have been to marry the river, conceived as a male power, to his bride the cornland, which was so soon to be fertilised by his water. The ceremony was therefore a charm to ensure the growth of the crops. In modern times money used to be thrown into the canal on this occasion, and the populace dived into the water after it. This practice also would seem to have been ancient, for Seneca tells us that at a place called the Veins of the Nile, not far from Philae, the priests used to cast money and offerings of gold into the river at a festival which apparently took place at the rising of the water.
The next great operation of the agricultural year in Egypt is the sowing of the seed in November, when the water of the inundation has retreated from the fields. With the Egyptians, as with many peoples of antiquity, the committing of the seed to the earth assumed the character of a solemn and mournful rite. On this subject I will let Plutarch speak for himself. "What," he asks, "are we to make of the gloomy, joyless, and mournful sacrifices, if it is wrong either to omit the established rites or to confuse and disturb our conceptions of the gods by absurd suspicions? For the Greeks also perform many rites which resemble those of the Egyptians and are observed about the same time. Thus at the festival of the Thesmophoria in Athens women sit on the ground and fast. And the Boeotians open the vaults of the Sorrowful One, naming that festival sorrowful because Demeter is sorrowing for the descent of the Maiden. The month is the month of sowing about the setting of the Pleiades. The Egyptians call it Athyr, the Athenians Pyanepsion, the Boeotians the month of Demeter. . . . For it was that time of year when they saw some of the fruits vanishing and failing from the trees, while they sowed others grudgingly and with difficulty, scraping the earth with their hands and huddling it up again, on the uncertain chance that what they deposited in the ground would ever ripen and come to maturity. Thus they did in many respects like those who bury and mourn their dead."
The Egyptian harvest, as we have seen, falls not in autumn but in spring, in the months of March, April, and May. To the husbandman the time of harvest, at least in a good year, must necessarily be a season of joy: in bringing home his sheaves he is requited for his long and anxious labours. Yet if the old Egyptian farmer felt a secret joy at reaping and garnering the grain, it was essential that he should conceal the natural emotion under an air of profound dejection. For was he not severing the body of the corn-god with his sickle and trampling it to pieces under the hoofs of his cattle on the threshing-floor? Accordingly we are told that it was an ancient custom of the Egyptian corn-reapers to beat their breasts and lament over the first sheaf cut, while at the same time they called upon Isis. The invocation seems to have taken the form of a melancholy chant, to which the Greeks gave the name of Maneros. Similar plaintive strains were chanted by corn-reapers in Phoenicia and other parts of Western Asia. Probably all these doleful ditties were lamentations for the
