Manifested in the world as the inventor of writing, and as the recorder of the final judgment of the dead in a future state, he holds the canon, or rectangular pallet of the Egyptians, and with a reed traces down the characters announcing the final destination of the dead. In these offices he has been identified with the Greek Hermes, or Mercury. There are several other representations of this deity in the Collection-in one he appears under his usual type, and is standing facing Har-si-esi, who is also hawk-headed.

THEI, or THMEI, represents Truth personified, and as such, is considered the same as the Greek Themis. She is always represented as a female, wearing on her head an ostrich feather; the wingfeathers of this bird being of equal length, were hence used as types of that which is true and correct. She was a Deity of inferior importance, and often accompanies Thoth the native Kings often appear in the act of presenting a small figure of her to different Deities. There is a small figure of her in bronze, seated, and enveloped in a close garment, and having on her head the single ostrich feather (Case 3, Div. 2), and there are some other small figures of her in lapis lazuli and composition.

SELK is a funereal Deity, and with Isis, Nephthys, and Neith presided over the four sepulchral vases of the dead. Neith and Selk appear to be two antagonistic female principles which run through the whole Pantheon. She is represented with the scorpion on her head, which in Coptic is called Shle, or Skle. In Case 2, Div. 3, is an exquisite little figure of her, executed most elaborately out of lapis lazuli.

IEMATP, IMOTHPH, or IMOUTH, is the Egyptian Asclepius, or Esculapius. He is represented as a youth closely shorn, seated on a throne, and unrolling a roll of papyrus. His name and form were first discovered by Mr. Salt at Philæ, and the Greek papyri often mention the god Imouth, or Æsculapius. His worship prevailed at an early period, as Manetho mentions a King called Tosorthus, whom some, he adds, suppose to be the same as Esculapius. He is always a subordinate Deity. A bronze in Case 3, Div. 2, represents him as described as above. It was found at Thebes, and has inscribed round the pedestal "Eiemophth, the giver of life." It appears to be of the Ptolemaic period, and originally formed part of the D'Athanasi collection. There is another small figure of this Deity seated, in porcelain.

OSIRIS PETHEMPAMENTES, the Egyptian Pluto, is one of the most important of all the Deities of the Pantheon. His most prominent function is that of the Judge of the Dead, and his office to award

the ultimate destiny of the Soul either to perdition and darkness, or manifestation to light.

The deceased was introduced into his presence by the two Goddesses of Truth; his good and evil deeds were weighed out by Thoth, or Hermes Psychopompes, and Anubis the embalmer. Since Osiris was mythically embalmed, he is the prototype of that ceremony; hence the dead universally, subsequently to the Eighteenth Dynasty, and the Kings previously, have his name preceding their own. In the Dynasty of the Gods Osiris was a King, and hence his name is enclosed in a cartouche. The worship of Osiris was universal, especially at a late period; it probably originated at Abydos, which was especially dedicated to him, and the place where his body was fabled to have been embalmed. His different titles are said to amount to one hundred and twelve. By the Greeks Osiris is said to have represented the inundation, the humid principle, or the moon; but this doctrine must have been the Esoteric one, and the monuments take only the popular view. The collection has several fine representations of this Deity; and in Case 3, Div. 1, are three bronzes which are worthy of especial mention. The first represents the head of Osiris crowned with the white crown, that of dominion over the upper hemisphere, and when thus personified considered to indicate the type of Osiris Ononnophre, the Greek Osiris Onnophris, the revealer of good, the beneficent and Celestial God. This head, which is of the Ptolemaic age, has been gilt, but is good in preservation and execution. The second represents the God under unusual attributes; on his head is the lunar disk, upon which is engraven the left symbolic eye of the God Horus, which indicates the moon. He holds the whip and crook. On the pedestal is inscribed, "Osiris-ioh," i. e. the moon, the giver of life, and " Opthamoun, the son of Obai,” the name of the owner or giver of this statue. This bronze is of a late period, and has had the eyes inlaid.

In Case 3, Div. 3, is a light blue porcelain figure of Osiris under another character. It is the object which has been called, though erroneously, the Nilometer. It consists of five horizontal bars, crowned with the atf, or cap peculiar to Osiris. In this character he was called Osiris-Iot or Tatton.

ISIS. The worship of this goddess was probably the most popularly known of all the Egyptian Pantheon, and under the Roman Empire was almost universal. She is said to have been the child of Seb and Netpe, the wife and sister of Osiris, and the mother of Horus, with whom and Nephthys she completes the tetrad of

Abydos. Like Maut, she is called "the great mother." She is generally represented as a female having on her head the disk and horns, her celestial type being probably considered as some function of the sun; and since she is a mythic Queen, her name is enclosed in a cartouche. She also often appears holding her hand over the disk of the sun.

There are several representations of Isis in the collection under different types. In Case 5, Div. 2, is a small statuette in bronze of Isis in her celestial type suckling Horus. In Case 3, Div. 1, is a female deity, either Isis or Nephthys, standing, but with the distinctive ornament of the head broken off. On her head is the uræus, and to her arms are attached wings. With one of these raised and the other pendent she overshadows a small naos or shrine on which is a symbolic eye. Similar figures of Isis or Nephthys, winged and overshadowing with their wings the body of Osiris, are often found on the monuments and on the sarcophagi.

In Case 3, Div. 3, is a small statuette of Isis in blue porcelain, in her terrestrial form, kneeling and deploring the death of Osiris. In the same case is another representation of Isis suckling the young Horus, and composed of two portions in blue porcelain, which have been united, but apparently at different periods. The upper part is admirably executed.

