Читать книгу Eastern Life - Harriet Martineau - Страница 16

While at breakfast the next morning (January 8th) we drew to shore under the great rock on which stands Ibreem, the station of Roman and Saracenic garrisons, in times when it was necessary to overawe Nubia, and protect the passage southwards. It was an important place during the wars of Queen Candace with the Roman occupants of Egypt and Nubia. It appears that the word Candace was probably a title, and not a proper name, – it being borne by a series of Ethiopian queens; – a curious circumstance by itself. Of the queen Candace who marched against Ibreem (Prêmnis), we are told by Strabo that she was a woman of masculine courage, and had lost an eye.

We saw from our deck some grottoes in the rock, with paintings inside; and longed to get at them: but they were so difficult of access (only by a rope) that Mr. E. went alone. They are of the time of the great Ramases and three earlier sovereigns of the same Period. The painting is still vivid; representing votive offerings. There are some very small statues in high relief at the upper end.

I could not be satisfied without mounting the cliff: and from its summit I obtained a view second only to that above Asyoot. I could now understand something of the feeling which generates songs in praise of Nubia; for many charming spots were visible from this height, – recesses of verdure, – small alluvions, where the cotton shrub was covered with its yellow blossoms, and crops of grain and pulse were springing vigorously. On the Arabian side, all looked dreary; the sandy areas between its groups of black crags being sprinkled with Sheikhs' tombs, and scarcely anything else; and the only green being on a promontory here and there jutting into the river. The fertility was mainly on the Libyan shore; and there it must once have been greater than now. Patches of coarse yellow grass within the verge of the Desert, and a shade of grey over the sand in places, seemed to tell of irrigation and drainage now disused. A solitary doum palm rose out of the sand, here and there; and this was the only object in the vast yellow expanse, till the eye rested on the amethyst mountains which bounded all to the south and west. Some of these hills advanced and some receded, so as to break the line: and their forms were as strange and capricious as their disposition. Some were like embankments: some like round tumuli: some like colossal tents. The river here was broad and sinuous; and, as far as I could see, on either hand, its course was marked by the richest verdure. The freshness and vastness, and sublime tranquillity of this scene singularly impressed me.

The chief interest about the town or fortress was in the mixture of relics, – Egyptian, Greek, Roman, Saracenic, and Turkish. The winged globe, Greek borders and columns, Roman walls, mosques, and Turkish fortifications, – all these may be seen in half an hour's walk, heaped together or scattered about. The modern dwellings appear to be, for the most part, made of rough stones, instead of mud; – the stones lying ready to the hand, I suppose, and the mud having to be brought up the rock. It is a truly desolate place now.

In the afternoon, we saw the capital: – Dirr, the capital of Nubia. – On the bank, we met the governor and his suite, with whom we exchanged salutations. We were walking so slowly, and were so ready to be spoken to, that the governor might have declared his wishes to us if he had not been shy. He preferred sending a message through our Rais, whom we met presently after; and to whom he said that he was ashamed to ask us himself, but he should be much obliged to us to give him a bottle of wine. Such was the request of the Mohammedan governor of the capital of Nubia! Our dragoman could not keep his countenance when he delivered the message. We did not see his Excellency again, and he never sent for the wine: so he did not sin against his law by our means.

Dirr reminded me, more than any other place, of the African villages which Mungo Park used to set before us. It has two noble sycamores (so-called), one of which is the finest we saw in the country. It had a deewán round it, where the old people might sit and smoke, while the young sing and dance. The governor's house is partly of burnt brick, – quite a token of grandeur here. The other houses were of mud, as usual; – clean and decent. The cemetery shows signs of care, – some low walls, ornamented at the coping, surrounding some of the graves, and pebbles being neatly strewn over others. The roads were ankle-deep in dust. The palm-groves, with the evening light shining in among the stems, were a luxury to the eye. People looked clean and open-faced. Some of them were very light; and these were probably descended from Sultan Selim's Bosnians, like many of the fair-complexioned people in the neighbourhood of the Sultan's garrisons. – Many articles were offered for sale, – the people hastening to spread their mats in the dusty road, and the women holding out their necklaces and bracelets. One woman asked five piastres for her necklace; and she would have had them; but seeing this, she suddenly raised her demand to twenty. She is probably wearing that necklace at this moment. The gentlemen bought mats for our tents here, giving nine piastres (1 s. 8½ d.) apiece for them.

