[480] My fellow-traveller, the Rev. W. Robertson Smith, has neglected the derivation of the ‘Prophet’ grade by Jewry from Egypt; his interesting volume (The Old Testament, &c.) wants more Egyptianism. The Prophets of Nile-land had their merits; they foretold that Pharaoh Necho’s Suez Canal would be more useful to strangers than to natives.
[481] The High Priest’s robe in Jewry had 366 bells, symbolising the days of the Sothic-sidereal year. In the times of the early Pharaohs, the ‘Queen of the New Year’ appeared in coincidence with the beginning of the solar year. The Sothic æra had been fixed from observations before Thut-mes III. (Eighteenth Dynasty, circ. b.c. 1580).
[482] Yet the end of chap. xix. is distinctly teleological. Were there two Jobs?
[483] Abraham, the legendary forefather of the Hebrews, was a Chaldæan from Ur of the Chaldees. On the east bank of the Euphrates lies Uru-ki, Erech, or Warká, fronted by Ur, Uru, or Mughayr: the Bedawin still call the latter ‘Urhha’ in memory of ‘Ur.’ Thus Abraham was a hill-man from the harsh and rugged regions fringing Southern Armenia. Hence the ‘Jewish face,’ with its strongly marked features and its wealth of hair and beard, appears everywhere in the sculptures of ancient Babylonia and Persia. Hence, too, the superficial observation that the Afghans and hill-tribes west of the Indus are Jews because they have the typical Jewish look. The reason is that all are derived from the same ethnic centre, a great watershed of race.
[484] In this section of the nineteenth century three popular crazes are producing a literature of vigorous growth. The first is the Shakespearian; not Shakespeare, but Bacon, or some other Palmerstonian pet, wrote Shakespeare. The second, apparently a by-blow of the Book of Mormon, is the descent of John Bull from the ‘Lost Tribes,’ who were never lost. The third is the Pyramid craze; and the rough common sense of the public has embodied it in ‘the Inspired British Inch’: these Pyramidists mostly forget that the Pyramid is one of three greater and some seventy lesser items which form the cemetery of Memphis.
[485] Yet it is remarkable, observes Brugsch (i. 212), that from the earliest ages the curse of the Typhonic gods clings to gold. So Plutarch (Isis and Osiris) tells us that the worshippers were directed not to wear the noble metal; and this still is a general rule in El-Islam.
[486] Silver, the ‘next folly of mankind,’ says Pliny (Nat. Hist. xxxiii. 31), showing his own, and rivalling Horace’s ‘aurum irrepertum et sic melius situm.’ Strange to say, neither old Egypt nor Assyria had a coinage, which Herodotus (i. 94) and a host of other writers attribute to the Lydians, the forefathers of the Etruscans. Its representative in the Nile Valley was the ring-money, which extended to ancient Britain, and which is still preserved in many parts of Africa. The golden ‘manillas’ discovered at Dali (Idalium) in Cyprus, where the breaks of the circle are adorned with the heads of animals, lions and asps, show what the now meaningless thickening of these parts originally meant.
[487] ‘Lead is also united by the aid of white lead (tin); white lead with white lead by the agency of oil’ (Pliny, xxxiii. 30).
[488] The Captivity of Hans Stade, p. 145.
[489] Properly speaking, to ‘damascene’ is confined to ‘grit’ or inlaid iron or steel, the word evidently deriving from Damascus, once so famous for Swords. Johnson (Dict., Longmans, 1805) explains the word ‘damask,’ ‘linen or silk woven in a manner invented at Damascus, by which part, by a various direction of the threads, exhibits flowers or other forms.’ Percy (Metal. p. 185) inclines towards ‘Damascus’; but he suggests that the ‘word “damask” applied to steel may have been derived, not from the place of manufacture but from a fancied resemblance between the markings in question and the damask patterns on textile fabrics.’