bride, ος Και τη Κορωνη παρθενος φέρει συκα. The young Lady is now carrying figs to the Raven. This ceremony was doubtless, in consequence of a tradition, that the Raven upon a time was sent by Apollo upon a message; but disappointed him, and did not return. Instead of fulfilling his orders, he perched upon a fig-tree, and waited till the fruit was ripe.

66

In short marriage was supposed to commence at the restoration of the world, when the thread of man's life was renewed. To this event most of the Gentile ceremonies 7 related: and as they represented the reconciliation of Divine Love, and the Soul, under the semblance of an interview, and union; they made it the prototype of their nuptial rites. It was in consequence of this often described as a real 6 marriage: and we accord

68

65 L. 8. p. 359. The mythologists out of every circumstance and title formed a personage. Hence Pausanias speaks of the Raven as an antient hero, and mentions his family. Koęwru de γίνονται Κόραξ, και Λαμέδων. 1. 2. p. 123. 1.2.

66 Ovid. Fast. 1. 2. v. 255.

67 Hence in the marriage of Peleus and Thetis there is a particular address, that the spindle, upon which this thread of life was enrolled, might run again, and that the Fates would renew their labour.

Currite, ducentes subtemina, currite, fusi. Catullus. See Apuleius. 1. 6. p. 194.

ingly find in antient sculpture Eros and Psuche introduced together under a veil, with the mystic, dove in their hands; and thus proceeding to the nuptial bed. To this they are conducted by Hymen with his torch; and with all the other emblems, which were usual upon these occasions. There have probably been many representations: of this history; but there is one particularly curious both for workmanship and design. It is an engraving upon a fine onyx by Tryphon, a Grecian artist; who has described under the process of a marriage this union of Eros and Psuche.

It has been mentioned, that Osiris was the: same as Orus. He was upon this account called? the elder Orus, 9 weebregos Ngos: and Orus might with equal propriety have been styled the younger Osiris: for each of the terms related to the same person in a different state. Plutarch. tells us, that the Egyptians looked upon Osiris, as the head, or beginning: upon Isis, as the receptacle; and esteemed Orus, as the completion, and 7 perfection of the whole. Isis was called the treasury of nature, the nurse of all things,

4. Τον Αρηριν, ὃν Απόλλωνα, ἂν και πρεσβύτερον Ώξον ενιοι καλεσι. Plut. Isis et Osiris. p. 355.

7ο Τον μεν Οσιριν, ὡς αρχην, την δε Ισιν, ὡς ὑποδοχην, τον δε Ώρον, ὡς azerλopa. Ibid. p. 374.

the house of Orus, in which Orus was " preserved. Both Orus, and Osiris, were styled Heliadæ ; and often represented as the Sun itself. Hence many have been misled; and have referred, what has been said of these personages, to the luminary. But the Egyptians in this title did not allude to the Sun, but to a person, who had been wonderfully preserved; as appears from their hieroglyphics. When they would describe Helius, say's 72 Porphyry, they represent a man in a float, or ship, which is supported by a crocodile. Orus is often described, as standing upon a crocodile, and at the same time surrounded with other symbolical representations. For as the Egyptians in their rites referred to a person preserved in the midst of waters; they accordingly, to describe that history, made use of types, which had some analogy, and resemblance to such preservation. Some of these could scarcely be called symbolical, the purport was so manifest. Such was their carrying about the image of a man in an ark (xCTY), who appeared to be "3 dead; and who afterwards

71 Ισιν—δεκτικον πασης γενέσεως, καθο τιθήνη, και πανδεχής. Ibid. p. 372. Ισιν, οικον Ωρε κόσμιον. p. 374. Χωραν γενέσεως, και δεξα μένην. Ibid.

72 Ήλιον δε σημαινεσι ποτε μεν δι' ανθρωπε επιβηθηκοτος πλοιο επε godine . Euseb. Præp. Ev. 1. 3. p. 115.

73 Είδωλον άνθρωπο τεθνηκοτος εν Κιβωτιῳ περιφερόμενον. Isis et Osiris. p. 357.