break his fast with a regulated quantity of wholsome and succulent
food, and a little wine. But as this fast had been of long duration,
and the austerity of it had been increasing for near three months,
till it came to its extreme; the priests, who were physicians, were to
preside at all his meals for the twelve following days, to bring him
by degrees to his usual way of living. These twelve days were allotted
for the manifestation, the third and last part of the initiation, which
was rather a recompence for the exercises that had preceded, than any
exercise in itself. Human curiosity was here fully satisfy’d, by a
discovery of the sacred mysteries, and other secrets of the Egyptian
priesthood: and in imitation of the greatest travellers upon earth, the
initiates, visiting the subterraneous dwellings of Egypt, travell’d, as
it were, into another world.
The first of these twelve days, at the dawn of day, the candidate
was led to the triple statue; and being made to kneel before it, the
high-priest consecrated him first to Isis; who by the wisdom she had
inspir’d him with, had render’d him worthy of being admitted to a
revelation of her mysteries: Secondly, to Osiris, the benefactor of
mankind; to the service of whom he had, in imitation of his great
example, devoted himself: And lastly, to Horus, the god of silence,
and of the secret to which he was going to bind himself. They then
immediately caus’d him to read the form of a terrifying oath. He swore
never to divulge to any prophane person the least of what he was to
see in these twelve days, or at any other time, in the subterranean
temples of Egypt; submitting himself, if he violated this secret, to
the vengeance of all the deities of heaven, earth, and hell; declaring
himself, in this case, guilty of death, and subscribing before hand to
the execution of this sentence, which they look’d upon as pronounc’d.
It is certain, that the bare observation of their religious secrets
gave the initiates, as well as the priests, a fund of wisdom and
discretion, for which they were reverenc’d, and which procur’d them,
as well from princes as private persons, an entire confidence of
secrets in every kind. They however recommended, not only to initiates,
but to young priests and officers of the second order, not to affect
that reserv’d air, which serves only to excite in others a useless
curiosity, and which, in some measure, discovers the secret they are
solicitous to keep. Thus they accustom’d themselves to a certain
affability, which did not give room to the greater part of mankind to
suspect they knew more than they said.
They then open’d to Sethos the subterraneous passages, which extended
in a square from the sanctuary of the temple to the pyramid; that
is, in length and breadth, about four thousand paces, and which
consequently corresponded with the superiour temples of some little
towns dependant on Memphis. But, according to custom, they gave him, as
a guide, the last admitted Egyptian initiate, who happen’d to be in the
house; because, in fact, the priests, who were in a measure reserv’d
even to initiates, suffer’d them barely to see, but did not explain
to them, till after a considerable time, the ceremonies or secret
transactions they had seen. But the initiate, who conducted him, was
allow’d to communicate his conjectures, which generally did not go far.
I might here properly enough make an invocation like that of poets,
who undertake to give a description of hell. That I may be allow’d to
reveal those things which I have learnt, and to bring to light what
has been done in the bowels of the earth, and under the impenetrable
veil of a profound silence. Sethos was no sooner descended into these
subterraneous mansions from the superiour temple, than he was extremely
astonish’d to hear the cries of children. Orpheus, who was as much
surpriz’d at it as he, since feign’d, That those children that dy’d at
the breast, were plac’d at the entrance into hell. But these were the
children of the priests, whose mothers were always sent to lie-in in
the apartments which were there prepar’d for them. The reason of this
practice was, to accustom the constitutions of these children, from
the very moment of their birth, to these subterraneous habitations,
in which they were to pass a great part of their life. And besides,
they would not suffer any sort of noise or disturbance, nor even
any paternal frailty to interrupt the priests in their meditations
and studies; and they were taught to look upon their children from
that instant, as appertaining to the sacerdotal college, and not to
them. Hence it was Lycurgus took his plan and motive for the publick
education of the Spartans. The Egyptian priestesses suckled their
children themselves, if the state of their health allow’d it; or
else the wives of the officers of the second order serv’d them for
nurses. These apartments the initiate only saw at the door, and for
an instant. The priests, who were physicians, were alone permitted to
go in, and they directed the oeconomy of them. The women and children
were treated with a great deal of indulgence; for tho’ the latter were
destin’d to employs, some of which were very laborious, the Egyptians
believ’d nature must be left to fortify itself, before they exacted
any thing from it: but at the age of five years, these children went
into the common halls, design’d for the most early instruction of
youth, where they had masters who taught them to read and to write
the vulgar or prophane letters[63]. They frequented these halls three
years; from whence, however, they return’d every noon and evening to
their mothers. Till then, the children of both sexes and orders had
their education together, were kept within sight, and even watch’d
in the night-time. But at eight years, they were separated according
to the two orders; the first of which was, of those who by birth
were allotted to the exercises of the mind; and the other of those
whose business was the work of their hands. The males were likewise
separated from the females, and the sons of the priests one from the
other, according to the different studies they were to follow, with
a view to the different functions and professions of the sacerdotal
families. These differences form’d however but four classes or schools:
1. Sacred or hieroglyphick literature, for those who were to succeed
the priests employ’d in publick and private instructions on religion
and morality. 2. Jurisprudence; from whence were taken those priests
who were counsellors and judges in the cities. 3. Experimental physick,
where the priests, who were to practise physick, had their education.
And 4. Mathematicks, for those who were to profess any part of them.
From that time they were likewise distinguish’d, both boys and girls,
by their robes of four different colours, such as the priests wore
under their tunicks of fine linnen in the publick exercises of their
separate professions, or in the Isiack pomps and processions. These
four colours were black for the first class; red for the second; violet
for the third, and blue for the fourth. The education of these children
was in general very rigid, because they were ty’d down to an extreme
regularity, and were to be brought up to the highest perfection. But
their masters, who themselves were supervis’d by attentive superiors,
were never more severe one than the other; and the young disciples,
knowing upon what principles their founders acted, did not think
themselves unhappy.
[63] Vid. Clem. Alex. Strom. lib. 5.