The temple of Dirr interested us much, from the novelty of its area and portico being in the open air, when the rest of the temple is in the rock. I may observe too that this was the only temple we saw in Nubia which stood on the eastern bank. – The area once had eight pillars, the bases only of which remain: and of its war pictures nothing is visible but faint traces. I made out only a chariot-wheel, and a few struggling combatants. We have here the same subjects, and the same deity, as at Aboo-Simbil. Ramases the Great consecrates his victories to the god Ra, whom he calls his patron, and after whom he is named Ra-mses. – The corridor or portico is faced with four Osiride pillars. Through it, we enter the rock part of the temple, and find ourselves in a hall supported by six square pillars. The walls are sculptured over in »intaglio relevato«, as it has been called; – that is, the outlines are cut in a groove, more or less deep, and the relief of the interior rises from the depth of the groove. The walls are now stained and blackened; and they have a mouldering appearance which portends speedy defacement. But the king and his captives, and his lion and his enemies, and his gods and his children, are still traceable. Over the lion, which seems a valuable auxiliary in the battles of Ramases, and which is here seizing a captive, is written an inscription which says, according to Champollion, »The lion, servant of his majesty, tearing his enemies to pieces.« – Champollion found here a valuable list of the names of the children of Ramases, placed according to their age and rank. In the small temple at Aboo-Simbil, the king has his son at his feet, and his wife has her daughters, with their names and titles inscribed. At this temple of Dirr, the list is apparently made complete, there being here seven sons and eight daughters, with declarations of their names and titles.

The adytum is small. The four figures which it once contained are gone; but their seat remains, and their marks against the wall. Two dark chambers, containing some imperfect sculptures, are on either hand; and this is all. This temple is twenty feet deeper in the whole than the small one at Aboo-Simbil, but it is inferior in workmanship.

On our return to the dahabieh, we saw a sight very rare to us now; – a cloudy sky. The sky looked angry, with its crimson flushes, and low hanging fiery clouds. We found the people angry too, – upon a subject which makes people elsewhere strangely passionate, – a currency question. The inhabitants of Dirr have only recently learned what money is, having traded by barter till within a very short time. They had this evening some notion in their heads which our dragoman and Rais thought absurd, about a change in the value of money in the next trading village: and they came down to the bank clamouring for more money for their mats and necklaces. When all explanation and remonstrance failed to quiet them, Alee snatched up a tub, and threw water over them: and then arose a din of screams and curses. We asked Alee what the curses were: they were merely the rational and safe hope that we might all die.

The crimson flushes faded away from the sky, and the angry clouds melted: but we had now no moon except before breakfast, when we were glad to see her waste daily.

There was another temple in waiting for us the next morning (January 9th) – another temple of the Great Ramases; that of Subooa. The novelty here was a very interesting one; the Dromos (Course or avenue) and its sphinxes.

The temple is about five hundred yards from the shore; and a few dwellings lie between. The sand was deep and soft, but, for once, delightfully cool to the feet, at this early morning hour. This sand has been so blown up against the sphinxes as to leave but little of them visible. There are four on each hand, as you go up to the propyla: but one is wholly covered; and five others are more or less hidden. Two are unburied; but their features are nearly gone. The head of another is almost complete, and very striking in its wise tranquillity of countenance. Two rude statues stand beside the sphinxes at the entrance of the dromos; and two colossi lie overthrown and shattered beside their pedestals at the inner end of the dromos, and before the propyla. The cement seems to have fallen out between the stones of the propyla: but over their mouldering surface are war-sculptures dimly traceable: – the conquests of Ramases again. Within the gateway is the hall where ten Osirides are ranged, five on each hand, dividing the hall into three aisles. Here I saw, for the first time, how these massive temples were roofed. The ten Osirides supported the heavy architrave, whose blocks joined, of course, over the heads of the colossi. From this architrave to the outer walls were laid massive blocks of stone, which formed the roof. We shall see hereafter that when it was desired to light the interior, the roof over the middle aisle was raised above that of the side aisles; and the space left open, except for the necessary supporting blocks, or (as at El-Karnak) a range of stone gratings.

