"Ταύτα μὲν οὖν πρὸς τὰς βλασφημίας.
"Published at Doncaster, 1830."
H. J.
Ancient Egypt (Vol. iv., p. 152.).
—This Query, although partially answered in Vol. iv., pp. 240. 302., has hitherto received no reply on the subject of the "Ritual of the Dead." Brugsch has just published the Sai an Sinsin, sive Liber Metempsychosis, &c., from a papyrus in the Museum at Berlin, with an interlinear Latin translation, and a transcript of the original in modern characters, in conformity with the plan which he adopted in his interpretation of the hieroglyphic portion of the Rosetta Inscription, published in the early part of the present year. S. P. H. T. will find some of the information he requires in the former, if not in both of these volumes.
P. Z.
Crosses and Crucifixes (Vol. iv., pp. 422. 485.).
—Your correspondent SIR J. E. TENNENT, in extracting from his volume on Modern Greece (vol. ii. p. 266.), has given fresh currency to a singular error. The Council of Trullo was cited by him in 1830, and is again quoted as ordering "that thenceforth fiction and allegory should cease, and the real figure of the Saviour be depicted on the tree;" and we are referred to Can. 82. Act. Concil. Paris, 1714, v. iii., col. 1691, 1692. But should your readers turn to the canons of that council they would be disappointed at finding nothing about the cross, and one is curious to know how an historian could have been led into so singular a mistake. Johnson (see Clergyman's Vade Mecum, Part II., p. 283. third edit.) thus gives the substance of the canon:—
"82. Whereas, among the venerable pictures, the Lamb is represented as pointed at by the finger of his forerunner [John the Baptist], which is only a symbol or shadow; we, having due regard to the type, but preferring the anti-type, determine that he be for the future described more perfectly, and that the portraicture of a man be made instead of the old Lamb: that by this we may be reminded of His incarnation, life, and death."
And though I have not the precise edition at hand to which SIR J. E. TENNENT refers, yet on turning to Labbé, I find that Johnson has correctly epitomized the canon in question.