divine substance, are gradually absorbed by it. The . religion of the Parsees is also based upon emanation. From the Zeniane akhercne (the uncreated one), Or- muzd and Ahriman proceed as the highest revelation. From Ormuzd and Ahriman all other sulistances em- anate, from the ministering angels down to the beings of the material world. But the Persians did not teach, like the Indians, a self-destruction of personality for the purpose of obtaining a reunion with the original unit; in the Parsee sj'stem the good is perfected and completed by overcoming the bad, and the series of the imperfect emanations is closed hy a reunion of Ah- riman w ith Ormuzd. In the Western countries, Plato is the first in whose writings we find, though not yet distinctly, traces of the doctrine of emanation. More developed, it appears in the writings of Philo. It is a prominent feature of the Neopiatonic school, and through Valentinus (q. v.) it was introduced into the Gnostic schools. Finally, it is to be found in the phi- losophj' of the Arabs, which was more or less an Aris- totelism mixed with Neopiatonic views. — Wetzer u. AVelte, Kirchen-Lex. iii, 548 ; Moller, Gesch. der Kos- mologie in der griech. Kirche bis auf Origenes (Halle, 18G0) ; Neander, Ch. Hist. vol. i. (A. J. S.)
Emancipation. 1. In the Eoman Church, Eman- cipatio canonicai'nm is the raising of some member of a convent to an ecclesiastical dignity, by virtue of which he is no longer subject to his former superior. The Emancipatio canonica is the release of a young canon from the obligation of visiting the foundation school when about to receive a prebend. 2. The term is also used to denote the act whereby a government or Legislature delivers from a state of slavery, or sets at political liberty, any classes of persons who have previ- ously been declared ineligible for certain offices or priv- ileges, on account of their religious peculiarities, e. g. emancipation of Jews in Christian countries (see Jews) ; Roman Catholic emancipation in 1829 in Eng- land (see Tests). 3. The freeing of slaves from bond- age (see Slavery).
Embalm (tlin, chanat' , to spice ; hence spoken of the 7'iperiing of fruit, on account of its aromatic juice, improperly rendered "putteth forth" in Cant, ii, lo), the process of preserving a corpse by means of aro- matics (Gen. 1, 2, 3, 26 ; Sept. ivra^iuZui). This art was practised among the Egyptians from the earliest times, and arrived at great perfection in that coun- try, where, however, it has now become lost, the prac- tice apparenth' having gradually fallen into disuse in consequence of the change of customs affected by the introduction of Christianity in that part of the Roman empire. It is in connection with that country that the above instances occur, and later examples (2 Chron. xvi, 14 ; John ix, £9, 40) seem to have l>een in imitation of the Egyptian custom. The modern meth- od of embalming is in essential points similar.
1. Egyptian. — 1. The feeling which led the Eg3'p- tians to embalm the dead probablj' sprang from their belief in the future reunion of the soul with the bodj'. Such a reunion is distinctly spoken of in the Book of the Dead (Lepsius, Todtenbuch, chap. 89 and passim'), and Herodotus expressly mentions the Egyptian be- lief in the transmigration of souls (ii, 123). This lat- ter idea may have led to the embalming of lower ani- mals also, especiallj- those deemed sacred, as the ox, the ibis, and the cat, mummies of which are frequent. The actual process is said to have been derived from "their first merely burning in the sand, impregnated with natron and other salts, which dried and preserved the body" (Rawlinson, Herod, ii, 122). Drugs and bi- tumen were of later introduction, the latter not being generally employed before the 18th dynasty. When the practice ceased entirely is uncertain.
2. Herodotus (ii, 86-89) describes three modes, vary- ing in completeness and expense, and practised by per- sons regularly trained to the profession, who were in-
EMBALM
173
EMBALM
itiated into the mysteries of the art bj' their ancestors. The most costly mode, which is estimated by Diodorus Siculus (i, 91) at a talent of silver (over 81000), was said 1)}' the Egyptian priests to belong to him whose name in such a matter it was not lawful to mention, viz. Osiris. The embalmers first removed part of the brain through the nostrils by means of a crooked iron, and destroyed the rest by injecting caustic drugs. An incision was then made along the flank with a sharp Ethiopian stone, and the whole of the intestines re- moved. The cavity v/as rinsed out with palm-wine, and afterwards scoured with pounded perfumes. It was then filled with pure myrrh pounded, cassia, and other aromatics, except frankincense. This done, the body was sewn up and steeped in natron for seventy days. When the seventj' daj's were accomplished, the embalmers washed the corpse and swathed it in band- ages of linen, cut in strips and smeared with gum. The}' then gave it up to the relatives of the deceased, who provided for it a wooden case, made in the shape of a man, in which the dead was placed, and deposited in an erect position against the wall of the sepulchral chamber. Diodorus Siculus gives some particulars of the process which are omitted by Herodotus. When the body was laid out on the ground for the purpose of embalming, one of the operators, called the scribe (yp«///(«rfii(), marked out the part of the left flank where the incision was to be made. The dissector (7rrtOrt(T\'('(Tn/c) then, with a sharp Ethiopian stone (l)lack flint, or Ethiopian agate, Rawlinson, Herod, ii, 121), hastily cut through as much flesh as the law en- joined, and fled, pursued by curses and volleys of stones from the spectators. When all the embalmers (jainxtvTai) were assembled, one of them extracted the intestines, with the exception of the heart and kid- nevs ; another cleansed them one by one, and rinsed them in palm-wine and perfumes. The bod}' was then washed with oil of cedar, and other things worthy of notice, for more than thirty days (according to some ]M.SS. forty), and afterwards sprinkled with myrrh, cinnamon, and other substances, which possess the property not only of preserving the body for a long period, but also of communicating to it an agreeable smell. This process was so effectual that the features of the AaaA could be recognised. It is remarkable that Diodorus omits all mention of the steeping in na- tron. Porphyry (De Abst. iv, 10) supplies an omission of Herodotus, who neglects to mention what was done with the intestines after they were removed from the body. In the case of a person of respectable rank they were placed in a separate vessel and thrown into the river. This account is confirmed by Plutarch QSept. Sap. Conv. c. IG).