SCULPTURE IN THE PORTICO OF A PYRAMID AT MEROE.
Published by Longman, Rees & Co. April 6th. 1835.
[Plate XI.] This exhibits a subject more interesting. There has seemingly been a figure, similar to the queen (in [Plate X.]), on a lion-formed seat, but it is now too much defaced to discover exactly whether it has been a king or a queen. The style of the sculpture is, however, evidently Ethiopian. The centre of this group, also, is divided into three rows. The highest contains a representation similar to part of the great procession in the portico of Medenet Abou, at Thebes. In this interesting little fragment we have a proof that the Egyptians derived even their religious ceremonies from the Ethiopians. Although this row of figures is exceedingly injured, I distinguished clearly the jackal, ibis, and hawk standards, carried by priests shaved, and with long robes, like those in the procession at Medenet Abou; thus confirming what Diodorus says, that “the priests in Ethiopia observe the same order and the same customs as the Egyptians. Those who are devoted to the worship of the gods purify themselves, shave, and dress, in the same manner.” Following these standard-bearers is a curious figure of Anubis and four priests bearing a boat, but almost defaced. I cannot agree with those who suppose that this procession alludes to the expeditions of the Ethiopians, undertaken at the command of their oracle, or that it is as Heeren calls it the oracle ship. I consider it rather a religious type, emblematical of the passage of the soul into immortality; the voyage to “the undiscovered land, from whose bourne no traveller returns.”
In the same row of this plate we have Isis, Osiris, Horus, and Thoth. The addition of the two former is important, when we consider that they are in a real Ethiopian edifice. Osiris is represented, as at Thebes, as president of Amenti, under the figure of a mummy; his lash in his hand, and the head-dress of the globe and feathers, &c.
In the third row, Isis, with the head-dress of the hieroglyphic called the throne, is caressing a hawk on a pedestal; the type of her son Horus. The third row contains a variety of elegant vases. We have here the true origin of many that were once thought Greek, and only recently acknowledged to be Egyptian. The large figure, offering with one hand a vase of incense, and with the other pouring libations, is remarkable for his short girdle, made of the skin of a lion. This is another proof of the originality of the style. The common Egyptian and Ethiopian lion-formed seat had also, very probably, its origin here, where lions abounded. If in Egypt now, so thinly inhabited (compared to what it formerly was), there are none of these animals, it cannot be supposed that they existed there when the population was so much denser. Diodorus says, that, as there was no wool in Ethiopia, the inhabitants covered their nakedness with the skins of beasts; and the Ethiopians, under Arsamenes (Herod. vii. 69.), are described as clothed with the skins of panthers and lions. Strabo also says that some of them only wear a cincture of skins, the sheep being without wool. The ornament at the bottom of this plate is unique, representing serpents standing erect, with arms and hands, in which they are each holding a feather, the symbol of truth. I have never seen this representation in Egypt, but it reminds me of some of the subjects in the tombs of the kings. The ornament at the top of this plate, representing stars, that is, the heavens, is constantly seen in Egypt, and is also, seemingly, of Ethiopian derivation.
Pl. 12.
| From a Drawing by G. A. Hoskins Esqr. | Printed by C. Hullmandel. |
SCULPTURE IN A PYRAMID AT MEROE.
Published by Longman, Rees & Co. April 6th. 1835.