their Excellency are kept in Me∣mory to this very day. He was (they say) of a very weak Constitution of Body and extraordinary covetous.

After him King Amasis imploy'd himself in the framing of Laws for the Dire∣ctions * 1.125 of the Nomarchi in their several Governments, which reduc'd all the Pro∣vinces of Egypt into due Order. It's said, he was a most wise, just and good * 1.126 Man, for which he was advanc'd to the Throne by the Egyptians, tho' he was not of the Blood-Royal. 'Tis repored, that when the Eleans were about to celebrate the Olympick Games, and sent their Embassadors to him to advise them how they might manage those Sports most justly, he answer'd, That the way to do that was for none of the Eleans to be Parties in the Contest.

Polycrates, the petty King of Samos, entred into a League of Friendship with him: But when he heard how Polycrates opprest his own Subjects, and injur'd Strangers that came into his Country, he sent Embassadors to him to advise to Moderation; but not being able to persuade him, he at length sent a Letter to him to let him know he dissolv'd and renounc'd the League that was betwixt them, saying, He was not willing forthwith to be involv'd in Grief and Sorrow, for that he per∣fectly foresaw the miserable. Fall that would presently overtake one who govern'd so tyran∣nically. He was greatly admir'd, they▪ say, by the Grecians both for his kind and gentle Disposition, and for that what he said, shortly after befel * 1.127 Polycrates.

Darius, the Father of Xerxes, is said to be the sixth who made Laws for the Go∣vernment of the Egyptians. For with Hatred and Abhorrence of the Impiety Cambyses his Predecessor for his prophaning of the Temples in Egypt, he made it his Business to approve his reverend Regard towards the Gods, and his Kindness towards Men; for the familiarly convers'd with the Egyptian Priests, and learnt their Theology, and acquainted himself with the Things and Transactions re∣corded in their Sacred Registers, whereby he came to understand the Heroic Spi∣rits of the Ancient Kings, and their Kindness towards their Subjects, which cau∣sed him to imitate them in the like, and upon that Account he was so highly ho∣nour'd amongst them, that while he was alive he gain'd the Title of a GOD, which none of the other Kings ever did; and when he was dead, the People al∣low'd him all those Ancient Honours due and accustom'd to be done to the former Kings of Egypt after their Deaths. And these are the Men (they say) who com∣pos'd the Laws of Egypt that are so celebrated and cry'd up amongst other People.

But in After-times (they say) many of their excellent Laws were abrogated by the Macedonians, who came to be Lords and Kings of EGYPT.

Having now given an Account of these Things, it remains we should declare * 1.128 how many wise and learned Men among the Grecians journey'd into Egypt in Anci∣ent Times, to understand the Laws and Sciences of the Country. For the Egypti∣an Priests out of their Sacred Records relate, that Orpheus, Musaeus, Melampodes, Daedalus, Homer the Poet, Lycurgus the Spartan, Solon the Athenian, Plato the Phi∣losopher, Pythagoras the Samian, Eudoxus the Mathematician, Democritus the Abde∣rite, and Oenopides the Chian, all came to them in Egypt, and they shew certain Marks and Signs of all these being there. Of some by their Pictures, and of others by the Names of Places, or Pieces of Work that have been call'd after their Names. And they bring Arguments from every Trade that is us'd, to prove that every thing wherein the Grecians excel, and for which they are admir'd, was brought over from Egypt into Greece. For they say, that Orpheus brought over most of the Religious Rites and Ceremonies, both as to what concerns the Celebration of the Orgia, and relating to his wandring up and down, and the whole intire Fable of Hell; for that the Ceremonies and Rites of Osiris agree in every thing with those of Bacchus, and that those of Isis and Ceres are one and the same, differing in no∣thing but the Name. And whereas he introduces the wicked tormented in Hell, the Elysian Fields for the pious and just, and the fictitious Appearances of Ghosts (commonly nois'd abroad) they say he has done nothing but imitated the Egyp∣tian Funerals. And that the feigning of Mercury to be the Conductor of Souls, was deriv'd from the old Egyptian Custom, that he who brought back the dead Body of Apis (when he came to the Place) deliver'd it to him who represented Cerberus, which being communicated by Orpheus to the Greeks, Homer in Imitation of him inserted it in his Poem,

Cyllenius leads to the infernal Strand, * 1.129 The Hero's Ghost arm'd with his golden Wand.

