idea of the true God was lost; and all adoration was paid to the sun, and to the earth, under the title of Osiris, Ammon, Orus, Isis, and the like. The sun, in consequence of it, was esteemed to be the soul of the world: and Diodorus Siculus mentions, that the ancient Egyptians supposed this luminary and the moon to rule all things by their influence; and that they were through all ages (aTo τns αιδια και παλαιας γενεσεως) the chief 3 deities, and the conservators of all things. And not only the conservators, but the creators.

Hence it is said, that they esteemed the sun

5

as, mundi caput, the principal being in the uni

* The titles were various.

Te Serapim Nilus, Memphis veneratur Osirim.

Martianus Capella, Hymn. 2.

See Ausonius, Epigram, 30.

The same notion prevailed in other parts. Sol mens mundi. Macrob. Sat. 1. 1. p. 69. and 204.

3 Solem et lunam deos esse. ibid. p. 210.

₹

Τους δ' ουν κατ' Αίγυπτον ανθρωπες, το παλαίον γενόμενες, ανα βλέψαντας εις τον κοσμον, και την των όλων φυσιν καταπλαγέντας, και θαυμάζοντας, ὑπολαβειν είναι δυο θεός αίδιες τε και πρωτες, τον τε Ηλιον και την Σελήνην, ὧν τον μεν Οσιριν, τον δε Ισιν ονομασαι. 1. 1. p. 11.

5 Solem mundi caput, rerumque satorem. Macrob. Sat. p. 204.

1. 1.

Sioner. Diodor.

Τετες δε τες θεες έφίσανται τον συμπαντα κόσμον διο

1. 1. p. 11

verse, by whom all things were produced. Homer, who borrowed from Egypt, ascribed to the sun intellect, and universal perception. Ηελιος, ός παντ' εφορά, και παντ' επακέει,

Odyss. 1. 12. v. 108.

Of the Adoration paid to the Sun, and to Fire.

Not only the Egyptians, but the Ethiopians, Persians, Phenicians, Syrians, Rhodians, and other nations, esteemed themselves Heliadæ, or descendants of the Sun: and they worshipped him both as their sovereign and parent. Hence Persina, the queen of Ethiopia, is introduced by Heliodorus, as invoking the sun in the following manner. Επικεκλησθω μας τυς ὁ γενάρχης ἡμων Ήλιος. Let the Sun, the great author of our race, be invoked, as a witness upon this occasion. A like address is made by a person called Hydaspes to both luminaries at a sacrifice. Ω Δεσποτα Ηλιε, και Σεληνη derTowa--Our Lord the Sun; and our Governess the Moon. The Egyptians had a great con

I

Æthop. 1. 4. p. 175. See Xenophon Kugeraida, 1. 8. p. 233.

The author stiles himselfανής Φοινιξ, Εμεσηνός, των αφ' Ηλια γενείς. Ηλιόδωρος. p. 519.

I

nection with the Ethiopians: their rites and institutes, and their manner of writing were in great measure the same. In consequence of which, we find this luminary invoked by them, as the principal fountain of all human being.

Ω δέσποτα Ηλιε, και θεοι πάντες, οι την ζωην τοις ανθρωποις δοντες, προσδέξασθε με, και παραδοτε τοις αίδιος θεοις συνοικον. They are the words, which it was usual for the priest to speak at a funeral in the person of one deceased. At the same time he held up towards heaven an ark, in which the remains of the deceased were deposited. "O, sovereign “ Lord, the Sun, and all ye other deities, who "bestow life upon mankind; receive me, I "beseech you; and suffer me to be admitted "to the society of the immortals."

66

66

They worshipped also the elements, and particularly fire and water. Ετι και νυν εν τη ανοίξει το άγιο Σεραπίδος ἡ θεραπεια δια πυρος και ὕδατος γίνεται Even at this day, says 3 Porphy

* Ταδε πλείτα των νομίμων τοις Αιγυπτιοις υπαρχειν Αιθιοπικά, της ρεμενης της παλαιας συνηθείας παρα τοις αποικισθείσιο. Το λο Και πολλα τοιαυθ ̓ ἑτερα Αιθιοπων ὑπαρχειν.

p. 144. See also Ρ. 145.

2

* Porphyry de Abst. 1. 4. p. 379.

L

Diodorus Sic. 1. 3.

3 Ibid. p. 374.

ry at the opening of the sanctuary of the holy. Serapis, the service is performed by rites both of fire and water. And he gives a reason for acting in this manner--- dwg a Bug σECOVTES Man 150 TWY 5017. It seems, that water and fire were two of the chief objects, which they worshipped. Hence fire and water mingled were no improper judgment, as has been ob served before. They thought, that fire was a living animal Αιγυπτίοισι δε νενομίσαι πως τὸ Ongion era surtuxor. The Egyptians esteemed fire to be a living informed animal. But in ge neral they had a still higher notion of this element, as we learn from Diodorus.--To de πως μεθερμηνευομενον Ηφαισον ονόμασαι, νομισάντες μέγαν είναι θεον, και πολλα συμβάλλειν πασιν εις γενεσιν τε και τελειων αυξησω. They denominated fire Hephaistos, esteeming it a mighty deity; which contributed largely towards generation,

3

Porphyry de Abst.-1. 4. p. 373. Περίανδ' εις και Αιγυπτιοι ύδατι θυσι.

καιτοι μεν άπασι καινο

τους Αιγυπτιους το idag. Lucianus in Jove Tragædo, vol. 2. P. 228.

* Herodot. 1. 3. c. 16. p. 202. Fire was esteemed a god by the Persians. Ilegal de Stór vous vas to Tug. ibid. 3. L. 1. p., 11.

4 This opinion was followed by Heraclitus. Se

Εκ πυρός τα πάντα συνεςαναι, και ες τέτο αναλυεσθαι. Diog.

δημιεργικός νες,

and the ultimate perfection of beings. The true Egyptian name seems to have been pla, Phiha, orofather plas, Phthas. It is however expressed Phtha by blichus; who mentions this elementary deity, as, * dnpixgyixos voss the divine intellect, by which all things were fa shioned. They looked upon him as the chief guardian of their country. Pthas, custodem Ægypti. In respect to the adoration of the element, Diodorus endeavours to apologize for the custom, by saying, that the divine title of Hephaistus, or Vulcan, was given to fire, εις μνήμην και τιμην αθανατον, by way of honour, and to be a perpetual memorial of the great and true benefactor, the god of fire. But unfortunately this learned writer was not apprised, that the real benefactor, the only true God, was antecedently obscured, and at last banished from the hearts of men. In consequence

Laert. 1. 9. p. 551. also by the Stoics-Omnia vestri, Balbe, solent ad igneam vim referre. Cicero de Nat. Deor. 1. 9. p. 1238.

1 Plas, & HQα1505 zaga MspQirais. Suidas. The name was in use all over Egypt.

2

* De Myster. sect. 8. p. 159. Φθα.

3 Cicero de Nat. Deor. 1. 3. c. 22. p. 1241. It is sometimes expressed wrongly

* L. 5. p. 341. c

Opas.