Besides this, there was every day, about noon, a publick school, which
they call’d, The School of Language. Even the daughters of the priests,
who were kept in a subterranean apartment till the age of sixteen,
under the government of the eldest and wisest of the priestesses,
frequented these schools. There it was they were taught the rudiments
and pronunciation, both simple and declamatory, of the Egyptian
tongue. Advancing from year to year, they went thro’ every species of
eloquence and poetry; and they made the application of them either in
the composition of history, or the expounding of the several duties of
life, or the description of the human passions. The studies of these
young persons were farther diversify’d by their sacred exercises to
which they were accustom’d, and in which they were employ’d from that
time; the boys alone in the superior temple, and both the boys and
girls in the subterraneous; but preferable to every study: those who
had a disposition to it, were kept close to musick, even tho’ they
neglected other exercises for which they had less inclination. It won’t
be amiss to observe in general, that in consideration of the great
numbers of ceremonial or œconomical functions in which the priests
were to be employ’d, they oblig’d none to persevere in the sciences but
those who were proper for them; and that these were also afterwards
more frequently than others dispens’d from their usual assiduities or
exterior attendances.
The period of every one of these schools was of ten years, and they
had each ten professors, who succeeded one another, to receive every
year those new scholars which were presented, whilst the others
prosecuted and finish’d their course. The new initiate spent the
first time a quarter of an hour in every one of these schools. They
were always very full, because they were only kept in the twelve
antient temples, and the priests of the towns dependant upon them,
were oblig’d to send their children to the chief temple, that their
education might be uniform. But we are not to believe that they were
all sent back again to the towns from whence they came, as all the
children born at Memphis had not therefore their establishment there.
The high-priest and his counsel, wholly attentive to the reputation of
the priesthood, plac’d them according to their talents, with a view,
to the different importance of the temples they were to officiate in,
and they were chang’d as occasion requir’d. Memphis had the choice of
the whole sacerdotal nome for religion and the sciences; but by the
subterraneous communication, a whole nome was in some manner but one
single house.
However, after the age of nine years all the children began, at times,
to frequent the upper house, to accustom themselves to the exteriour
air; on condition, however, that their mothers never suffer’d them to
be seen in their apartments by any women from without, because they
were not yet bound by the oath of secrecy, and provided there was no
candidate in the house; for in this case they only came thither to
assist at the sacrifices in the sanctuary. This had more than once
surpriz’d Sethos, who, during the time of his preparation, saw these
children go and come, but could not guess whence they came, or whither
they return’d. To conclude, at the age of eighteen the priests marry’d
them to their daughters of sixteen, as they judg’d most convenient; and
after taking the oath of secrecy, to which their wives were likewise
bound, they were added to the sacerdotal college, and were lodg’d in
the superiour houses; being however oblig’d to officiate in their turns
in the subterranean: And then, though they were always oblig’d to
follow the destiny of their family, and particularly, never to appear
abroad but upon that footing; they were allow’d to study in private
the other sciences, being persuaded that they were all dependant
upon one another in some parts, and that there was no possessing any,
without having some small tincture of several others. They never spoke,
however, publickly, nor even to candidates; nor did they go to court
or appear in the world till seven years afterwards; and till they had
receiv’d all the instructions necessary to behave themselves in such
manner as might be an honour to their body; provided even then, that
their superiors judg’d them persons to be confided in.
The officers of the second order, of whom we must now speak, form’d,
with their wives, a numerous body of subaltern ministers, for the
ceremonies of religion; domesticks for the priests or priestesses in
the superior dwellings, or for their children in the subterraneous; and
lastly, of workmen of every kind for their persons, houses and temples.
As no stranger came in among them, the inward reparations and ornaments
could be made by none but these officers, and the priests wore nothing
about them that was the work of prophane hands. The priestesses were
always distinguish’d from other women by a tunick of fine linnen,
which they wore upon a robe of the colour which shew’d the class their
husbands belong’d to. But as they wore above the tunick a mantle of
silk of what colour they pleas’d, embroider’d with gold, and dress’d
their heads to their own mind, they were as magnificent as the Roman
vestals have since been, without ever borrowing any thing from without.
These workmen partaking of the same principles as their masters,
were generally much more ingenious than those who work’d for the
publick. But as they never wrought for any without-doors, their works
serv’d as models, and excited emulation, without being the objects
of envy and jealousy. All the mechanick arts, rang’d in order in
these subterraneous habitations, form’d a long series of curiosities;
which Sethos being then oblig’d to take but a slight view of, pleas’d
himself with resolving to review again frequently. This subterranean
city, which made two thirds of the whole square, had several streets,
some larger, some less; and even squares, all equally illuminated
with lamps. Since the first construction of these dwellings, they had
contriv’d to pierce holes in several places quite thro’ to the surface
of the earth; not, indeed, for the sake of light, for it wou’d never
have been sufficient, but to receive a wholsome air into habitations
fram’d by the priests, which the first founders never thought of.
These openings, which all answer’d to some of the squares underneath,
terminated at top in the form of a well, in the court-yards or gardens
of sacerdotal houses; some of which had never been built but for that
purpose: and they found them, in course of time, very convenient to
let down provisions, and to draw up the most unwieldy of their works.
There were likewise, for the convenience of men, round about the inward
walls, several rows of steps like unto those we have describ’d in the
well of the pyramid: but towards the west, the depth was so great,
that they could discern the stars at noon-day, and even some of the
planets in their greatest northern latitude. And the priests soon took
advantage of this appearance, to observe at different hours the motions
of the stars and planets to the meridian, through the narrow cleft of
the lids which they sometimes caus’d to be put over these wells.
As the new initiate employ’d several days in taking this view, he came
out to take his meals and his repose, in some of the superior houses
which lay most conveniently in his way. The guide had them all given
him in writing; and those whom he met, directed them in every place
what they had to do.