The Osirides here are very rude; composed of stones of various shapes and sizes, cemented together. I suppose they were once covered with cement; but now they look, at the first glance, like mere fragments of pillars. A second look, however, detects the crossed arms, and the crosier and flagellum. – Of the adytum at the extremity nothing was visible but the globe and asps over its door; and the sand was so drifted into the hall that we could see over the wall at the upper end. It will be perceived that this is a rude and ruined temple, with no interest belonging to it but its antiquity and its array of sphinxes.

That evening, we had the promise of another temple for the next morning's work. We reached Dakkeh, the Pselchê of Strabo, at 10 P.M.: but we could not moor under the western bank, from the strength of the wind, and were obliged to stand across to the other shore.

The morning of the 10th was bright and cool, and we were early ashore, where we saw a good deal besides the temple. A village, small, but not so minute as usual, stands near the bank; and its inhabitants are good-looking and apparently prosperous. I saw, from the top of the propylon, a large patch of fertile land lying back on the edge of the Desert, or in it. A canal or ditch carried water from the river to this land, where there were two or more sakias to lift it. At least, I saw a belt of flourishing castor-oil plants and other shrubs extending from the river to where they met the sakias. Further in the Desert I observed more of those grey expanses which tell of cultivable soil beneath, and of former irrigation. This must have been a flourishing district once; and it is not a distressed one now.

The women were much adorned with beads, – blue, black, and white. Some would permit us to examine them: others fled and hid themselves behind huts or walls, on our merely looking in their faces: and of these none was so swift as the best-dressed woman of them all. She had looped back, with her blue necklace, the mantle she wore on her head, to leave her hands and eyes free for making her bread. Of all the scamperers she was the swiftest when our party began to look about them. A mother and daughter sat on the ground within a small enclosure, grinding millet with the antique quhern: a pretty sight, and a dexterously-managed, though slow process. Several of the women had brass nose-rings, which to my eyes look about as barbarous and ugly as ear-rings; and no more. When we come to the piercing flesh to insert ornaments, I do not see that it matters much whether the ear or nose is pierced. The insertion is surely the barbarism.

