δια ταυτα διατελεί μέχρι το νυν αει. κ. τ. λ. A notion, not unlike that concerning the Deli ' Lama in Eluth, Tangut, and Thebet. But Osiris had no power to save his brute representatives. Both the Apis and Mnevis were carried off by the same malady, which swept away all the herds of deities, those Dii stercorei, who lived on grass and hay. There is reason to think, that both the camel, and * ass, were held in some degree sacred; who were involved in the same calamity. Hence it is said by the sacred writer---upon their 3 gods also the Lord executed judgment. Numb. xxxiii. 4. See Exod. xii. 12.

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These events, we may well imagine, had a happy influence upon the minds of the Israelites to whom the worship of the Egyptians must at this time have appeared in a most contemptible light, and their gods des

'Some say, that this very custom of worshipping a deified man, prevailed in Egypt.--Ανθρωπον σεβασιν, κατα Αναβιν κωμην, Ey και τετω θυεται, και επι των βωμών ἱερεια καιεται, Porphyry περι αποχ. 1. 4. P. 374.

τα

2 The Aselli made a part of the ancient sphere.

3 In consequence of this, when the history is told to Jethro, he very truly says: Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly, he was above them. Exod. xviii. 11.

picable. Their separation too, and exemption during the time of these evils, must have had still greater weight. It rendered them more ready to quit a people, from whom they were in so salutary a manner distinguished; and to embrace a better, and more rational religion, whenever it should be offered.

THE SIXTH PLAGUE.

OF BOILS AND BLAINS.

Ch. ix. ver. 8. And the Lord said unto Moses, and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it towards the heaven in the sight of Pharaoh:

V. 9. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains, upon man, and upon beast.

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V. 10. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven: and it became a boil breaking forth with blains, upon man, and upon beast.

V. 11. And the magicians could not stand be

1 Έλκη φλυκτίδες. Sept.

fore Moses, because of the boil: for the boil was upon the magicians, and upon all the Egyptians.

This plague, like those, which preceded, was particularly well calculated to confound the Egyptians, and to confirm the faith of the Israelites. For as the latter are not said to have been involved in the calamity, we may fairly infer, that they were exempted from it. This immunity therefore must have increased their confidence in the God of their fathers, and in his servant Moses. This instance likewise of divine punishment was of such a nature, as particularly shewed the baseness and imbecillity of the Egyptian deities, who could neither ward off the evil, when impending; nor afford any alleviation, when it was brought on. Yet the Egyptians had many gods, and those of high rank, who were supposed to preside over pharmacy and medicine: and to these the people looked up with great confidence, in all those pains and maladies to which the human frame is liable. Among these deities Esculapius was held in particular honour for his skill in this science. Esculapius deus medicinæ et medicorum. He was sup

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posed by many to have been originally a mortal, and to have first found out the art; and to have taught it in Egypt. 1 Medicinam Ægyptii apud ipsos volunt repertam. culapius Memphitis inter primos hominum numeratur, qui opinione humanâ dii facti sunt. He was particularly worshipped at Memphis. Urbs Memphis præsentiâ numinis Æsculapii clara. Marcellinus, 1. 22. p. 257. Some make Apollo, the same as Osiris, to have invented. medicine: and suppose Esculapius to have been his son and from hence to have obtained his knowledge---Πολλα παρα τα πάτρος των εις ιατρικην μαθοντα προσεξευρείν, την τε χειρεργιαν και τας των φαρμακων σκευασίας, και ῥίζων δυνάμεις. %. T. λ. Diod. 1. v. p. 341. D. Others affirmed, that he learned the science of Apis. Ιατρικην-Απίνη Αιγυπτιον αυτοχθονα, επινοησαι), μετα δε ταυτα Ασκλεπιον την τεχνην αύξησαι λεγεσιν. Others carried the invention of medicine much higher; and supposed that Isis contributed very much to this science. 3 Την Ισιν---φαρμακων πολλων προς ὑγιειαν ευρετην. Her salutary influence was thought to be very

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I Pliny, l. 7. c. 56. p. 414.

* Clemens Alex. Strom. 1. 1. p. 362. 3 Diodorus, 1. 1. p. 22.

prevalent. Κατα γαρ τας ὑπνες εφισταμένην διδοναι τοις καμνουσι βοηθηματα προς τας νοσες, και τες ὑπακέσαντας αυτη παραδόξως ύγιαίνεσθαι, και πολλες μεν ύπο των ιατρων δια την δυσκολίαν τε νοση ματος απελπισθεντας, ὑπο ταυτης σωζεσθαι. συχνους δε παντελως πηρωθεντας τας δράσεις, η τινα άλλων των μέρων το σωματος, όταν προς ταυτην την θεον παταφεύγωσιν εις την προυπαρξασαν αποκαθιστασθαι ταξιν. For this goddess used to reveal herself to people in their sleep, when they laboured under any disorder, and afford them relief. Many, who placed their confidence in her influence, were wonderfully restored. Many likewise who had been despaired of, and given over by the physicians, on account of the stubborness of the distemper, were reinstated by this goddess. Numbers, who had been deprived of their eyes, and other organs of their bodies, recovered them by their application to Isis. She was farther reported to have found out a medicine, that would render people immortal and to have bequeathed all her knowledge to her son Orus; who is said... την τε ιατρικην καν την μαντικην ύπο της μητρος Ισιδος διδαχθηναι---to have learnt the science of physic as well as of prophecy from his mother