And then he adds,

They reach th' Effluxes of the * 1.130 swelling Seas, Then Leuca's rock; thence on their Course they keep To the Sun's Portals and the Land of Sleep, When streight they come into a flowry Mead, Where after Death departed Souls reside.

The Name (they say) of Oceanus here mention'd is attributed to the River Nile, for so the Egyptians in their own Language call it; by the Sun's Portals is meant Heliopolis; the Meadow feign'd to be the Habitation of the dead (they say) is the Place bordering upon the Lake call'd Acherusia, near to Memphis, surrounded with pleasant Ponds and Meadows, with Woods and Groves of Lotus and sweet Canes; and that therefore he feign'd those Places to be inhabited by the dead, because that many of the Egyptian Funerals, and such as were the most considerable were there; the dead Bodies being carry'd over the River and the Lake Acherusia, and there in∣terr'd. And that other Fictions among the Grecians concerning Hell agree with those things that are done in Egypt even at this day. For the Ship which trans∣ports the dead Bodies is call'd Baris, and that for the Fare an Half-penny is paid to the Ferryman, who is call'd in their own Country Language, Charon. They say likewise, that near to these Places is the Temple of black Hecates, and the Gates of Cocytus and Lethe, made up with brazen Bars; and be∣sides these, that there is another Gate of Truth, next to which stands the headless Image of Justice. There are many others of these Grecian Fictions remaining still in Egypt, which both in Name and Practice continue there to this day. For in the City of Acanthus, beyond Nile towards Lybia, about * 1.131 an hun∣dred and twenty Furlongs from Memphis stands an Hogshead full of Holes, into which (they say) three hundred Priests every day pour in Water carried out of the River Nile. The † 1.132 Fable likewise of the Ass is acted at a solemn Festival not far from thence, where a Man is twisting a long Rope, and many that follow him are as fast undoing what he had before wrought.

The Egyptians further say, That Melampodes brought into Greece the Rites and Solemnities of Bacchus, and the fabulous Story of Saturn and the Titans, and the intire History of the Sufferings of the Gods out of Egypt. And they say that De∣dalus imitated the Labyrinth there, which remains to this very Day, built at first by Mendes, or (as some report) by King Marus, many Years before the Reign of Minos. They affirm likewise, that the ancient Statues of Egypt are of the same size and proportion with those set up by Dedalus in Greece; and that the stately Porch of Vulcan in Memphis, was the handy-work of Dedalus, and that he was in such high Esteem among them, that they plac'd his Statue of Wood (made by his own Hands) in the Temple; whom at length for his Ingenuity and ex∣cellent Inventions, they honour'd as a God; for in one of the Islands belonging to Memphis, a Temple dedicated to Dedalus is resorted unto by the Inhabitants at this day.