While I was on the top of the propylon of Dakkeh, I saw far off to the north-west a wide stretch of blue waters, with the reflection of shores and trees. Rather wondering how such a lake or reach of the river could be there, while the Nile seemed to be flowing northeast, and observing that these waters were bluer than those of the river, I asked myself whether this could possibly be the mirage, by which I had promised myself never to be deceived. My first thought was of mirage: but a little further study nearly convinced me that it was real water, – either a lake left by the inundation, or a reach of the river brought there by a sudden bend. I was still sufficiently uncertain to wish my friends to come up and see: though the reflection of the groves and clumps on the banks was as perfect as possible in every line. Just as I was going down to call my party, I saw a man's head and shoulders come up out of the midst of the lake: – a very large head and shoulders, – such as a man might have who was near at hand. The sensation was strange, and not very agreeable. The distant blue lake took itself off in flakes. The head and shoulders belonged to a man walking across the sand below: and the groves and clumps and well-cut banks resolved themselves into scrubby bushes, patches of coarse grass, and simple stones. This was the best mirage I have ever seen, for its beauty and the completeness of the deception. I saw many afterwards in the Desert; and a very fine one in the plain of Damascus: but my heart never beat again as it did on the top of the Dakkeh propylon. – I had a noble view of the Desert and the Nile from that height; and it was only sixty-nine steps of winding stair that I had to ascend. These propyla were the watch-towers and bulwarks of the temples in the old days when the temples of the Deities were the fortifications of the country. If the inhabitants had known early enough the advantage of citadels and garrisons, perhaps the Shepherd Race might never have possessed the country; or would at least have found their conquest of it more difficult than, according to Manetho, they did. »It came to pass,« says Manetho (as Josephus cites him), »I know not how, that God was displeased with us; and there came up from the East, in a strange manner, men of an ignoble race, who had the confidence to invade our country, and easily subdued it by their power without a battle. And when they had our rulers in their hands, they burnt our cities, and demolished the temples of the gods, and inflicted every kind of barbarity upon the inhabitants, slaying some, and reducing the wives and children of others to slavery.« It could scarcely have happened that these Shepherds, »of an ignoble race,« would have captured the country »without a battle,« and laid hands on the rulers, if there had been such citadels as the later built temples, and such watch-towers and bulwarks as these massive propyla. Whenever I went up one of them, and looked out through the loop-holes in the thick walls, I felt that these erections were for military, full as much as religious purposes. Indeed, it is clear that the ideas were scarcely separable, after war had once made havoc in the valley of the Nile. As for the non-military purposes of these propyla; – they gave admission through the portal in the centre to the visitors to the temple, whether they came in the ordinary way, or in the processions which were so imposing in the olden times. It must have been a fine sight, from the loop-holes or parapets of these great flanking towers, – the approach or departure of the procession of the day, – the banners bearing the symbol of god or hero; the boat-shrine borne by the shaven and white-robed priests, in whose hands lay most of the power, and in whose heads all the learning, of their age. To see them marching in between the sphinxes of the avenue, followed by the crowd bearing offerings; the men with oxen, cakes, and fruits, and the women with turtle-doves and incense, – all this must have been a treat to many a sacerdotal watchman at this height. – Such a one had probably charge of the flags which were hoisted on these occasions on the propyla. There are on many of these towers, wide perpendicular grooves, occupied by what look like ladders of hieroglyphic figures. These grooves held the flag-staves on festival days, when the banners, covered with symbols, were set floating in the air. – These propyla were good stations from which to give out news of the rising or sinking of the Nile: and they were probably also used for observatories. They were a great acquisition to the country when introduced or invented; and their introduction earlier might, perhaps, as I have said, have materially changed the destinies of the nation. The instances are not few in which these flanking towers have been added to a pylon of a much earlier date.

The interest of this temple is not in its antiquity. It is of various dates; and none of them older than the times of the Ptolemies. The interest lies in the traces of the different builders and occupants of this temple, and in the history (according to Diodorus) of the Ethiopian king who built the adytum, – the most sacred part of it. This king Ergamun, who lived within half a century before our era, had his doubts about the rectitude and reasonableness of the method by which the length of kings' reigns was settled in Ethiopia. Hitherto, the custom had been for the priests to send word to their brother, the king, when the gods wished him to enter their presence: and every king, thus far, had quietly destroyed himself, on receiving the intimation. Ergamun abolished the custom, – not waiting, as far as appears, or his summons, but going up to »a high place« with his troops, when he slew the priests in their temple, and reformed some of the institutions which no one had hitherto dared to touch. Sir G. Wilkinson points out the fact⁵¹ that a somewhat resembling custom still remains in a higher region of Ethiopia, where it is thought shocking that a king should die a natural death; that is, like other people. The kings of this tribe, when they believe themselves about to die, send word to their ministers, who immediately cause them to be strangled. This is reported by the expedition sent by the present ruler of Egypt to explore the sources of the White Nile.

Though Ergamun was not willing to take the word of the priests for the will of the gods, he appears to have been forward in the service of his deities, to whom he is seen presenting offerings, and whom he proudly acknowledges as his patrons, guardians, and nourishers. The old adytum, built by him, looks hoary and crumbling, more so than the more ancient temples we have seen; but the sculptures are plainly distinguishable. It is much blackened by fires; but in one corner, where the sculptures are protected by a block of stone which has fallen across, I found a very clear group, – of the king standing between Ra and Thoth, the god of intellect and the arts, concerning whom Socrates relates a curious anecdote in the Phaedrus⁵² of Plato. The two gods are holding vases aloft, from which they pour each a stream of the emblem of Life; – immortalising »the ever-living Ergamun,« as his cartouche calls him. Under the cornice are four decorative borders, on the four sides of the chamber. One gives the emblems of Ra and Thoth, – the hawk and ibis, – squatted face to face in successive pairs; another, the royal cartouches, guarded by hawks with expanded wings; a third, the emblem of duration or permanency; while on the one over the door are strips of hieroglyphics. The thrones of gods and kings have a compartment left in the lower corner of the massive seat, to be filled up with devices. Sometimes this is done – sometimes not. In this adytum the compartment is occupied by the device taken from much older monuments, and seen now on the pedestals of the Pair at Thebes, – the water-plants of the god Nilus which are bound up to support the royal throne.