NEPHTHYS.-As Isis was considered as the great mother, so was Nephthys held to be the " great sister," the sister of Osiris and Isis. She seldom occurs alone on the monuments, but accompanies Osiris and Isis, and appears either standing at the back or lamenting her brother who is laid out mummied on his bier.. Like Isis, Nephthys had a double function; as a celestial Goddess, she wore on her head the disk and horns, sometimes with the addition of wings; as the Proserpine of the Amenti, she has her distinctive emblem or name on her head, consisting of a basket and a representation of an abode. In Case 3, Div. 1, Nephthys is represented in the attitude of deploring the death of Osiris; on her head is a basket and a building expressing the phonetic sound of her name, Nebt-ei or Neb-thu," the mistress of the house." The ornaments at the side of the pedestal represent the symbol of life; and at the back is the usual inscription on the sides of Kings and Deities, implying that the Goddess has all life, stability, and power, like the sun, for ever. The wood of which this figure is formed has been richly painted, and the face has been gilt.

HAR, HOR, HORUS.-The term Horus implies rather a class of Deities than any individual God. The hawk-headed Horus, some

times called Har-oeri or the elder Horus, and sometimes Har-sontiotf, Horus the support of his father, is, from the type of the hawk, clearly a personification of the sun. In this capacity he is allied with Ra, Month-Ra, and the whole train of solar divinities. Another form of Horus is that of a child quite naked, and wearing on his head a skull-cap with a single lock of hair, and the finger raised to the mouth. In this form he is the same as the Greek God Harpocrates, though with the Egyptians this peculiar attitude did not imply silence. Under his youthful type Horus often appears seated on the expanded calix of the lotus. There are many representations of Horus under his different types in Cases 3, 4. Among these is one in brown steatite of the young Horus, seated on a throne flanked by lions, with the index finger to his mouth. The back of the throne is in the form of a gateway, with the celestial sun upon the architrave; on another he appears in an unusual type, wearing the teshr or red cap; the lower part of the pschent, the emblem of dominion over the lower world, surmounted by the solar disk and tall plumes of Amon; at the right side of his head is the tress of hair of Horus; the index finger is raised to his lips, and he is in the act of sitting. Another is a small pectoral plate or tablet, of fine greyish blue porcelain, of exquisite workmanship, representing Horus with Nephthys on his right, and Isis on his left. The meaning of the composition is not clear. Horus represented the youthful sun, and these Goddesses the two hemispheres. In Div. 4 is a very curious cippus or small monument, the explanation of which is involved in great obscurity. It is in the shape of a stele or tablet, surmounted by the head of a Deity to whom various names have been given, as Khons Kneph, Typhon, Phthah, and Thoth. The obverse of the monument exhibits in bold relief the youthful form of Horus standing upon two crocodiles, full face, holding in his left hand by the tail a scorpion and a lion, and in his right two snakes and an oryx or gazelle. By his side are two sceptres, one with a papyrus capital, surmounted by a hawk with a disk and tall plumes upon its head, the emblem of Hor, whose name is upon it; the other, the lily lotus sceptre of Nofre Athom, the ruler of the two worlds. The rounded pedestal in front, and the edges as well as back, are covered with Hieroglyphics. Above the Hieroglyphics at the back is a procession of a hawk perched on the back of a gazelle, Southis, Ra, Athom, Horus, and several other Deities whose names are indistinct. The whole is made of wood, and coloured black. There are other representations of Har or Horus in Case 7.

TEOER (THUOERIS), OPT, and SHOUP, have been called Hippopotamic Deities, because they seem all to be connected with and symbolised by that animal. The two former have been identified with Typhon. They are generally represented as hippopotami standing erect, sometimes with different heads, but always with the tail of the crocodile down the back. Cases 5 and 7 contain representations of this Mystical Goddess.

NAHABKA, in Case 4, Div. 3, is the Snake God, usually represented as a snake with wings and human legs, sometimes holding in each hand a knife, or with his hand (as here) raised to his head.

ANOUP or ANUBIS. Anubis was the son of Osiris and Isis, and presides over the embalment of the body in its present and its future state. He has always the head of the dog of the greyhound species, or that of a jackal, which was his living emblem. His principal function was that of embalming, of which he was the inventor, having embalmed the body of Osiris Pethempamentes when lamented by Isis and Nephthys. Anubis is often represented at the end of the first part of the papyri, called rituals, holding up the deceased at the door of the tomb, to which the dead person was about to be consigned. When the body passed through the Amenti, or future state, Anubis superintended the care of it, while the soul, under the form of a hawk with a human face, descended from above upon it, bearing in its hands life and breath, personified by a sail and signet. During the Roman period Anubis is represented with the pshent, indicating his dominion over heaven and hell, and he has even been found with the head of a ram, in which case he replaces Kneph. In Case 3, Div. 2, there is a bronze, on which he appears walking and jackal headed. In his left hand he had held the koukoupha sceptre, emblem of power, and in his right the symbol of life. From the execution of this bronze, which is coarse, it is probably not earlier than the Roman period.

AMSET, HAPI, SOUMAUTF, and KEBHSNARF, are four inferior Deities of the Pantheon, chiefly found on the coffins of the dead, or in scenes relative to a future state. They have therefore been called, as we have before stated, the four genii of the Amenti or Hades. Their direct function is that of receiving the entrails of the dead when removed from the body, which were embalmed separately, and placed in jars made after their form. Generally these Deities are represented as mummies wearing sashes or bandages in their hands, and human, baboon, jackal or dog, or hawk-headed; occasionally, however, they bear human heads with their limbs at liberty, and in one case, on the coffin of Harsontiotf, Amset appears