That Homer came into Egypt, amongst other Arguments, they endeavour to prove it especially by the Potion Helen gave Telemachus (in the Story of Mene∣laus) to cause him to forget all his Sorrows past. For the Poet seems to have made an exact Experiment of the Potion Nepenthes, which he says Helen receiv'd from Polymnestes the Wife of Thonus, and brought it from Thebes in Egypt; and indeed in that City even at this Day, the Women use this Medicine with good success: And they say, that in ancient Times, the Medicine for the Cure of An∣ger and Sorrow, was only to be found among the Diopolitans; Thebes and Dios∣polis being by them affirm'd to be one and the same City. And that Venus from an ancient Tradition, is call'd by the Inhabitants, Golden Venus; and that there is a Field so call'd, within the Liberties of Memphis: And that Homer deriv'd from Egypt his Story of the Embraces between Jupiter and Juno, and their Tra∣velling into Ethiopia; because the Egyptians every Year carry Jupiter's Tabernacle over the River into Africa, and a few Days after bring it back again, as if the God had return'd out of Ethiopia: And that the Fiction of the Nuptials of these Two Deities was taken from the Solemnization of their Festivals, at which time both their Tabernacles adorn'd with all sorts of Flowers, are carry'd by the Priests to the Top of a Mountain. To these they add, that Lycurgus, Solon, and Plato borrow'd from Egypt many of those Laws which they establish'd in their several Commonwealths. And that Pythagoras learnt his mysterious and sacred Expressions, the Art of Geometry, Arithmetick, and Transmigration of Souls, in Egypt. They are of Opinion likewise, that Democrates was Five Years in Egypt, and in that time much improv'd himself in the Art of Astrology. So they say, thet Oenopides by his familiar Converse with the Priests and Astrologers, amongst other Advantages, gain'd especially the Knowledge of the Periodical Motion of the Sun; and came to know that his Course is contrary to that of the Stars: And that Eudoxus likewise by studying Astrology in Egypt, left many useful Monu∣ments of his Art behind him in Greece, for which his Name was famous. Lastly, they say that the most famous * 1.133 Statuaries of ancient Time liv'd amongst them for some time, as Telecles and Theodorus, the Sons of Rhaecus, who made the Sta∣tue of Apollo Pythius in Samos; for its said, that one half of this Statue was made by Telecles in Samos, and the other part was finish'd by Theodorus in Ephesus; and that there was such an exact Symmetry of Parts, that the whole seemed to be the Work of one and the same hand: Which Art (they say) the Grecians were not at all acquainted with, but that it was in frequent use among the Egyptians. For with them the exact Cut of a Statue is not judg'd of by the Eye and Fancy (as it is by the Greeks) but after that they have cut out the Stone, and wrought every part by it self, then they measure the exact proportion of the whole, from the least Stone to the greatest. For they divide the whole Body into One and Twenty Parts, and One Fourth, which makes up the Symmetry and intire proportion. Upon which, after the Workmen have agreed among themselves of the bigness of the Statue, they go away, and every one of them carve their se∣veral Parts so exactly, according to their just Proportions, that the singular skill of these Workmen is wonderful and amazing. And thus the † 1.134 Statue in Sainos which (according to the Art and Skill in Egypt) was cut in Two from the Head to the Privities exactly in the middle, yet notwithstanding was equally propor∣tion'd in every part. And they say, that it exactly resembles the Statues in Egypt, having its Hands stretcht out, and its Thighs in a walking Posture. But we have

now said enough of such things as are remarkable and worthy of memory in Egypt. In the next Book (according to what we purpos'd in the beginning of this) we shall give an account of things done elsewhere, and of other Fables and Srories, beginning with the Actions of the Assyrians in Asia.

Notes

• * 1.1

  Their first way of Li∣ving.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from his light∣ness.
• † 1.3

  Mercury.
• * 1.4

  The Kings of Egypt.
• * 1.5

  Heroes.
• † 1.6

  Ant. Ch. 58.
• * 1.7

  Ptolemy Dio∣nysius the Younger, be∣fore Christ, 58, reign'd with Cleopatra the Year before Christ, 49.
• * 1.8

  1. Menas the First King af∣ter the Gods.
• * 1.9

  2. Gnephach∣thus.
• * 1.10

  3. Busiris.
• * 1.11

  The City of the Sun.
• † 1.12

  About 20 Miles. Thebes built.
• * 1.13

  Hom. Illiad. lib. 9.
• * 1.14

  Almost Two Miles.
• * 1.15

  Sepulchres.
• † 1.16

  67 Foot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 16 Cubits high; i. e. 44 Foot.
• * 1.17

  Twelve Foot
• † 1.18

  Forty Foot.
• * 1.19

  The Galle∣ry or Cloy∣ster.
• ‖ 1.20

  Three Thou∣sand and Two Hundred times Ten Thousand of Mina's, every Mina 3l. 2s. 6d. That is, Ninety Six Millions of Pounds Sterl, and Sixteen Thousand Millions of Crowns.
• * 1.21