There was enough of colour left here to show us how materially the effect of the sculpture was made to depend upon it. The difference in the clearness of the devices is wonderful when they are seen in a mass, and when each compartment or side of a chamber is marked off by broad bands of deep colour. The supplying of details, and yet more of perspective, by painting, gives a totally different character to the sculptures; which difference ought to be allowed for where the colours have disappeared. I am not speaking here of the goodness or badness of the taste which united painting and sculpture in the old Egyptian monuments. I am only pointing out that it was the Egyptian method of representation: and that their works cannot therefore be judged of by the mere outlines. The colours remaining in this chamber are a brilliant blue, a pale clear green (which survives everywhere and is beautiful), and a dull red, – deeper for the garments, lighter for the skins.

This chamber is completely cased, except the entrance, with more modern building. It is shut in, roof and all, as if it had been pushed into a box. The old doorway, also the work of Ergamun, is built round by a later devotee. The chambers erected by the Ptolemies have some modern decorations mixed in with the ancient symbols, – such as the olive-wreath, a harp of a different make from the old Egyptian, and the Greek caduceus, instead of the native one.

Some yet more modern occupants have sadly spoiled this temple. The Christians might very naturally feel that they could not go to worship till they had shut out from their eyesight the symbols of the old faith: and we therefore should not be hard upon them for plastering over the walls. We should forgive them all the more readily because such plastering is an admirable method of preserving the old sculptures. But the Christians must have their saints all about them: and there they are, dim, but obvious enough, – with huge wry faces, and flaring glories over their heads. Some of the sculptures which have been restored, and some which appear never to have been plastered, look beautiful beside these daubs.

In the portico of this temple we first saw an instance of the more modern, the Greek, way of at once enclosing and lighting the entrance to a temple – by intercolumnar screens and doorway; called now a portico in antis. I do not remember seeing this in any of the ancient buildings, while it is found at Philae, Dendara, Isna, and other Ptolemaic erections. It has its beauty and convenience, but it does not seem to suit the primitive Egyptian style, where the walls were relieved of their deadness by sculpture, but, I think, never by breaks.

There are some Greek inscriptions on different parts of this temple, and two certainly which are not Greek. Whether they are Coptic, or the more ancient Egyptian Enchorial writing, it is not for me to say. The outside of the temple is unfinished, and fragments of substantial stone wall about it appear like work left, rather than demolished. Within one of these walls I found a passage, a not uncommon discovery among the massive buildings, which might thus conveniently communicate by a safe and concealed method.

This was our Work before breakfast. Another temple was ready for us after dinner – that of the ancient Tutzis, now Garf Hoseyn.

I walked on shore for a few minutes, while dinner was hastened, and saw some agricultural proceedings which were amusing to a stranger. Two or three donkeys were bringing down dust and sand from the desert, across a pretty wide tract of cultivated land, to qualify the richness of the Nile mud. Their panniers were mere frail-baskets; and when they were emptied, the wind (which was strong) carried away a good proportion of the contents; and the rest looked such a mere sprinkling that I admired the patience which could procure enough for a whole field. But carts are not known so high up the Nile, nor panniers worthy of the name. We had moored just under a sakia, whose creak was most melancholy. This creak is the sweetest and most heart-stirring music in the world to the Nile peasant; just as the Alp-horn is to the Swiss. It tells of provision, property, wonted occupation, home, the beautiful Nile, and beloved oxen. Any song would be charming with such a burden. But to us it was a mere dismal creak; and when it goes on in the night, as happens under a thrifty proprietor, I am told it is like a human wail, or the cry of a tortured animal. So much for the operation of the same sound through different ideas! The shed of this sakia was really pretty: – inhabited by a sleek ox and a sprightly boy-driver; shaded by a roof of millet-stalks, and hung over with white convolvulus and the purple bean of this region. Our Dongola sailor caught up a little romping boy from among his companions, and brought him on board by force. The terror of the child was as great as if we had been ogres. I could not have conceived anything like it, and should be glad to know what it was that he feared. His worst moment of panic seemed to be when we offered him good things to eat; though his companions on shore were by that time calling out to him to take what we offered. His captor forced some raisins into his mouth; and his change from terror to doubt, and from doubt to relish when he began to taste his dose, was amusing to see. Raisins were not a bribe to detain him, however; he was off like a shot, the moment he was released. I suppose his adventure will be a family anecdote for many generations to come.

