HKB
by 1960 in breadth. Beyond this enclosure were also two large cemeteries, one for the citizens generally, and the other reserved for the nobles and priests of the higher orders.
Saïs was one of the sacred cities of Egypt: its principal deities were Neith, who gave oracles there, and Isis. The mysteries of the latter were celebrated with unusual pomp on the evening of the Feast of Lamps. Herodotus (ii. 59) terms this festival the third of the great feasts in the Egyptian calendar. It was held by night; and every one intending to be present at the sacrifices was required to light a number of lamps in the open air around his house. At what season of the year the feast of burning lamps was celebrated, Herodotus knew, but deemed it wrong to tell (ii. 62); it was, however, probably at either the vernal or autumnal equinox, since it apparently had reference to one of the capital revolutions in the solar course. An inscription, in the temple of Neith, declared her to be the Mother of the Sun. It ran thus, “I am the things that have been, and that are, and that will be; no one has uncovered my skirts; the fruit which I brought forth became the Sun.” It is probable, accordingly, that the kindling of the lamps referred to Neith, as the author of light. On the same night, apparently, were performed what the Egyptians designated as the “Mysteries of Isis.” Saïs was one of the supposed places of interment of Osiris, for that is evidently the deity whom Herodotus will not name (ii. 171), when he says that there is a burial-place of him at Saïs in the temple of Athene. The mysteries were symbolical representations of the sufferings of Osiris, especially his dismemberment by Typhon. They were exhibited on the lake behind the temple of Neith. Portions of the lake may be still discerned near the hamlet Sa-el-Hadjar. Smith, Dict. of Greek and Roman Geography, Art. Saïs.
[842] The evil or destroying genius.
[843] Suez.
[844] Pharaoh Necho, under whom and in the execution of the work 120,000 labourers perished. Herod. ii. 158.
[845] κλειστὸν ἐποίησαν τὸν Εὔριπον, “closed the Euripus.” Diodorus Siculus, i. 33, thus speaks of this same work. “Darius the Persian left the canal unfinished, as he was informed by some persons, that by cutting through the isthmus he would be the cause of inundating Egypt; for they pointed out to him that the Red Sea was higher than the level of Egypt. The second Ptolemy afterwards completed the canal, and in the most convenient part constructed an artfully contrived barrier, (διάφραγμα,) which he could open when he liked for the passage of vessels, and quickly close again, the operation being easily performed.”
The immediate communication therefore between the sea and the canal was cut off by a lock; and as there must have been two, there would be a flux and reflux of water between them on the passage of vessels. This probably suggested to our author the word Euripus, and is to be understood as applying to that portion of the canal included between the locks. By the word Euripus is generally understood the channel between Negropont and the mainland, which is subject to an ebb and flow of the sea. The storing up of water, and the distribution of it for the purposes of irrigation, was no doubt well known to the Egyptians. Diodorus, b. i. 19, ascribes to Osiris the invention. “Osiris confined the Nile by embankments on both sides, so that at the period of its rising it might not inconveniently spread over the country, but that, by gates (διὰ θυρῶν) adapted for the purpose, the stream might be gently discharged as occasion required.
[846] B. i. c. i. § 20.
[847] Bubastis or Artemis, Diana. Herod. ii. 59, 67, 137.
[848] Among those no doubt now at Rome.
[849] This description is illustrated by the remains of the great temple at Philæ, dedicated to Ammon Osiris.