  Astrology of the Thebans.
• * 1.22

  Ʋchoreus, the Builder of Memphis.
• † 1.23

  δ Delta.
• * 1.24

  Alexandria.
• * 1.25

  The Name of Egypt.
• * 1.26

  Miris or Maris his Lake. See Herodotus, Euterpe, lib. 2. c. 149.
• * 1.27

  Ten Schaenes, every Schaene 32 Furlongs, is about 48 Miles, but some say a Schaene is 60 Furlongs, then it's 90 Miles and upwards.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Three Ple∣thras.
• * 1.29

  Now in being, Eight Leagues in compass on∣ly.
• † 1.30

  Sweet Oint∣ments, and o∣ther fine things.
• * 1.31

  Sesostris in the time the Israelites were in Egypt. Sir Walter Rawl.
• † 1.32

  Bards. Ʋsh. Ann. says he was the Son of Amenophis, that was drown'd in the Red Sea, in the Year of the World 2513, and this Expedition was the Nine First Years of the Children of Israel's being in the Wilderness, Ʋsh. Ann. p. 20.
• * 1.33

  27 Miles.
• † 1.34

  Provinces.
• * 1.35

  Nomarchus.
• * 1.36

  Sesostris's Ex∣pedition.
• * 1.37

  Sesostris his Death.
• * 1.38

  Sesostris the Second, call'd Phero, by He∣rodotus.
• * 1.39

  Herodot. lib. 2. c. 11.
• * 1.40

  Ammosis.
• * 1.41

  Actisanes.
• * 1.42

  Vid. Plin. Nat. Hist. lib. 10. c. 23. the De∣scription of these Quails.
• ‖ 1.43

  Mendes.
• * 1.44

  Proteus, Cetes.
• * 1.45

  To have knowledge of the Winds.
• * 1.46

  Remphis.
• † 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chembes.
• * 1.48

  About 20 Miles. Pyramids.
• † 1.49

  Seven Ple∣thras.
• * 1.50

  Three Yards.
• * 1.51

  Cephres, Cha∣bryis. Suppos'd to Reign in the time of David, and the beginning of Solomon's Reign, Helv-Chron. 42.
• * 1.52

  Mycerinus.
• † 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Three Ple∣thras.
• * 1.54

  Uncertain who built the Pyramids.
• * 1.55

  Ammosis.
• † 1.56

  Maronas.
• * 1.57

  Bocchoris, in the Reign of Ʋzziab King of Judah, An. Mun. 3283, be∣fore Christ 766. Helv. Cron.
• * 1.58

  Sabacon, or Sabaco, taken to be so, who joyn'd with Hoshea King of Is∣real.
• * 1.59

  Persons to work in Chains, in∣stead of being put to Death.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lord. Anarchy.
• * 1.61

  Twelve Kings reign loving∣ly in Egypt. Herodot. lib. 2. c. 147.
• * 1.62

  Psammeticus. An. Mu. 3288. Ant. Ch. 669. 29 Year of Manasseth King of Judah.
• * 1.63

  Herodotus, lib. 2. c. 151.
• * 1.64

  Psammeticu's Army revolt.
• * 1.65

  Apries.
• * 1.66

  Amasis.
• * 1.67

  Olymp. 63. Ant. Ch. 523.
• * 1.68

  The Customs of the Egyp∣tians.
• * 1.69

  The way of Living of the First Kings of Egypt.
• * 1.70

  Hours set a∣part.
• * 1.71

  The Priests Prayers for the King.
• * 1.72

  Atton'd the Gods by Sa∣crifice. History read.
• * 1.73

  Diet.
• * 1.74

  Judgment not to be given to gratify the King's Passion.
• * 1.75

  Burial of the Kings.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dirt
• * 1.77

