.

28

Bœckh, "Manetho," s. 411; Lepsius, "Chronologie," s. 148 ff. Th. Martin "Mém de l'Acad. d'Inscr," 1869 (8), 265 ff.

29

Bœckh, "Manetho," s. 404. In the decree of Kanopus, belonging to the ninth year of the reign of Ptolemy Euergetes, i. e. to the year 238 B.C., we find as follows (Lepsius, "Das Bilingue Decret von Kanopus"): "In order that the seasons of the year may continue to observe their time according to the present arrangement of the world, and that feasts which ought to be celebrated in winter may not be celebrated in summer, because the star advances one day in every four years, while others which are celebrated in summer will in later times be celebrated in winter, as has already happened, and will happen again, if the year is to be composed of 360 days, and the five days usually added, from henceforth a day shall be kept as the festival of the Divi Euergetes, every fourth year after the intercalary days, before the new year." That the discovery of the want of a quarter of a day was made before the time of Ptolemæus Euergetes I., and that for a long time computations were made by the fixed year with an intercalary cycle every fourth year, as well as by the movable year, is beyond doubt. The decree did not become of universal application till 26 B.C.

30

Herod. 2, 142.

31

Bœckh, "Manetho," s. 36; Lepsius, "Chronologie," s. 193.

32

According to Bœckh's "Kanon des Africanus."

33

Lepsius, "Königsbuch," s. 118. Biot, "L'Année vague," p. 57; cf. however H. Martin, "Mém. de l'Acad. des Inscript." 1869, pp. 1, 8, 265.

34

Herod. 3, 37.

35

De Rougé, "Revue archéolog." 1860, 1, 357.

36

"De Isid." c. 51, 52; "De Pyth. Oraculis," p. 400.

37

Macrob. "Sat." 6, 18.

38

"De Isid." c. 36.

39

De Rougé, "Zeitsch. d. d. m. Gesellschaft," after a sepulchral pillar in the Berlin Museum, 4, 375.

40

Champollion, Monuments, pl. 123 seq. Dümichen, "Tempelinschriften." 1, 24. Lepsius, "Aelteste Texte des Todtenbuchs," s. 13.

41

Lepsius, "Die Götter der vier Elemente;" Dümichen, in "Zeitsch. für ægyptische Sprache," 1869 s. 7.

42

Herod. 2, 61.

43

Plut. "De Isid." c. 38.

44

The identification of Neith with Athene (Herod. 2, 62; Plat. "Tim." p. 21) rests on the similarity of the name, on the torch-races in honour of Pallas at Athens, and the feast of lamps at Sais. Gutschmid, "Beiträge zur Geschichte des alten Orients," s. 39, 45 ff., has shown that Neith and Athene cannot be brought into agreement in points of language. The inscription on the throne of Neith at Sais, given by Plutarch ("De Isid." c. 9), "I am all that has been, is, will be, and no mortal has lifted my robe," does not in the first part of it contradict certain applications of the oldest text of the "Book of the Dead" (see below). On the other hand, the second part is doubtful. In any case, the fact that the peplos has not been raised does not refer to the inconceivable nature of the goddess, but to seclusion from sexual intercourse. It can only mean that Neith was born from her own creative force.

45

Herod. 2, 60, 137, 138.

46

Horapoll. 1, 10.

47

Brugsch, "Zeitschr. d. d. morgenland. Gesellschaft," 10, 683.

48

De Rougé, "Revue archéolog." 1860, 1, 339.

49

Plutarch, "De Isid." c. 63; cf. Eber's "Gosen," s. 484.

50

Plut. "De Isid." c. 9.

51

Bunsen, "Ægypten," I, 446.

52

Lepsius in "Zeitschrift für æg. Sprache," 1868, s. 127.

53

Lepsius, "Aelteste Texte," s. 42, 48, 52; "Götterkreis," s. 31-43.

54

Plut. "De Isid." c. 11.

55

Ibid. c. 21.

56

Wilkinson, 4, 237, 242, 246.

57

Parthey, "Abh. der Berl. Akademie," 1863; Minutoli, "Reise zum Tempel des Ammon;" cf. Herod. 4. 181.

58

Bunsen, "Ægypten," 1, 470; Lepsius, "Briefe," s. 105.

59

Diod. 1, 13.

60

Plut. "De Isid." c. 12-20.

61

Herod. 2, 144; Diod. 1, 25, 44.

62

Compare the beautiful explanation given by Lepsius of the game at dice between Hermes and Selene, narrated in Plutarch, loc. cit.

63

Lepsius, "Chronol." 1, 91. As to the meaning of Seb, I should be inclined to give the preference to the view of Brugsch.

64

Brugsch and Lepsius in "Zeitschrift für æg. Sprache," 1868, s. 122 ff.

65

Wilkinson, "Ancient Egypt," 4, 189.

66

Lepsius, "Götterkreis," s. 35; "Briefe," 106-111.

67

Diod. 1, 22.

68

Plut. "De Isid." c. 20

69

Plut. ib. 12-20; Strab. p. 803.

70

Herod. 2, 59; Plut. loc. cit. 21; Diod. 1, 88.

71

Busiris was the name of several towns in Lower Egypt; we must assume that the chief town of the district of this name was the scene of the festival. How the Greeks turned the name of this town into a king Busiris who used to slay strangers, I cannot explain. Eratosthenes in Strabo, p. 802, says: "There never was a king Busiris; the story may have been invented owing to the inhospitality of the inhabitants of Busiris;" and Diodorus observes: "It was not a king who was called Busiris, but the grave of Osiris was so named in the native language" (1, 88), which is near the truth.

72

Herod. 2, 40, 42, 144.

73

Plut. "De Isid." c. 35, 39.

74

Plut. loc. cit. 12, 21, 42.

75

Plut. loc. cit. c. 52. The inscriptions on the temple at Dendera prescribe a seven days' lamentation for Osiris, beginning on the 24th Choiak, and give full directions for the burial. Lauth, in the "Zeitschr. f. æg. Sprache," 1866, s. 64 ff.

76

Herod. 2, 41, 132.

77

"De Isid." c. 42.

78

Diod. 1, 88.

79

Plutarch, loc. cit. c. 12.

80

Lepsius, "Götterkreis," s. 53.

81

Plut. loc. cit. c. 32, 40, 50.

82

Plut. loc. cit. c. 65.

83

Parthey, on Plut. "De Isid." c. 12.

84

Plut. loc. cit. 50.

85

Wilkinson, loc. cit. 4, 436.

86

Brugsch in the "Zeitschr. d. d. m. Gesellschaft," 9, 10, 68 c. ff.

87

Plut. "De Isid." c. 33, 39, 40, 49, 53, 65, 71.

88

Plut. "De Isid." c. 64.

89

Diod. 1, 27; Plut. "De Isid." c. 9, 56, 63.

Скачать книгу