Sethos came the fourth day to that place call’d, The Field of Tears
(_Lugentes campi_.) It was an oblong, of the breadth of three acres,
and the length of nine, encompass’d by four walks, in which terminated
several other of the subterranean passages, and was cover’d by a very
high vault. Here the officers of the second order were punish’d for
any crimes committed, according to sentence given by three priests;
and by different chastisements in proportion to the heinousness of
them. The most common crimes, which were for having certain number of
times fail’d in the punctual observance of their different employs,
were punish’d by hard and unprofitable labour for a certain number of
days or hours. The men, for example, one or more together, roll’d a
cylinder of stone, bigger or less, according to their number, up a sort
of hill rais’d across the eastern end of the field; and the cylinder
rolling down on the other side, they rais’d it to the top again in the
same manner till it roll’d back again to the same place from whence
it came, and there they begun again. The women drew water from deep
wells, to pour it into a canal of flowing water drawn from the canal
of the initiation; and which, after having travers’d the chief of the
subterraneous walks, border’d the east end of the Field of Tears. Here
is easy to discover the origin of the rock of Sisyphus, and of the
vessels of the Danaïdes in Orpheus. These men and women were naked to
their girdle; but it was their own fault if they receiv’d any corporal
punishment: and Sethos was very well pleas’d to find the overseers
employ’d in moderating the eagerness of those who were undergoing
their penitence. But faults more heinous were attended with pains
really afflicting. Tho’ the priests and priestesses were liable to
certain kinds of punishments, they were entirely hidden from the eyes
of initiates, to preserve the honour of the priesthood; and from the
secondary officers, to keep them within the bounds of that respect due
to their superiors. This caution was never dispens’d with but in crimes
of a scandalous nature, that had disturb’d the order of their house,
or were publickly known. For such, they were condemn’d to one or more
years of silence, which they were oblig’d to pass under-ground. Sethos
saw several priests and priestesses, cloath’d in black, divested of the
sacerdotal tunick, walking round the Field of Tears, and hiding their
faces, or going into the prison which was on the side of it. There
every one had his cell; but they had no conversation but with books,
which were not refus’d them. To conclude; in case of violation of the
secret, priests, initiates, and secondary officers were condemn’d to
a punishment full of horror in its nature, tho’ it might be short
enough. It was to rip up their bosoms and tear out their hearts; which
were given to be devour’d by birds of prey. It was even forbidden
the prophane to ask questions of any one whomsoever concerning the
secrets of the priesthood; and if by an extraordinary accident they
did surprize any, they were under penalty of death, ty’d down to the
same secrecy as the priests themselves. But whole ages hardly furnish’d
such an example; and it was only upon the idea they gave Orpheus of
the punishment of a revealer of their secrets, that he invented that
of Prometheus and Tityus: but he took the gigantick length, which he
gave to the body of Tityus in his fable, who, according to him, being
stretch’d out at length on the ground, cover’d nine acres, from the
real length of this field.
Sethos advancing yet farther, came to an inchanted place call’d, The
Elysian Fields. Here we must represent to ourselves a garden of about
three quarters of a league in length from north to south, according to
the situation of the pyramids, and of eight hundred paces broad from
east to west. This breadth began the last third of the whole square,
reckoning from the superior temple. Eight large parallel walks, which
travers’d at equal distances the whole subterranean city, led to these
Elysian fields, and began in some measure the garden, because they
were adorn’d on both sides with great vases of flowers or fragrant
shrubs. The priests, to embellish their Elysian fields, had employ’d
whatever human invention, rais’d upon poetick ideas, could imagine.
The light came from above to the whole extent of its superficies: but
as it fell to the bottom from the height of one hundred and forty
feet, it was something weaken’d; and the shadows of the trees, with
which this garden was fill’d, weakening it yet more, at full day it
seem’d but to enjoy the light of the moon. This situation has, perhaps,
given some room for a description of the garden of the Hesperides,
so as we read it in Scylax, the geographer. Those minds which have
experimented great passions, know how far a light thus allay’d, is
proper for gentle dreams. This it was that put Orpheus on giving the
Elysian fields a peculiar sun and stars, tho’ they had no other light
but from the sun and stars of our world. This immense opening was
bounded at top, as the other, in an enclosure intirely wall’d round,
which belong’d to the priests. The walls of these Elysian fields, which
terminated on the south side in an oval, and were cut off in a strait
line by a stately edifice on the north, seem’d to support the heavens
on the entablature on the top of them. The oval end appear’d to be a
prodigious water-work, which to the eye, deceiv’d by the height and
distance of the object, seem’d to proceed out of the clouds; and which,
after having form’d several large canals, was lost, like all the waters
of these subterranean mansions, in the bowels of the earth: but besides
all this, hidden pipes furnish’d water playing out in fountains in the
midst of an infinite number of basons. This whole garden was divided
into walks, groves, and labyrinths, adorn’d with excellent statues and
fine groupes of brass, marble and porphyry. The beds of the parterre
were long chests set into the ground, and fill’d with earth brought
thither, in which grew not only the most beautiful flowers, but other
ornamental plants, as myrtles, laurels, and orange-trees. In the middle
of this whole spot of ground were mark’d out large spaces, which serv’d
as areas or circus’s for divers exercises of the body; where not only
the secondary officers, in several of whose functions a great activity
was requir’d; but the children of the priests, both boys and girls,
agreeable to their sex, were train’d up in them. Their first view
in this, was to form and render the body active in general, as with
other Egyptians. The fruits of this care was to draw a great number
of people into their temples, by the exactitude and gracefulness with
which they perform’d the numerous ceremonies of their religion. And in
the common occurrences of life, tho’ the priests and priestesses were
more reserv’d, and had more modesty in their behaviour than worldly
people, there was observ’d a grace and an easiness in their posture and
carriage, which the knowing often took for a model.
But they had a reason of much greater importance to them, to make
their children expert in all those exercises which have since
compos’d the art of serious representations among the Greeks and
Romans. It was by means of theatrical scenes, that the priests of
the principal temples of Egypt, and especially those of Heliopolis
and Memphis, answer’d those questions which were propos’d to them
concerning future and hidden things[64]. They look’d upon this manner
of answering as less hazardous for them than the decisive oracles of
Butos, or the astrological predictions of Thebes, and capable at the
same time of causing more surprize in those who consulted them, and
who fancy’d they saw the very thing in question. The greater part of
the enchantments, related in fabulous history, were only such plays.
These representations were perform’d at Memphis, in that building which
form’d the northern extremity of the Elysian fields; and which, to
attract the greater veneration, had the frontispiece of a temple. The
priests of the first class, or those who apply’d themselves to sacred
literature, presided over these plays, and their children were train’d
up to them; tho’ among the other classes, they took both priests and
priestesses who seem’d to have the greatest talent for these exercises,
and they employ’d both men and women of the second order to serve at
them. The priests, who were mathematicians, put in practice whatever
experience had taught them in the mechanicks, for the probability of
the material shew, and the motion of the machines introduc’d therein.