The first view of the temple from a distance is very striking, – its area pillars standing forth from the rock, like the outworks of the Entrance gate of a mountain. This temple is of the time of the great Ramases, and is dedicated to Phthah, – the god of Artisan Intellect and Lord of Truth:⁵³ – not the god of Truth, which had its own representative deity; but the possessor of truth, by which he did his creative works. He is the efficient creator, working in reality and by fundamental principles, and not by accommodation or artifice. The scarabaeus was sacred to him (though not exclusively) and the frog: the latter as signifying the embryo of the human species; the former, as some say, because the beetle prepares a ball of earth, and there deposits its eggs, and thus presents an image of the globe and its preparation for inhabitancy. However this may be, here we have the creative god, the son of Kneph, the ordaining deity, at whose command he framed the universe. It may be remembered that this was the deity to whom, according to tradition, the first temple was raised in Egypt; – when Menes, having redeemed the site of Memphis from the waters, began the city there, and built the great temple of Phthah, renowned for so many ages afterwards. – Memphis and this Garf Hoseyn formerly bore the same name, derived from their deity: – viz., Phthahei or Thyphthah. His temple has been found by some travellers as imposing as any on the Nile. It has been compared even with Aboo-Simbil. This must be owing, I think, to the singular crowding of the colossi within a narrow space; and perhaps also to the hoary, blackened aspect of this antique speos. The impression cannot possibly arise from any beauty or true grandeur in the work, – to which the inspiration of the god seems to have been sadly wanting. We saw nothing ruder than this temple; which yet is grand in its way.

The whole of it is within the rock except the area. The area has four columns in front, and four Osirides. These colossi are round-faced and ugly, and have lost their helmets, and some their heads. One head lies topsy-turvy, the placid expression of the face contrasting strangely with the agony of its position. The colossi do not hold the crosier and flagellum in their crossed hands, as usual; but both in the right hand, while the left arm hangs by the side. On the remnant of the wall of the area are some faint traces of sculpture, and two niches, containing three figures each. – The striking moment to the visitor is that of entering the rock. He finds himself among six Osirides which look enormous from standing very near each other; – themselves and the square pillars behind them seeming to fill up half the hall. These figures are, after all, only eighteen feet high: and of most clumsy workmanship; – with short, thick legs, short, ill-shaped feet, and more bulk than grandeur throughout. I observed here, as at Aboo-Simbil, that the wide separation between the great toe and the next seems to tell of the habitual use of sandals.

In the walls of the aisles behind the Osirides are eight niches, each containing three figures in high relief. In every niche the figures are represented, I think, in the same attitude, – with their arms round one another's necks; but they bear different symbols. The middle figure of every group is Ra, as patron of Ramases; and he is invoked as dwelling at Subooa and Dirr, as well as here; the three temples being, as we have seen, of one group or family. Ra is here called the son of Phthah and Athor. The sculptures on the wall are now much blackened by the torches of visitors, and perhaps by Arab fires. But the bright colours, of which traces yet remain, may have much ameliorated the work in its own day. Across the usual corridor, with its usual pair of chambers, inhabited by bats, lies the Holy Place. It has an altar in the middle, and a recess with four figures. The goddess Anouké, crowned with her circlet of feathers, and Athor are here.

This temple extends only one hundred and thirty feet into the rock. Its position and external portico are its most striking features.

