The second Plate represents such Figures as the Egyptians hung on their Embalm’d Bodies, which were made of glaz’d and colour’d Earth, or else of Brass: The first nine are deform’d, with horrid Countenances, either of Men or Animals, some joyning their Hands, others bearing on their Knees, or else hanging them down. The 1st and 9th, which look most terrible with a Lion’s Countenance, represent the Mophtæi Genii; the 2d has the Face of the Dog Anubis; the 3d and 7th have the monstrous Beards of the Priests of Isis; the 4th and 6th are the Nepthæi; the 5th represents Horus, a Boy with a monstrous Head; the 8th has the Face of a Boy likewise, with a loop-hole on the Back, to sew it to the Mummies, as have also the 1st, 2d, 4th, 6th, 20th, 21st and 25th Figures, tho’ not altogether so conspicuous. The 12th and 14th, as also the 19th and 25th are the same, with the 1st and 9th, signifying the Genii Mophtæi; the 11th and 15th are the same with the 4th and 6th; the 16th, 21st and 23d carry great Stones on their Heads and Shoulders, as it were threatning to fling them at such as offer’d to disturb them, or else to bury them under them; the 10th is a Scarabæus; the 13th a Phallus occulatus, which they carry’d about with them as one of the greatest Amulets they could use against Sterility; the 17th and 18th are two Crocodiles, likewise carry’d along with them to appease Typhon; the 20th and 24th with Hawks Heads represent Osiris; the 22d is most monstrous of all, carrying a Bushel on its Head, all the Figure being compos’d of Head and Belly. It denotes Serapis, of whom they say there was a Statue in Alexandria of that Magnitude, that it touch’d both sides of the Serapian Temple; the 26th is Harpocrates holding his Finger on his Mouth, to shew the Silence religiously observ’d by the Egyptians in their Mysteries; the 27th is the Ox Apis, before describ’d p. 200, and the 28th the Statue of Isis, giving Suck to her Son Horus.

These were the true Phylacteric and Averruncal Statues of the Egyptians, some made portable with Handles, and others with a square piece of Wood proceeding from their Pedestal, whereby they were the better fix’d on Tombs. Some again were put within the Bellies of the Mummies, and others hung about the outsides of them, and that as well to preserve the Bodies from Putrifaction as the Sepulchres from Rapine, |Their Use and Virtues.| which they were suppos’d to effect by their Divine Power, or Magical Virtue, or else by their terrible and deform’d Countenances were thought to strike a Dread into every approaching Adversary.

Thus the Body being Embalm’d and adorn’d with Hieroglyphic Characters, magical Amulets, Statues and the like, and every thing else got ready for the Funeral, it was on the last Day or Time appointed for the Burial, put on board a Ship call’d Barris, and by the Ferry-Man, Charon, |Charon.| wafted o’er the Lake Acherusia; which lies on the South side of Memphis, where being landed on a Plain, the chief Burial-Place of the Egyptians, and which is fabl’d by the Greeks to be the Elysian Fields, they plac’d the Corps on a Bier, before the Mouth of the Sepulchre, when the Judges, Priests and common People surrounding it, |Manner of Judging the Dead.| one who was purposely appointed to rehearse impartially the Funeral-Oration, openly declar’d the Virtues, Vices and Actions, nay whole Life and Conversation of the Deceas’d, and after all the Evidences were examin’d (every one having a free power to accuse the dead Person) according to the majority of Votes and judgment of the Judges, the Corps was dispos’d of. If he had liv’d Virtuously he was honour’d with the greatest Praises and Commendations, and consequently magnificently Interr’d; but if Viciously, he was mightily exclaim’d against and depriv’d of Sepulture. This made even the Kings themselves to live uprightly, fearing so much as to anger the common People whilst alive, lest they should thereby incur their eternal Hatred after their Death. This Custom of the Egyptians examining and trying their Dead, Bossuet in his History of the World, p. 457, takes notice of as a very extraordinary kind of Judgment which none escap’d, affirming, ‘It was a Consolation at the Time of Death to leave their Names in esteem among Men, and of all Human Blessings, this was the only one which Death cannot ravish from us; but it was not suffer’d in Egypt to commend all the Dead indifferently, that was an Honour to be had only from a public Judgment. The public Accuser was heard, if he prov’d the Conduct of the Deceas’d bad, then was his Memory condemn’d and he depriv’d of Sepulture. The People admir’d the power of their Laws, which reach’d them even after Death, and every one being touch’d by the Example, was afraid to dishonour his Memory and Family: But if the Defunct was not convicted of any Crime, then had he an honourable Interment. They made his Panegyric, but medled not in the least with his Birth: All Egypt was Noble, and besides, they receiv’d no farther Commendations than what they had got by their Merits. Moreover, the Egyptians were very curious in Preserving dead Bodies: Thus their Gratitude to their Kindred became Immortal. Children, by seeing the Bodies of their Ancestors, call’d to mind their Virtues, which the Public had made such Acknowledgements to, and they were incited to love those Laws which had so recommended them to them. This Custom of Judging Kings after their Deaths, says he p. 457. seem’d so holy to the People of GOD, that they have always practis’d it. We read in the Scriptures wicked Kings have been depriv’d of the Burial of their Ancestors; and we learn from Josephus, that that Custom lasted even to the Time of the Asmoneans: This gave Kings to understand, that tho’ their Majesty put them above Human Judgments whilst alive, yet were they not above them when Death had equall’d them with other Men. Likewise our Author further adds, p. 454. That to prevent borrowing, which was the Parent of Idleness, Frauds and Branglings, the Decree of King Asychis did not suffer any to borrow, |Pawning the Dead.| but on condition he pawn’d the Body of his Ancestor to him of whom he borrow’d; and it was reputed both an Impiety and Infamy together not to redeem it so soon as ever he could, so precious a Pledge was it reckon’d, and he that dy’d before he had acquitted himself of that Duty, was deny’d Burial.’