The opticks were in every part observ’d with such nicety, that the
senses were faithful while they gave false ideas; and the objects
themselves could not have appear’d otherwise than their images seem’d
to do, in the perspective of their theatre. We must likewise allow,
that as they had no occasion for an entire amphitheatre, they plac’d
the person, or few persons, they were to answer to at each time, in
such a point of view as was an infallible illusion to their sight.
[64] The grounds of all this may be seen in the 11th chapter of
Meursius’s Eleusinia. M. l’Abbe Banier likewise gives an explication of
the enchantments practis’d in the temples of the antients, which comes
up to this. Orig. des fables, tom. 3. p. 168.
But all this was nothing in comparison to the measures which the
knowledge they had of the dispositions of the soul and body enabled
them to take, to prepare their spectators for this illusion. They
made them sometimes wait whole months; and during that time, they
endeavour’d to get partly out of them, and partly by other means,
those circumstances which were preliminary to the matter which gave
them uneasiness; that they might compose their verses, and prepare the
decorations of their scenes accordingly. They then receiv’d those who
consulted them into the private apartments they had in the temple: And
besides the mysterious ceremonies they perform’d before them there with
the gates shut, they fed them for several days together with nothing
but light food and delicious liquors, in which they mix’d soporiferous
potions. At last they took up a great stone towards the bottom of the
temple; and there they saw, by the favour of a gloomy and sparing
light, an easy slanting passage, by which they were to descend. They
were plac’d in a sort of car, which was only open before. The priest,
who was chief of the divination, plac’d himself by them; and if they
were women, they were accompany’d by a priestess, who was allotted them
from the beginning, as a companion and adviser. This car, compleatly
mounted upon low wheels, which were hidden, and making no noise,
was push’d gently from behind down the easy descent, as if it went
of itself, into one of the walks we mention’d above, which, in some
measure, began the Elysian fields. The car was first set in motion,
and continued in it by officers of the second order, who came, without
being seen, out of doors of this subterraneous passage, and who were
reliev’d by others from space to space. And thus it went on in an equal
motion to the Elysian fields, at the entrance of which they alighted.
Tho’ this place serves for a daily walk to all the subterraneous
inhabitants, yet when any such persons were expected, every thing
was so order’d that they saw none but whom, at a distance, they took
for heroes or heroins, wise men and virtuous women. The priest and
priestess, who did not suffer them to be out of their sight, nam’d the
chief of those whom they said had been beneficial to human society,
either by their great services, or by wise instructions, or at least
by good examples. They let them see at a greater distance vast crouds
of those, who, tho’ their virtues had been bury’d in obscurity, had
not been the less punctual in the observance of them during their
lives; nor were they less rewarded for them after their death. The
light fell equally upon all their faces, they were not, however, to be
distinguish’d. Nearer were those who had subdued the greatest of human
passions, love and anger; and next to them, those who had only given
way to chaste and lawful love; or who had only follow’d the motives of
a just anger against the wicked, for the benefit of the good, and the
advantage even of the wicked themselves. All these possess’d the bottom
of the Elysian fields, which was the most agreeable part. On the side
of them, in the wings, were those who had done great actions, but had
suffer’d them to be eclips’d by great and frequent frailties; or who,
in the course of their glorious undertakings, had sometimes taken the
counsels of their passions for the counsels of virtue. In another part,
to conclude, were those whom love had never indeed prompted to commit a
crime; but who, by means of this passion, had been render’d supine and
backward in the practice of their duty, and for ever averted from the
heroick course they had begun to pursue. The same restless spirit which
had tortur’d them in their life, but above all, a regret for having in
this manner travers’d their fate, follow’d them even in death. In vain
the women they had lov’d, represented to them how satisfy’d they ought
to be with the fame they had acquir’d: they had not that serenity in
their countenances, which is the effect of accomplish’d virtue, and
these women turn’d aside to weep. At these sights such persons thought
themselves truly transported into the habitations of the other world,
and believ’d none to be really alive but the priest and priestesses who
accompany’d them.
They were next conducted to the theatre, which they were told was the
temple of divination. At their entrance, a noble stair-case presented
itself to their view; but thro’ the steps they perceiv’d, as in a great
cavern, flames, which arose from a canal of spirituous and sulphurous
waters, which they had set on fire. This canal, tho’ but narrow, by
an effect of the opticks, seem’d to them a river of flames, of which
Orpheus made his Phlegeton. Beyond the flames they saw men and women
clad in skins, which fitted so close to their bodies, that they seem’d
naked. Frightful figures of the Eumenides or Furies were continually
scourging them: the vaults resounded with the reiterated blows, which
however not giving any wounds, shew’d they met with bodies capable of
sustaining eternal torments. These objects were shewn them as long
as was thought proper, according to their character; and they even
acquainted them with the causes of these different punishments, such as
they generally might apply to themselves. They were at last brought to
the front of the theatre, where the priest and priestess always seated
themselves by them. There, besides the chorus’s, which, with the help
of proper musick, represented in as lively, and in a more affecting
manner than nature itself, either people or armies, according to the
subject, the actors and actresses, by means of imperceptible masks,
and other secrets of the Pantomime art, counterfeited the visages and
voices of those persons the consulters were concern’d for.
Tho’ the priests did not give answer to every thing they were consulted
about with so much ceremony; and these theatrical representations were
in reality not perform’d above twice or thrice in a year; there were,
however, every day general preparations or representations of scenes
invented on feign’d subjects. The children of the priests regularly
attended them. The priests and priestesses who actually officiated
below, and even those of the superior mansions, came thither by turns,
either to act parts, or to give their advice. Initiates were likewise
admitted, and heard: and as they made trials of the effects of their
decorations and musick, these rehearsals or proofs of shews were finer
than the most finish’d pieces in the world. The Egyptian priests and
priestesses had their places assign’d them in the latter, as among the
Greeks and Romans since. It was surprizing enough to hear with how
much judgment they gave their opinions of them; because even those
who had receiv’d answers from them in this manner, believ’d they had
seen apparitions, and not representations. I am the shorter in the
description of this sacred anecdote, because we shall see an example
of it at large in the last book, of which Sethos himself will be the
object; but the consultation will be at Heliopolis, where the priests,
as we have before hinted, were more expert in divination than those of
Memphis.
