When the year of 365 days was established, it was evidently imagined that finality had been reached; and, mindful of the confusion which, as we have shown, must have resulted from the attempt to keep up a year of 300 days by intercalations, each Egyptian king, on his accession to the throne, bound himself by oath before the priest of Isis, in the temple of Ptah at Memphis, not to intercalate either days or months, but to retain the year of 365 days as established by the Antiqui.[72] The text of the Latin translation preserved by Nigidius Figulus cannot be accurately restored; only thus much can be seen with certainty. To retain this year of 365 days, then, became the first law for the king, and, indeed, the Pharaohs thenceforth throughout the whole course of Egyptian history adhered to it, in spite of their being subsequently convinced, as we shall see, of its inadequacy. It was a Macedonian king who later made an attempt to replace it by a better one. We may reckon upon the conservatism of the priests of the temples retaining the tradition of the old rejected year in every case. Thus even at Philæ in late times, in the temple of Osiris, there were 360 bowls for sacrifice, which were filled daily with milk by a specified rotation of priests. At Acanthus there was a perforated cask into which one of the 360 priests poured water from the Nile daily. Indeed, these temple ceremonials are an evidence of their antiquity, and the further we put back the change from the 360 to 365 days, the greater the antiquity we must assign to them, and therefore to the temples themselves. CHAPTER XXV. THE VAGUE AND THE SIRIAN YEARS. During three thousand years of Egyptian history the beginning of the year was marked by the rising of Sirius, which rising took place nearly coincidently with the rise of the Nile and the Summer Solstice. I have insisted upon the regularity of the rise of the Nile affording the ancient Egyptians, so soon as this regularity had been established, a moderately good way of determining the length of the year, but we have seen they did not so employ it. It is also clear that so soon as the greatest northing and southing of the sun rising or setting at the solstices had been recognised, and the intervals between them in days had been counted, a still more accurate way would be open to them. The solstice _must_ have occurred with greater regularity than the rise of the river, so that as accuracy of definition became more necessary the solstice would be preferred. The solstice was common to all Egypt; the commencement of the inundation was later as the place of observation was nearer the mouth of the river. This means they also did not employ, at all events in the first instance. Of the three coincident, or nearly coincident, phenomena, the rise of the Nile, the Summer Solstice, and the rising of Sirius, they at first chose the last.