SYMBOL OF LIFE.

431

and two geese, the one flying, the other biting him as before, occupy the upper division of the compartment. The ancient Egyptians, like the Hindoos, worshipped the bull; but they likewise sacrificed, and ate him; a circumstance not easy of explanation. Perhaps, in regard to the male animal, it was not the species, but certain individuals selected from among them, that received divine honours; whereas the cow could under no circumstances be slaughtered, without incurring the guilt, and, if discovered, the punishment of sacrilege, which was death.

CCCXX. At the farther extremity of the adytum are Aroeris and Osiris seated on thrones in the sacred boat, while a votary approaches them bearing in either hand a globe. Turning into the small chamber on the right, we observe on the northern wall, Osiris in the act of walking, holding, like the Apollo, a small roll in one hand, and brandishing the flagellum in the other. Above him is another male figure bearing a sword, with a star over his head. A very extraordinary hieroglyphical group is found on the opposite wall, consisting of the Kteis-Phallus *, surmounted by a delta, formed thus A, and enclosed between the wings of the sacred vulture, which grasps the ring of

* I have already observed that among the ancient Egyptians, as well as among the Hindoos, the great first cause, was regarded as masculofeminine, and that this is supposed to be its symbol. The delta or triangle was the symbol of Venus Genetrix, as presiding over the transmission of the principles of life. Dr. Young (Specimen of Hieroglyphics, p. 156.) considers it as the emblem of joy, and with good reason; but "life" may, perhaps, be the serious original signification.

432

HIEROGLYPHICAL GROUP.

the yoni in its claws. On the left, but evidently belonging to the group, is the plough-share. Near these hieroglyphics, on the right, perhaps connected with their meaning, is Osiris, driving before him four cows, which we must suppose to be walking side by side, though on the wall they are represented above each other. A cord is attached to the left fore-leg of each animal; and the four strings after encompassing the hand like a sword-guard, have each a KtejsPhallus suspended at the end. The first cow, beginning at the top, is black and white; the second red and white; the third red; the fourth black. In the left hand of the deity is a goad, with which he urges on the black cow. In front of each is a symbol before the first, something resembling the flame of a taper with a kind of extinguisher above; before the second a small globe, with a phallus springing downward from its disk; an ibis precedes the third; and in front of the last is a series of steps, probably four; but they are not very distinct. Together with the cords, the god bears in his right hand a waved staff. In all this we may perhaps discover some mystical representation of the seasons of the year, beginning with the spring; and reference may also be made to the changes which take place in the river. At four periods of the year the Nile varies its appearance: the Turks relate that at the commencement of the inundation the Nile is blue; then, being first impregnated with red earth, that it is turned to blood; at the height of the inundation, when carrying away great quantities of earth from

ARRIVAL AT DERR.

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Upper and Lower Egypt, that it is black*; and, at very low Nile, that it is green. The Turks, who are very particular respecting the purity of their beverage, boil the Nile water at this period before they drink it; but when the river is of a reddish hue, the natives deem no filtration sufficient to render it perfectly clear, which, being a temperate people, they regard as a great curse. About a hundred yards from this temple there is another small edifice, the roof only of which is visible above the sands. It might be easily excavated, and though I observed the tops of some broken columns, which seem to have belonged to a kind of skreen, the body of the building, from having been buried for so many ages, is probably little dilapidated. Returning to the river, and continuing our voyage, we arrived shortly after dark at Derr.

Thursday, January 24th. Wady Ibrim. CCCXXI. The inhabitants of Derr are supposed to be the descendants of a number of Bosnian soldiers, established in Nubia by Sultan Selym; and still in a great measure preserve their comparatively fair complexion, and European features, though, in many instances, it is clear, from their physiognomy, they have intermarried with blacks. In the morning several decently dressed lads passed by our boat on their way to school, with the wooden tablets, on which they are taught to write, in their hands. These tablets have

* Brown was the word employed by my informant; but he would have called the Nubians a brown people. We call them black.

a small open handle at one end, and are finely polished with a sort of chalk-stone from the mountains; with which also, and with water, each lesson, when finished, is rubbed out. Having no reeds; they write with the stalk of the dhourra, which appears to make a good pen, as the characters, I observed, were very cleanly formed. One of these little fellows, about twelve years old, accompanied by several of his companions, conducted us to the hypogeum of Derr, excavated in the face of the rocky mountain behind the town. Time or barbarism has nearly destroyed the pronaos, nothing now remaining but a portion of the side-walls, the row of columns in front of the cella, and the lower part of the others. On the wings of the portico are sculptured a series of military achievements, probably intelligible when the whole was entire; but, at present, the greater part of the figures being destroyed or much defaced, we can form but an imperfect conjecture of the meaning. Commencing with the centre of the southern wall, where the subject begins to be intelligible, we behold the victor furiously driving over fallen enemies, some of whom lie dead upon the ground, while others, wounded and disabled, incapable of eluding his chariotwheels, lift up their hands in agony, as if to deprecate his fury. In aid of these prostrate wretches the god Mendes, or Chemmis, advances, and with uplifted hand beckons the victor to stay his career. Behind him are several other figures, perhaps of suppliants. A little above we perceive a fugitive drawing a Parthian bow at his pursuers; while another, like

one of Homer's heroes, is lifting a vast stone to hurl at them. Farther on, a little removed from the scene of war, an aged man is leaning on a staff, apparently watching the event of the battle; while another individual, probably his son, is delivering up his child, which he seems to have been caressing, to its mother, previous to joining his countrymen in the field. Below this group is a bull, drawing a car towards a tree, while in front a dog leaps up at him in play. On the opposite wall a colossal figure leads into the presence of the hawk-headed god a number of captives, some with their hands tied behind their backs, others having their arms bent in a very cruel manner over the shoulders. These are followed by the conqueror in his chariot, with an immense procession of soldiers, &c. in his train. The action appears to be continued on the façade of the building. On the right side of the entrance is a group of captives, held together by the hair, by a colossal figure, who, with uplifted axe, is about to strike off their heads. This bloody scene takes place, as usual, in the presence of Osiris, who stretches forth his hand towards the victims, whether to stay or enjoin the sacrifice does not appear,— and, behind the god, two figures are making an offering upon an altar. The same group is repeated on the other side of the entrance; but here Osiris is hawk-headed, and bears in his hand a sickle, the emblem of agriculture, signifying, perhaps, that when the art of tilling the earth, invented by this divinity, had made some progress in Egypt, they ceased to kill and eat their prisoners.