I shan’t, however, quit this subject without removing an objection,
which may arise in the minds of our readers, how the priests of
Memphis, so enlighten’d, and so punctual in every article of morality,
could thus deceive mankind. The key to this mystery is, that they
themselves were seduc’d. It was a constant maxim amongst them, that
divination was inherent to the priesthood. They prepossess’d their
children with this opinion from their infancy, as they themselves
had in like manner receiv’d it from their fathers. Their sacrifices,
fastings and scourgings, preparatory to their answers, not in the
presence of those who consulted them, but amongst themselves,
sufficiently evince this truth. In like manner, all the measures they
took besides to get information of facts, their assiduities, as well in
their closets as private conferences, to endeavour to foresee future
events, by the circumstances of times, places, and persons, were in
their minds but so many natural means which they thought themselves
oblig’d to make use of, lest they should tempt the gods, and by their
temerity draw upon the priesthood the loss of so precious a gift. With
an eye to the same precaution it was, that they were more or less
precise in their answers, according to the inspirations they believ’d
they had receiv’d. They did not, however, attempt to conceal the secret
of this practice from their initiates. On the contrary, after having
acquainted them with their principle, they were glad to get light
from them on several questions they propos’d them, as from men who
had more knowledge of the world than they themselves. As for their
preparatives to work those who consulted them up to an illusion, or,
as they call’d it, an extasy; they had another view in them, which
they look’d upon as very commendable, with respect as well to them, as
to other persons to whom they might relate their adventure. It was to
inspire in them a love and fear of the gods; not only by a previous
view of the Elysian fields, and of Tartarus, of which they let them
have a glimpse, but by the great lessons, either given them in form, or
cunningly insinuated in their scenes. Indeed, in course of time, when
the practice of divination pass’d into Greece, or as it remain’d in
Egypt, the intention of the diviners became exceedingly deprav’d: For,
not to mention the palpable cheats of real impostors, only design’d
to trick men of their money, and to corrupt the virtue of the women,
the priests of some temples have had recourse to magick operations
and horrid sorcery, which they thought a surer method to discover
hidden causes than the invocation of the gods, or human and natural
enquiries. But, in short, the result of all these considerations taken
together, is this, that those of our Grecians who have attributed every
kind of divination to deceit, have, in this point, had but a faint
knowledge of mankind, and that the prepossession and enthusiasm of
those who pretended to this gift has had a greater part in the error of
divination, and has kept it up longer than fraud alone would have been
capable of. However, as both these causes give equally place to truth,
which becomes more and more manifested, divination loses ground daily;
and we may, without being masters of that art, foretell its approaching
and entire extinction. On the side of the Elysian fields, advancing
towards the pyramids, was the last part of these subterraneous
mansions, or the Pantheon of the priests of Memphis: On occasion of
which I shall observe, that whole Egypt was call’d, The Pantheon of
the Universe. Tho’ the whole extent of these subterranean habitations
was in general call’d the temple, properly speaking, the pantheon
alone deserv’d that name. The entrance to it was thro’ several very
deep arches, plac’d behind the trees on the west-side of the Elysian
fields. The roof of this temple was not extremely high, exceeding only
by ten feet the height of the arches, which were of twenty feet: but
tho’ the breadth was but of forty feet, the length was extraordinary,
being equal to that of the Elysian fields, comprehending even the
depth of the theatre. Less would not have been sufficient to contain
all the deities of Egypt in separate chapels; nor was there a chapel
allotted to every one: for the Egyptians ador’d, at least, the thirty
thousand deities, of which Hesiod the poet tells us. The sanctuary of
this temple was consecrated to Isis, the mother of nature, or nature
herself. Her statue was there plac’d upon a pedestal, much the same
as Apuleius, in his Metamorphosis, represents this goddess appearing
to him in a dream. The foremost chapels on the right and on the left,
contain’d each separate the image of one of the chief deities, which by
the Romans, to whom Pythagoras brought them out of Egypt, were call’d
_Cosentes_ or _Selecti_, q. d. counsellors of Jupiter, or chosen for
his counsel[65].
[65] See Kirk, tom. 1. p. 174, 175.
Next to them came the demi-gods, call’d _Semons_ or _Medioximi_, half
men, or middling deities. The images of these, as many of them as
were known by name, were plac’d several together in the succeeding
chapels. The last chapels continu’d to the line of the frontispiece of
the theatre, and were appropriated to that infinite number of unknown
deities, who, according to them, had their habitations neither in
heaven nor hell, but were dispers’d in the air, upon the earth, and
in the waters. They were represented by general figures, or such of
which one serv’d for a whole kind. These idols were plac’d in their
several chapels, with their faces all turning towards the bottom of
the temple, as that of Isis was in the sanctuary: but the bottom
of the temple, from the line of the frontispiece of the theatre to
the wall at the end, thro’ which there was no entrance, was reserv’d
for the mischievous gods, otherwise call’d evil genius’s. Typhon was
represented standing, leaning with his back against the wall, and of
the same height; his arms stretch’d out reach’d the walls on the right
hand and on the left; near in the same manner as the statue of Serapis,
the Pluto of the modern Egyptians, in his temple, which we now see at
Alexandria[66]. But Typhon had the figure of a man only from his head
down to his navel; he was represented with flames proceeding out of his
eyes and mouth, and from the trunk of his body two enormous dragons,
which supply’d the place of thighs and legs[67]. His fingers were
vipers, agreeable to the description which Hesiod gives of Typheus,
and Apollodorus of Typhon, which were the same. From the bottom of
the temple to the line of the frontispiece of the theatre were twenty
chapels on each side, in which were the images of the malign genius’s,
which, like the figure of Typhon, fac’d the good deities, to shew
their opposition to them. The walls and roof of the temple, as well as
of the arches on each side, were adorn’d with hieroglyphicks, which
contain’d the history, as well as an account of the worship, of the
gods in the pantheon. Here were perform’d every night, from ten till
two, several sorts of sacrifices and ceremonies; at which were present
all the inhabitants of those lower mansions, even the prisoners of the
Field of Tears, as well as those who had fail’d in the trials of the
initiation, the priests and priestesses of the upper house, when they
would, provided they did not neglect their common functions elsewhere,
the greater part of the initiates, and the new initiate and his guide
the three last days of the manifestation.
[66] See Kirk, tom. 1. pag. 199.