Now how the Bodies, which are said to have been bury’d, were laid up, is somewhat difficult to determine, since Authors speak so variously of their Burial; for some say they were bury’d either in their private or proper Sepulchres, or else in a public Reconditory, and others say they kept the Dead in their Dwelling-Houses. Now which of these was most us’d by such as could indifferently afford the Expence of either, I will not pretend to determine, however, the great variety of Sepulchres, found even at this Day, plainly proves they bury’d in the Fields and Plains, whereas the other is but traditionally asserted, yet not altogether improbable to be done by so Superstitious a People, of whom it is reported that some, especially the richer Sort, put their Embalm’d Bodies in Cases carv’d after their own likeness, |The Dead kept in Houses,| and these they set up in their Halls or Parlours in great Order (perhaps in Niches) being very richly adorn’d, where they took great delight to see a long Race of their Ancestors, in a manner, with as great satisfaction as if they were alive, and they were Conversing with them. Nay, Herodotus, Pomponius Mela and Lucian assert, |and plac’d at Table.| they plac’d them at Table like Guests, and made merry with them by Eating and Drinking; yet, when they were necessitous, they scrupl’d not to give them as a Pledge for Money they borrow’d, yet then took particular Care, both punctually to pay the one and redeem the other: But as for such as bury’d their Dead out of their Houses and Villages, in the Fields and Plains, they built Sepulchres for them as noble as possible, some after one Fashion, and some after another, every one according to their own Fancy, or the Charges they could best spare; for they chose rather to have their Monuments magnificently built than their Dwelling-Houses, laughing at the Greeks and other Nations, who caus’d theirs to be rais’d with great expence like to Palaces, notwithstanding they were to live but a very little while in them, and at the same time neglected their Tombs, where they were to lye for a much longer Time. But the Egyptians acted just contrary; they despis’d the present Life, and took little care in building their Habitations, looking upon them only as so many Inns or Baiting-Places, where they were to Inhabit but for a Season, whereas the Glory of a future Life, that was to be procur’d by Virtue, they greatly esteem’d, and consequently spent their whole Care, Study and Riches about the magnificence of their Sepulchres, |Sepulchres call’d Eternal Houses.| which they call’d Sempiternal or Eternal Houses, looking upon the Time they were to dwell here on Earth as nothing, in respect of the stay they were to make in the Grave. And hence it is no Nation in the World has been so curious as the Egyptians in their Funeral Ceremonies, Preserving the Dead, and magnificence of Sepulchres, which, besides abundance of private Structures, those Obelisks at Rome and the Pyramids of Egypt, do not only testifie, but will for ever be numbred among the Wonders of the World.

These, Sir, are my humble Thoughts and Opinion concerning the Funerals of the Egyptians, which I entirely submit to your better Judgment, hoping you will pardon this Interruption of your precious Time from more weighty Concerns, and candidly accept the mean, but grateful Performance of,