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wound was closed. The body outwardly was anointed with the oil of cedar, and other preservatives, for thirty days. This length of time was necessary to administer the preparations for drying it and preventing its putrefaction. At the expiration of this term, the corpse was again washed, and wrapped up in many folds of linen, painted with sácred characters, and seasoned with gums and other glutinous matter. This renders the cloth so durable, that it has preserved its consistence even to the present day, as many of the specimens lately exhibited in this country fully testify. These swathes of cere-cloth were so manifold, that there are seldom less than a thousand yards of filleting about one body: and so ingeniously were the wrappings managed, that the lineaments of the deceased were easily discernible, even though the face was covered with a kind of mask filled with mastic. On the breast was spread a broader piece of cere-cloth, on which was inscribed some memorable sentiment; but, for the most part, having the figure of a woman with expanded arms. The embalmer having done his duty, the mummy was sent back to the kindred of the defunct, who deposited it in a wooden coffin, made of a species of sycamore, called in Egypt, Pharaoh's figtree. Some few coffins have been found of solid stone; a miniature model of one, in marble, was to be seen at Belzoni's exhibition, from which he says the body had been taken. The top of the wooden coffin, or mummy chest, was carved in the shape of a woman's head, the face had been richly painted ; the rest of the trunk was adorned with hieroglyphics, and the lower end was broad and flat like a pedestal, on which the coffin was placed erect in the place designed for its reception. The body of Joseph was put in a coffin. The corpse was lastly conveyed down the Nile to its final destination, in a vessel called Baris. The mode just described, was the most expensive, and adopted by the rich only; those, however, who were unable or unwilling to go to so great an expense, had recourse to a more simple process. A quantity of cedar-oil and aromatic liquors were injected, by means of a syringe, into the body, at the anus ; after this, it was laid in nitre for seventy days, when the pipe was withdrawn, and the oil running out, carried with it the paunch and entrails, while the nitre consumed the flesh, leaving nothing but skin and bones. The bodies of the poorer people were filled with a nitrous composition, which had such virtue and efficacy as to consume the intestines. They were afterwards wrapt up in bundles of reed, or branches of the palm-tree. The same care was bestowed on the sacred animals, such as the ibis, the dog, the cat, the ape, the scarabæus, the sheep, and in some parts the crocodile; but more especially on the sacred apis, or ox, whose festivals were celebrated with great solemnity and rejoicings. What raillery have this superstitious people been exposed to, from their foolish veneration for irrational creatures. Herodotus, Diodorus, and Aelian, are consentient in their ridicule of this stupid idolatry. When a house was on fire, the father of a family would be more anxious to rescue his cat from the flames, than to save his wife, his children, or property. So infatuated were they, that, mothers accounted it a blessing (oh, horror!) for their children to be devoured by the ravenous cro
codile; they gloried that their offsprings became food to that fierce creature. (Aelian de Nat. Animal, 1. 10, c. 21.) Nay, more, in the extremities of famine, it is said that this deluded people, would rather eat one another, than lay violent hands on these disgusting objects of worship, (Diod. lib. 1, p. 93). Juvenal exposes these enormities in nervous and eloquent language.
“ He is complete in manners and in mind,
To the knight-errant of the age of chivalry, and the gallant loyalty of the cavaliers, has succeeded the title of “ Gentleman.” It is difficult precisely to state what is generally comprised in this denomination of character. The perfect Gentleman, or, at least, the nearest approach to perfection, is distinguished by characteristics, of which I shall attempt a sketch. He is not great, in the ordinary sense of the term. His attainments are rather numerous than lofty. He has more grace and beauty of mind, than sublimity. The quality in which he is most eminent, is refined taste. He is more accomplished than learned. His attainments, including all the elegant exercises of the age, consists more of the ornamental, than the positively useful. He has too many refined avocations, to be eminent either in music, or the other fine arts. He is something, and avowedly but little, of an amateur. He possesses very polished manners, a mingling of case, grace, and dignity. He is acquainted with the classics, and the fashionable modern languages. He writes elegantly, and sometimes he “ lisps in numbers ;” but he is not ambitious of the name either of poet or author. He is eminent in conversational brilliancy; yet he disdains the profession of a wit, and the wranglings of a disputant. His honour is as pure, though not as cold, “ as the icicle on Dian's Temple:” and his bravery, if it has not been proved, has, at least, never been questioned.
Outlines of Character.
THEORY OF LOVE,
BY LORENZO DE MEDICIS.
PREFIXED TO HIS AMATORY POETRY.
With justice might I be blamed, had I been so richly gifted by nature as to make it easy for me to perform every action in a perfect manner; but this pre-eminence has been granted to very few, and even to these only on very rare occasions, during their lives : whence, upon considering the frailty of humanity, and being bound, for safety's sake, to confine ourselves to the common condition of mankind, and the constant practice of the world, I think those actions are to be preferred which give rise to the fewest evils. Now, Love is so far from being reprehensible, that, on the contrary, it is the surest indication of a noble and lofty mind; and a special cause that allures and excites men to the active practice of the virtues which dwell in the soul. Whoever seeks for the true definition of Love, discovers it to be only A DESIRE OF THE BEAUTIFUL. And, if this be the case, vice and deformity, in every shape, must be disgusting to him who truly loves. Beauty of countenance and mind is the principle and guide, which leads man to seek for beauty in other objects, to mount up to virtue, which is beauty half earthly, half divine, and come, at last, to repose in the sovereign beauty, that is God.
The conditions which appear necessarily to belong to a true, exalted, and worthy love, are two:- 1st, To LOVE BUT ONÈ; 2d, TO LOVE THIS ONE ALWAYS. Not many lovers have hearts so generous as to be capable of fulfilling these two conditions; and exceedingly few women display sufficient attractives to withhold men from the violation of them; yet, without these, there is no true love. For, in addition to natural charms, there must be found in the person beloved, talents, accomplishments, propriety of behaviour, elegant manners, a graceful presence, suavity of speech, good sense, love, constancy, and fidelity.
BEAUTY and the eyes first give birth to love, but other endowments are necessary for its preservation. Because, should sickness, or other accidents, discolour the cheek, or early beauty fade away in age, the gifts of mind remain, and are not less dear to the heart, than beauty to the eye, and pleasure to the senses. The senses, it is true, open the door to love, but afterwards the soul must cherish it like a hallowed fire,