[67] See his fig. in Kirk, ibid. pag. 221.
As these nocturnal ceremonies began before the end of the natural day,
they first offer’d their devotions to those divinities to whom the day
was consecrated. Most of them had their peculiar victims; and they
even knew the several sorts of wood which they were to use, either to
burn the victim whole, or some parts of it[68]. The wood was set on
fire, according to the different dignities of the gods; either by the
sun-beams, brought thither by means of a parabolical glass, as the
sacred fire of the vestals, or by the sparks from a flint struck by
a steel; or lastly, by the flames of a lamp. The Greeks and Romans
adopted these niceties, and carry’d them so far as to observe the
difference of fountains from whence they drew the water to extinguish
the fire with which the victim was consum’d. As in Egypt they have no
other water but that of the Nile, they made use of that only in their
sacrifices; but they fetch’d it every day out of the great channel of
that river for the use of the pantheon. This, perhaps, gave occasion to
those authors whom Diodorus follow’d, to say, that three hundred and
twenty priests of Memphis brought every day water out of the Nile the
distance of several furlongs.
[68] See for this whole account, Kirk, tom. 1. Syntag. 3. cap. 9. & 10.
Some of these deities had only sacrificing priests, and others none
but priestesses. But at midnight the sacrificing priest for the day,
follow’d by two lines of priests, came out of the last arch towards
the bottom of the temple, on the side of the Elysian fields, and went
into the sanctuary to the statue of Isis. They were accompany’d by a
great chorus of musick form’d by other priests, priestesses, and even
their children of both sexes, and of all ages from nine years upwards.
When the sacrificing priest was come to the statue, the two lines of
priests stopp’d, and made room for the offering which follow’d to pass
betwixt them. And here the truth of the historical fact obliges me
to say, that this offering was carry’d by priests daughters, to the
number of eighteen, two and two, naked, and having each a basket of
fruit, or other presents, according to the season. These girls began
this office at thirteen, and continued it till their marriage. The
sacrificing priest receiv’d and emptied all these baskets upon a great
square altar, on the foot of which was this inscription; which being
copy’d from the Egyptian upon a marble, is yet to be seen in a temple
of Capua[69]. _Te, tibi, una, quæ es omnia, Dea Isis._ That is, We offer
thee to thyself, thou only and universal deity, goddess Isis. The
maidens who brought the offering, retired behind the sanctuary, and the
priests went into it, to accomplish the ceremonies, which lasted near
two hours, always accompany’d with the sound of voices and instruments.
These ceremonies differ’d in the four seasons, as did the hymns,
which were the subject of their musick; many of which were afterwards
sung in the superior temple, and from thence came into the mouth of
every Egyptian, for the beauty of their verses and tunes, which were
sometimes heighten’d by novelty.
[69] See Kirk, tom. 1. pag. 188.
These were the mysteries of Isis; the secrecy of which made them
so respected in the flourishing ages of Egypt; and which having
been reveal’d during the confusion of wars, and the oppression
of conquerors, have serv’d as an example or pretext for that
licentiousness which has since spread itself over the temples of Greece
and Italy. By all the memoirs that have come to my hands it plainly
appears, that the priests and assistants in antient Egypt never made
an ill use of what pass’d before their eyes in the Pantheon. Orpheus
has express’d the discretion they were ty’d down to on this head by
the awfulness of the place, under the image of Tantalus standing in
the midst of water, but not being able to drink. Lycurgus, carrying
his ideas yet farther, suppos’d that wisdom which reign’d in Egypt
throughout the whole sacerdotal order, in which no instance has been
known of any disorder arising from a passion for women, was owing to
their seeing them in this manner naked every day. And this it was made
him establish in his republick the luctations or wrestlings at which
the youth of both sexes perform’d their exercises naked in the sight
of the whole world. He said, the Lacedemonian women were deck’d in
the circus by the publick modesty, from what he had heard the priests
in Egypt say, that theirs were deck’d in the Pantheon with religious
holiness. However, a long experience has convinc’d the wise of the
truth of that sentence of the old Latin poet Ennius, who says, that
nakedness expos’d to the eyes of the citizens, is the original source
of all the disorders of a republick. _Flagitii principium est nudare
inter cives corpora._ A very faint knowledge of the Greek and Roman
history is sufficient to give us an idea of that shameful excess to
which the first communication of the mysteries of Isis discover’d,
carry’d those nations. The Egyptians themselves, fallen from their
pristine austerity, had introduc’d into the temples, which they
were allow’d to erect out of Egypt, and especially at Rome, such an
extravagant licentiousness, that the senate made several decrees to
abolish those temples they call’d Memphitick. Popular superstition,
supported by a habitude rooted in debauchery, had render’d these
decrees of no effect, till the consul Paulus Emilius himself took an
ax, and began the demolition of them. These temples were re-establish’d
under the dictatorship of Sylla, and destroy’d again by the consul C.
Calpurnius Pison[70]. The emperors, successors of Augustus, rebuilt
them, or pull’d them down, according as they prov’d enemies or fathers
of their country; and the vigilance of that most holy and pious prince
Marcus Aurelius Antoninus, who now governs the world with as much
wisdom as glory, has enough to do to prevent these infamous practices
from being restor’d every day in some part or other.
[70] See on this subject T. Liv. dec. tom. 1. 9.
Sethos, to omit nothing, enter’d, after the sacrifice of the last day
of the manifestation, thro’ one of the western porches of the Pantheon
into that walk, which ran along the bottoms of the pyramids; and having
found the iron grates which bounded it on the northern side, he had
the satisfaction of touching it on the inside, as he had done without,
when he was with Amedes at the bottom of the well of the pyramid. By
that, he in some manner bore testimony to himself, that he had happily
accomplish’d the painful and perilous course of the initiation. He lay,
however, that night, according to custom, in the subterranean mansions;
while preparation was making against the next day for the magnificent
procession, which they call’d, The great Isiack Pomp, or, The Triumph
of the Initiate.