  The Division of Egypt into Three Parts.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do not drown them.
• * 1.79

  All to follow their own Trades and no other.
• * 1.80

  Courts of Ju∣stice.
• * 1.81

  The Law pro∣ceedings.
• * 1.82

  To shew that Truth was on his side.
• * 1.83

  Laws of E∣gypt.
• * 1.84

  Laws Military
• * 1.85

  Secrets re∣veal'd to E∣nemies Coyning, For∣gery, &c.
• * 1.86

  Rape.
• * 1.87

  Adultery.
• * 1.88

  Deb〈…〉〈…〉 Usury.
• † 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Moderation of Usery.
• * 1.90

  〈◊〉〈◊〉
• * 1.91

  Marriage.
• * 1.92

  Flags call'd Papyre, with which they made Books, and therefore sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Book.
• † 1.93

  Twenty Drachma's a∣mount to 12s. 6••.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Periodical Motions from West to East, by force of the Primum Mobile.
• † 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sterigmus, their stops, and then return like the Tropicks.
• * 1.96

  Arts.
• * 1.97

  Physicians.
• * 1.98

  Beasts ador'd by the Egyp∣tians.
• * 1.99

  Ichneumon, the Indian Rat, Vid. Plin. Nat. Hist. lib. 29. c. 4. and lib. 8. c. 24. He kills Asps, and the Crocodile.
• † 1.100

  Ibis, a Bird the Egyptians pray unto when they are troubled with Serpents, Plin. lib. 10. c. 28.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.102

  Or Mneus, an Ox dedica∣ted to the Sun. Strabo, lib. 17.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Leon∣topolis.
• * 1.104

  Costs of Bu∣rial of Sacred Beasts.
• * 1.105

  † Or Bull.
• * 1.106

  Reasons given for this Ado∣ration.
• * 1.107

  Hobgoblins.
• * 1.108

  Of the City of Wolves.
• * 1.109

  Crocodil's why ador'd.
• * 1.110

  Menas pursu'd by his own Dogs, sav'd by a Crocodile.
• * 1.111

  Their Burials.
• * 1.112

  About 62 l. 10 s.
• † 1.113

  The Disse∣ctor.
• * 1.114

  The Imbal∣mers.
• * 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.116

  1. Godliness, 2. Righteous∣ness, 3. Sobri∣ety commend∣ed by the Hea∣thens.
• * 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the infernal Region.
• * 1.118

  Lawmakers in EGIPT.
• * 1.119

  1. Mnevis.
• * 1.120

  A People in Sarmatia, in Muscovy.
• † 1.121

  A People of Scythia.
• * 1.122

  2. Sasyches.
• * 1.123

  3. Sesostris.
• * 1.124

  4. Bocchoris.
• * 1.125

  5. Amasis.
• * 1.126

  3 or 4 years before the death of Ne∣buchadnezzar, before Christ, 567.
• * 1.127

  Afterwards crucify'd by O∣roetis, Gover∣nor of Sardis, Olymp. 64. Her. l. 3. c. 125.
• * 1.128

  Many Grecians travell'd into Egypt.
• * 1.129

  Homer Odyss. lib. 24 in the beginning.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ocean. Ogilb.
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fifty.
• † 1.132

  This Fable of the Ass is feign'd by Cratinus, an Athenian Comedian who flourish'd in the 81. Olymp. he feigns one in Hell twisting a Rope and an Ass gnawing in pieces what he had done. Whence the Proverb, Con∣torquet piger funiculum. See Pausanias in Phoc. c. 29. where the person twi∣sting the Rope is call'd Ocnus, signi∣fying Slothful. Funiculum intorquet longum dextra impiger Ocnus. Mox{que} asina intortum ventre profunda vorat. Alciat. Embl. 91.
• * 1.133

  Carvers of Images in Stone.
• † 1.134

  Of Apollo before-men∣tion'd.