Romans*, Hebrewst, and others: nor can we for a moment suppose that a people, peculiarly prepossessed in favour of repeated ablutions, would have neglected so important an act of cleanliness and comfort; and Herodotus‡ speaks of a golden basin, belonging to Amasis, which was used by the Egyptian monarch, and "the guests who were in the habit of eating at his table." The heat of a climate, like that of Egypt, naturally pointed out the necessity of frequent ablutions, and inclined them to consider the use of water an agreeable indulgence: and we frequently find many of the modern natives, who are not obliged by a religious prejudice to observe the custom of washing at meals, as particular in this respect as the Moslems themselves. § The Greeks, at a remote period of their history, were not so scrupulous in these matters, and were contented to wipe their fingers, after meals, on pieces of bread-crum (añoμaydania), which they threw to the dogs||; but it is probable, that the refreshing habits of cleanliness always existed in * Virg. Æn. i. 701.: and Georg. iv. 377. : "Dant manibus famuli lymphas." "Manibus liquidos dant ordine fontes Germanæ, tonsisque ferunt mantilia vittis." The Pharisees "marvelled that he had not first washed before dinner." Luke, xi. 38. Herod. ii 172. He calls it a foot basin, πodavπτη. I allude to the Copts of Cairo: I cannot, however, say that the monks of their convents are always so scrupulous or so cleanly, mistaken zeal leading them to construe the censure, pronounced by Christ against the Pharisees, into a prohibition. Whence the añoμaydadia was called kuvag by the Lacedæmonians. Egypt, even when society was in its earliest stage. In later times the Greeks used an absorbent, to scour the hands, for which purpose nitre and hyssop* were employed; and though we have no evidence of its prevailing among the Egyptians, we may infer they had a similar custom; and, from lupins having been so long adopted in the country for the same purpose, that the doqáq† of modern Egypt is an old invention, handed down to, and imitated by, the present inhabitants. Soap was not unknown to the ancients, and a small quantity has even been found at Pompeii. Pliny mentions it as an invention of the Gauls, and says it was made of fat and ashes; and Aretæus, the physician of Cappadocia, tells us, that the Greeks borrowed their knowledge of its medicinal properties from the Romans. But there is no evidence of soap having been used by the Egyptians; and if accident had discovered something of the kind, while they were engaged with mixtures of natron or potash, and other ingredients, it is probable that it was only an absorbent, without oil or grease, and on a par with steatite, or the argillaceous earths, with which, no doubt, they were long acquainted. We know that this scrupulously religious people were never remiss in evincing their gratitude for * Conf. Psalm li. 7.; the Jews only used it as a sprinkler. Numb. xix. 18. + Pounded lupins, purposely prepared for washing the hands after eating. Termes is the name of the lupin in Arabic, and the ancient Egyptian, or Coptic, word is appoç. Pliny, xxviii. 12. the blessings they enjoyed, and in returning thanks to the gods for that peculiar protection they were thought to extend to them and to their country, above all the nations of the earth. It cannot, therefore, be supposed, that they would have omitted a similar acknowledgment, previous to and after meals *; and even if the impulse of their own feelings had not dictated its propriety, the assiduous zeal of their spiritual pastors, who omitted nothing which could inspire the people with due respect for the Deity, would not have failed to impose upon them so important a duty. But on this point there is no need of conjecture: Josephus expressly states, that the custom of saying grace before meals was practised by the Egyptians; and when the seventy-two elders were invited by Ptolemy Philadelphus to sup at the palace, Nicanor requested Eleazar to say grace for his countrymen, instead of those Egyptians, to whom that duty was committed on other occasions. † The Greeks, and other nations of antiquity, offered a part of what they were about to eat, as primitiæ, or first fruits ‡, to the gods; and it is probable, that besides a thanksgiving, the religious Egyptians commenced their repasts with a similar ceremony. We cannot suppose that this people were so ad *The Moslems, before eating, say "Besmillah," or "Besm Allah é'rahman é'raheem," "In the name of the kind and merciful God." On rising from table, each repeats the " El hamdoolillah," "" Praised be God." From this use of the word besmillah, they say, "Besmillah māna," "Will you in the name of God (i. e. eat) with us." + Vide Joseph. Antiq. xii. 2. 12. Hom. Il. k. 219. Ódys. 1. 231. Athen. iv. 27. dicted to the pleasures of the world*, as to depreciate in their conviviality all moral and religious feelings, or to have been more disposed than the generality of men on similar occasions, to forget futurity in the pleasures of the moment; though this has been frequently urged against the Egyptians; and because they were guilty of excesses † at the table, some have not scrupled to consider them immoral and depraved. But if they were fond of luxury, and all the mirth in which a lively people naturally indulge, if they banished religious thoughts during the hour of festivity, and allowed themselves to give way to occasional intemperance, it is unjust to throw the stigma of immorality upon the whole nation; and few civilised communities of modern Europe would desire to be judged with the same severity. It was a custom of the Egyptians, during, or according to Herodotus, after their repasts, to introduce a wooden image of Osirist, from one foot and a half to three feet in height, in the form of a human mummy, standing erect, as Plutarch informs us, in a case, or lying on a bier, and to show it to *Josephus says "The Egyptians are a peevish, lazy set of people, abandoned to their pleasures, and their very souls set upon profit, let it come which way it will." Antiq. ii. 9. This was in the late age of Vespasian, when they were a very different people from the Egyptians of a Pharaonic period, and no longer a nation. + The Romans, under the emperors, committed unheard-of excesses. Seneca says, "Vomunt ut edant, edunt ut vomant.' The Egyptians made their mummies in the form of Osiris, and the deceased, as soon as he had passed the ordeal of his final judgment, was admitted into the presence of the deity, whose name was then pre each of the guests*, warning him of his mortality, and the of transitory nature of human pleasures. 2 No. 290. a. Figure of a mummy in form of Osiris, brought to an Egyptian table, and shown to the guests. He was reminded that some day he would be like that figure; that men ought " to love one another, and avoid those evils which tend to make them consider life too long, when in reality it is too short;" and while enjoying the blessings of this world, to bear in mind that their existence was precarious, and that death, which all ought to be prepared to meet, must eventually close their earthly career. Thus, while the guests were permitted, and even exhorted to indulge in conviviality, the pleasures of the table, and the mirth so congenial to their lively disposition, the prudent solicitude of the priests did not fail to watch over their actions, and, by this salutary hint, to show Herod. ii. 78. Plut. de Is. s. xv., and Sept. Sapient. Conv. p. 153. Vide Dr. Young, Hier. Lit. p. 104. |