The evening before, six officers of the second order appear’d on
horseback before the king’s palace, which, as we have already said, was
opposite to the temple at the other end of the square: and there they
proclaim’d by sound of trumpet, that the next day a new initiate would
appear. They afterwards made the same proclamation in every street of
the city thro’ which the procession was to pass. They did not mention
the initiate’s name, but they declar’d him to be an Egyptian. For
with regard to foreign initiates, the proclamation was only made at
the gate of the temple; because the procession, which was not near so
pompous, went only round it. This was always agreeable news to the
kings, who believ’d they thereby gain’d a faithful servant upon all
occasions. But it was yet a greater joy to the people, who look’d upon
the Egyptian initiates as wise mediators between the king and them,
and as powerful protectors about his person. As many years generally
pass’d without their attaining so great an advantage, the rarity of it
enhanced the value, and inspired every one with an earnest desire to
see this ceremony. Upon this particular occasion the dispositions of
the court were alter’d. They had then no suspicion there that the new
initiate was Sethos. Every one thought him out of Memphis, and some
even believ’d him out of Egypt: and besides, considering the corruption
of manners, and meanness of sentiments in which the greater part of
the courtiers were plung’d, they look’d back to the age of fables for
those heroick times when kings or sons of kings were candidates for
the initiation. Sesostris, who was initiated at Thebes, was the last
king of Egypt, who had the ambition to aim at this dignity. And thus
the queen, in imitation of those mothers who think they have taken
great care of their children, when they forbid them all exercises
that require resolution and courage, did not fail, when she heard the
news, to observe to the ladies about her, that if she knew one of her
sons should desire to be initiated, she would soon prevent it: and the
judicious company was very much dispos’d to applaud her. As for the
king, as he did not meddle with the affairs of state, and only employ’d
his servants in his amusements; he was very little affected with the
merit of the initiation, and propos’d to himself no other satisfaction
in it, but the pleasure of seeing this pomp pass under the windows of
the palace.
The whole night was employ’d in adorning the inside of the temple with
whatever the priests had most magnificent in their treasury; and the
citizens of Memphis prepar’d the streets, and embellish’d the outsides
of their houses with their most precious moveables. A little after
sun-rising, the temple was open’d to the people, and in the middle
of the sanctuary they saw the tabernacle of Isis, which was brought
up from the subterranean temple. It was a large coffer, cover’d with
a veil of white silk, embroider’d with hieroglyphicks in gold, over
which was a black gauze, to signify the secret of the mysteries of the
goddess. Before the procession mov’d, they offer’d a sacrifice to her;
during which, the daughters of the priests, who never appear’d abroad
but on the festivals of Isis, danc’d, by turns, grave dances to the
sound of instruments alone. Immediately afterwards the march began
towards the city. The six officers, who had proclaim’d the ceremony,
went first, sounding their trumpets from time to time; and two lines of
guards of the same order march’d on each side of the procession, the
whole length of it. Of the four classes of priests, the mathematicians,
the physicians, and the lawyers went first, preceded by their children
in the same order, and in the same habits as themselves. All the
priests wore a black robe under a tunick of fine linnen; but over the
tunick, the three first classes of the procession wore robes of blue,
violet or red; of which one part cover’d their heads. Between the two
lines march’d, one by one, priests, whom they call’d Pastophores:
instead of robes, they had cloaks of the colour of their class; and
they carry’d the books of Mercury, from whence they borrow’d their
sciences[71].
[71] Clem. Alex. Strom. lib. 6.
After this first part of the procession, came a priest of the first
class in a black cloak, who carry’d in both hands the famous Isiack
table, resting upon his breast; it was of copper, but border’d and
travers’d with plates of silver, upon which were engraven the emblems
of the mysteries of Isis, represented by the figures of men and women,
standing or sitting, and of which some had the heads of beasts[72]. He
was follow’d by the daughters of the priests, clad in tunicks of fine
linnen, over robes of the colour of their fathers class, and having
over their tunicks a sort of scarfs, each of a different colour,
embroider’d with gold, with golden tufts, and fasten’d on their left
shoulders with a precious stone. They were dress’d in their hair
with tufts of herons feathers, and adorn’d with ear-rings, necklaces
of pearls, and bracelets of an inestimable value. They form’d four
lines, and went arm by arm, two and two. The priestesses, who were
governesses, went in the middle, cloath’d all in black, excepting their
tunicks; and on the sides of these extraordinary beauties, which were
but seldom seen, the guards were doubled. By the bare description of
Apulieus, we find that even other women, who were initiated to Isis,
since the devastation of Egypt, have taken the place of these damsels
in such sorts of processions, at which even the other priestesses did
not assist before. After these damsels, came a very great choir of
musick, compos’d of priests and their children, who proclaim’d the
approach of the tabernacle of Isis. It was carry’d on the shoulders of
eight priests: but immediately preceding it, went maidens of the second
order, clad in habits of white woollen, very fine, and adorn’d with
flowers, who having citterns and tabors in their hands, danc’d before
the tabernacle a sort of light dances; the imitation of which the
Greeks have carry’d too far in their Orgies. Others of these maidens,
who went on each side, burnt perfumes; the smoke of which surrounding
the tabernacle, it seem’d to be always in a cloud. The high-priest
walk’d alone after the tabernacle. He was cloath’d in white under his
tunick; and over it with a purple robe lin’d with ermin; the train of
which was carry’d by two children of the second order. He had a sort
of mitre on, peculiar to him alone, and he only had the augural staff,
which all other priests bore in his absence. He was follow’d by the
priests of the first class, or interpreters of the sacred literature,
whose books were likewise carry’d by Pastophores. Two among them
carry’d a pole on their shoulders, upon which was plac’d the augural
or divinitory urn; it was cover’d by an astrolable, a quadrant and
a compass. For tho’ astrology was more in use at Thebes than in the
other temples, astronomical instruments were every where the symbols
of divination. All the priests of this class were cloath’d, under and
above their white tunicks, in black. The antientest went nearest the
tabernacle. So, contrary to the order of the three first classes, they
were follow’d by their children, the two lines of which were clos’d by
the four prefects of education. Here, properly speaking, the Isiack
pomp ended. It was seen upon other occasions, but had never been so
numerous, and so magnificent as on this.
[72] See Kirk. about this table; OEd. Ægypt. tom. 4. pag. 80. & seq. and
the Ant. of F. Montfaucon, vol. 2. part 2. page 331.