We returned by the village, and certainly should not have found out for ourselves that the people are the savages they are reputed to be. They appeared friendly, cheerful, and well-fed. We looked into some houses, and found the interiors very clean. Many of the graves of their cemetery have jars at the head, which are duly filled with water every Friday, – the Mohammedan Sabbath. The door of a yard which we passed in the village had an iron knocker, of a thoroughly modern appearance. I wonder how it came there.

There was a strong wind this evening, and the boat rolled so much as to allow of neither writing nor reading in comfort. We were not sorry therefore to moor below Dendoor at 10 P.M., and enjoy the prospect of a quiet night, and another temple before breakfast.

 1 Appendix C.

 2 Hypaethral – open to the sky.

 3 Ipsamboul.

 4 Herodotus tells us (ii. 128) that the Egyptians so hated the Pharaohs who built the two largest pyramids that they would not pronounce their names; but called those edifices »by the name of the shepherd Philitis, who in those times led his flocks to pasture in their neighbourhood.« Is the slyness of this notice attributable to the priests or the prudential historian?

 5 Herod. ii. 143.

 6 Herod. ii. 144, 146.

 7 Herod. ii. 145.

 8 Bunsen, »Egypt's Place in the World's History.«

 9 Herod. ii. 99.

 10 Herod. ii. 100.

 11 Herod. ii. 125.

 12 Supposed about B. C. 1706.

 13 B. C. 1556.

 14 Wilkinson's Ancient Egyptians, i. p. 54.

 15 Wilkinson's Ancient Egyptians, i. p. 55.

 16 Pictorial History of Palestine, i. p. 186.

 17 It is probable that no one will contend for the accuracy of the numbers as they stand in the Mosaic history; for taking the longest term assigned for the residence of the Hebrews in Egypt – 430 years – and supposing the most rapid rate of increase known in the world, their numbers could not have amounted to one-third of that assigned.

 18 Sharpe's History of Egypt, p. 37.

 19 Herod. ii. 154.

 20 Herod. ii. 30.

 21 Herod. iv. 42. A strong indication of the truth of this story is found in the simple remark of Herodotus that he cannot believe the navigators in one of their assertions, that they had the sun on their right hand.

 22 In Critias.

 23 Herod. iii. 25.

 24 Herod. iii, 27.

 25 Herod. iii. 29.

 26 Proclus says that Socrates, as well as Plato, learned the doctrine of the Immortality of the Soul from the Egyptians. If so, his great master, Anaxagoras, was probably – almost certainly – the channel through which he received it.

 27 Not the geometrician.

 28 Herod. ii. 104.

 29 Herod. ii. 77.

 30 Herod. ii. 95.

 31 Herod. ii. 81.

 32 Herod. ii. 92

 33 Herod. ii. 35.

 34 Herod. ii. 37.

 35 Herod. ii. 91.

 36 Penny Cyclopaedia; Article: COPTIC LANGUAGE.

 37 Plutarch de Is. ix.

 38 In Timaeo.

 39 Diod. i. 74.

 40 Herod. ii. 164.

 41 Herod. ii. 84.

 42 Herod. ii. 35.

 43 Sharpe's History of Egypt, p. 146.

 44 Wilkinson's Ancient Egyptians, iv. 387.

 45 Relation de l'Egypte. Livre i. ch. 4.

 46 Herod. ii. 4, 50, 58, 146.

 47 Manetho says that Amun means »concealment.«

 48 Wilkinson's Ancient Egyptians, v. 435.

 49 Wilkinson's Ancient Egyptians, iv. 388.

 50 Cromwell to Vice-Admiral Goodson at Jamaica: – »Make yourselves as strong as you can to beat the Spaniard, who will doubtless send a good force into the Indies. I hope, by this time, the Lord may have blessed you to have light upon some of their vessels – whether by burning them in their harbours or otherwise.« – Cromwell's Letters and Speeches, vol. iii. p. 156.

 51 Wilkinson's Modem Egypt and Thebes, ii, 319.

 52 Phaedr. Tayl. Trans., p. 364.

 53 Wilkinson's Ancient Egyptians, iv. 230.