set off with many of the emblems, of which E have been speaking. She is figured as a beautiful female personage; and has a chaplet, in which are seen ears of corn like rays. Her right hand reclines on a pillar of stone; to shew on what good basis her faith is founded. In her left are spikes of corn; and on each side a pomegranate. Close by her stands the Seira or Cupselis, that mysterious emblem, in the express form of a hive: out of the top of which there arise corn and flowers, to denote the renewal of seasons, and promise of plenty. In the centre of these fruits, the favourite emblem, the Rhoia appears again, and crowns the whole. In one corner towards the upper part is a bale of goods, bound up in such a manner as is practised, when people are going upon a course of travel; or are to make a voyage to some distant part of the world. 46 But the most pleasing emblem among the Egyptians was exhibited under the character of Psuche, Yun. This was originally no other than the Aurelia, or butterfly: but in aftertimes was represented as a lovely female child with the beautiful wings of that insect. The Aurelia, after its first stage as an Eruca, or worm, lies for a season in a manner dead; and is inclosed in a 46 Ψυχη, πνευμα, και ζωύφιον πτηνον. Hesych. sort of a coffin. In this state of darkness it remains all the winter: but at the return of spring it bursts its bonds, and comes out with new life, and in the most beautiful attire. The Egyptians thought this a very proper picture of the soul of man, and of the immortality, to which it aspired, But they made it more particularly an emblem of Osiris who having been confined in an ark, or coffin, and in a state of death, at last quitted his prison, and enjoyed a 47 renewal of life. This circumstance of the second birth is continually described under the character of Psuche. And as the whole was owing to divine love, of which Eros was an emblem, we find this person often introduced as a concomitant of Psuche, They are generally described as accidentally meeting, and enjoying a pleasing interview; which is attended wish embraces and salutes; and every mark of reconciliation, and favour. From this union of divine love, and the soul, the antients dated the institution of marriage. And as the renewal of mankind commenced from their issuing to light from the Ark, and from the gracious promise of increase made by the Deity upon that occasion; they thought proper to assign to Iönah, or Juno, that emblem of Divine Pro 47 Οσίριδος αναβίωσις, και παλιγγενεσία. Plutarch. Isis et Osiris. p. 364. 48 vidence, the office of presiding at this ceremony. She was accordingly styled raunλia, Sospita, Domiduca, Pronuba, Lucina, Пgoyaμela, Populonia, Mena, Mater Deûm, Пgobugara. And among the Romans the month denominated from her was esteemed the most auspicious for espousals. 49 Tunc mihi post sacras monstratur Junius idus, Utilis et nuptis, utilis atque viris. Their marriages were also determined by the moon and in the judgment of Pindar, the best season was at the 5° full. But according to the more antient opinion the fourth day was the most favourable, when the moon appeared a crescent: which day of the moon was reputed sacred both to Hermes and Venus. Hence Hesiod says, 5* Εν δε τεταρτη μηνος άγεσθαι ες οικον ακοιτιν. Remember, upon the fourth of the month you are 48 Junoni ante omnes, cui vincla jugalia curæ. Æneid. 1. 4. v. 59. Junonemque, toris quæ præsidet alma maritis. Ovid. Epist. Phyllis ad Demoph. 49 Ovid. Fast. 1.6. v. 223. 5o Isthm. ode 8. p. 485. εν διχομηνίδεσσι δε ἱσπεραις. 5 Opera et Dies. v. 800. 53 to lead home the woman, whom you have espoused. The full, according to this Poet, was of all the most 5 unfortunate. Through the whole ceremony at the celebration of nuptials there were plain allusions to the same antient history, which they religiously recorded. The state of darkness, the uncovering of the Ark, the return of seasons, the promise of plenty, were all " commemorated. To Iönah upon these occasions was added a Genius, called Hymen; the purport of whose name is a veil or 54 covering. In the history of Hymen they probably referred to the same object, which was styled "XiTWV Davros, the covering of Phanes: from whence that Deity after a state of concealment was at last disengaged. Satan was often depicted with his head under cover, which had an allegorical meaning. Hymen as a personage was the God of the veil; and said to have been Argive, and the son of "7 Liber, the same as an 56 55 57 $2 Opera et Dies. v. 782. 53 Hence the ceremonies styled αποκαλυπτήρια, οπτηρίαι, Αθρημαra, the basket of fruit, the chest of flowers, and the like. 54 e ao Devoç. Velum, membrana, Lexicographi. Tuera δες, λεπτον. Hesych. 55 Αργητα χιτώνα, η την νεφέλην, ότι εκ τέτων εκθρώσκει ὁ Φανης. Damascius. Vide Bentleii Epist. ad Millium. p. 3. 36 Υμέναιος, Αργείος. Scholia in Iliad. Σ. ν. 493. 57 See Lilius Gyraldus, Synt. 3. p. 132. |