The last part of the procession, or the triumph of the initiate, had a
military appearance, even with regard to those who were not warriors;
because it was suppos’d, that they defended their country in their way:
and besides, the initiates were indifferently of every profession for
the service of the king and of the publick. At the head of the second
interval, appear’d, under the sound of fifes and kettle-drums, three
standards flying. The first bore the symbol of the kingdom of Memphis,
which was the Ox Apis; the second that of Egypt, which was a sphynx;
and third that of the whole world, which was a serpent, biting his
tail, in the form of a circle. This was to signify the order according
to which the initiate devoted himself to the service of mankind. The
initiates appear’d next; they were but few in number in every nome: and
those who had any employs, either in war, or in the provinces, did not
quit them to be at this ceremony. However, if there were any initiates
of another nome, they had their places here according to the order
of their reception, for all the initiates of Egypt made but one body.
They march’d one by one in their usual habits, that is, in a vest of
fine linnen which reach’d but to their knees, and which they never went
without; and over their vest was the robe of their dignity or function:
on the side of them, and out of the rank, went the foreign initiates,
if there were any in Egypt: and thus it was that Orpheus assisted at
the triumph of Sethos. According to this order it often happen’d that
generals and even princes, who were younger in the initiation, gave
place to mere citizens.
At last appear’d the new initiate, having at his right-hand the
youngest of the priests, and at his left the eldest of the initiates.
For this first day he was cloathed only in a white tunick, with a
train trailing after him of the length of his body: Over it he had
a shoulder-belt, white border’d with black, at which hung a sword;
the hilt of which was only of steel: instead of a girdle, he had a
fire-colour’d scarf, embroider’d with gold: He had a chaplet of myrtle
on his head, and in his hand he held a large branch of palm, as the
symbol of peace: His head was cover’d with a white veil, which fell
over his face and breast, thro’ which he could see enough to walk by,
but which hinder’d every body from knowing him. Behind him follow’d a
triumphal chariot, drawn by four horses in front. Four virtues held a
triumphal crown over the empty seat; and images of the vices enslav’d,
border’d all the circumference of the footboard. This chariot was,
excepting some symbols, like to that in which generals made their
entries into the chief cities of Egypt, at their return from any signal
victory. But the initiate never went into his; to shew that he did not
aspire even to those exterior honours which his great actions might
merit. In this ceremony the initiate had at all times been receiv’d
with great acclamations of the people. But the extravagance and
injustice of Daluca’s administration, made the hopes of some relief
of yet greater concern to all the inhabitants of Memphis. Flowers and
sweet essences were scatter’d in abundance on the initiate from the
windows and streets. No musick was ever so affecting as the concert of
benedictions they bestow’d upon him. It was for this reason, though the
joy had been less at other times, that the initiate always went veil’d;
that he might apply no part of these transports of publick affection to
himself, and that he might, on the contrary, suppose they were only due
to the high esteem had for a body, whose examples he was hereby taught
to follow, and whose glory he was encourag’d to maintain.
Sethos, after having in this manner made a circuit of a great part
of the city, came to the square, in which was the king’s palace. The
king, the queen, and a croud of courtiers waited their coming, in a
long balcony, adorn’d with rich tapestry. Osoroth, who by nature was
good, seem’d to take part in these rejoicings, as the acclamations
proclaim’d their approach. As far as he could see the last division of
this pomp, and above all, when he discover’d the head of the initiate,
which was at least equal to the tallest, he felt a soft commotion,
which immediately rais’d in the queen, who was an enemy to all good, a
very lively jealousy: But her confusion was sensibly increas’d, when
the initiate ascended a high scaffold, erected according to custom,
before the balcony of the palace. Here he kneel’d down on a cushion,
and made a profound reverence to the king. Then rising, he drew his
sword, as offering it for his service. At this action, which the young
prince perform’d with a wonderful grandeur and noble air, Osoroth,
almost with tears in his eyes, stoop’d, and stretch’d out his arms as
to embrace this initiate. He then turn’d to the right and to the left,
to inspire every one with that tender admiration with which he himself
was pierc’d. The people, encourag’d by this example, vented thousands
of joyful acclamations address’d to the king. They wish’d him to be
their master, and to continue so during a long course of life. At the
same time they fix’d their eyes upon the queen in a manner, which tho’
no otherwise insulting, than in their secret intentions, she however
perfectly comprehended. This lady, who, in compliance to the king, was
oblig’d to conceal that real rage, which gnawed her very soul, under a
forc’d smile, was for a long time the object, not only of the people,
but even of the courtiers, who detested her, tho’ they were become her
slaves. But her disorder was yet infinitely greater, when the initiate
was gone down from the scaffold, and return’d to the temple, holding in
one hand his naked sword, and in the other his branch of palm crossing
one another. For the king took this occasion to ask the queen after
his son, who, he said, had the same shape and gaite as the initiate.
He added, that he wish’d it had been Sethos, and that he should think
it a happiness in his old age to have a son who might deserve so great
an honour. The queen, who was confirm’d in her belief of Sethos being
absent, because she did not see Amedes among the initiates, inform’d
the king of the journey for which Sethos and Amedes had desir’d leave
three months before. The king took it ill she had not acquainted him
with it. He even said, if she had inform’d him of it, he should not
have been so long absent, but have been back again time enough to
have seen a triumph which would have stirr’d up his emulation. But
the hour of Osoroth’s conversion was not yet come, and he had more
violent shocks than that to suffer before he could be awak’d out of his
lethargy; or rather, the present object, which always affected this
prince, soon gave way to other impressions.
In the mean time the initiate being enter’d into the temple, ascended
a very high throne. The uppermost step was large enough to hold three
or four people together. Two officers of the second order follow’d him
thither, and drew two large curtains before them. While certain hymns
were singing below, which explain’d, in the nature of a prophecy, those
benefits which might be expected from an initiate of illustrious birth,
Sethos put on his common habit over his white vest; and in about half
an hour, the curtains being drawn away, discover’d him to the people,
with which the temple was crouded. The acclamations were doubled at
the sight of him, and the news was instantly carry’d to the king. The
queen, who was present, was cast into an excess of despair, which she
was oblig’d then to dissemble, but which will soon produce very fatal
effects. In the mean time they had further information, that Sethos was
to stay the remainder of the day and the ensuing night in the college
of the priests; where there were to be great rejoicings on account of
his reception.
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[Illustration: Decorative header]
THE
LIFE
OF
_SETHOS_.