as a female. In Case 5, there are several representations of these minor Deities, for the most part made of clay and covered with wax.

KHONS, PHTHA, or TYPHON.-There is considerable difficulty in deciding on the Deity who is represented by this type from the want, or the conflicting nature, of the monumental evidence: and it is not yet satisfactorily determined which Deity of the Pantheon he is. Rosellini and Lenormant consider him to be allied with Phtah, and Sir Gardner Wilkinson that he indicates death. In Cases 1, 2, are representations of Khons in the Osirian dress, with the lunar disk and mystic lock of hair, holding the gom, whip, and crook-as Khons-ioh, seated, hawk-headed, and crowned with the lunar disk, a small statuette in gold-as Khons-ioh, hawk-headed, and walking with the shenti round his loins, executed in porcelain. In Case 8, he appears standing on a lotus capital, probably part of a sceptre, with plumes on his head, a cynocephalus in his left hand, and a child on his right shoulder; and in the same case there is another representation of the same Divinity, standing, like Horus, on an expanded lotus flower, flanked by two winged sphinxes. This statuette, which was found at Thebes, is probably of a late period. In the next page are representations under which the Deity often appears.

ONOURIS (in Case 5, Div. 4), the Egyptian Mars, represents him armed like a Greek or Roman soldier, with a sword, and wearing on his head a shrine and a bull. The lower part of the feet of this statuette has been restored. It is of late workmanship.

SETH.-Typhon, when represented with the head of an ass, was called Seth or Seg the Ass. It may, however, be doubted whether the figure in Case 8, called Seth, is intended for a ram, goat, or assheaded genius. The ram and sheep-headed demons have generally their heads erect and bearded, while Seth inclines his head downwards with his ass's ears erect.

Besides the Deities, the names of which can be assigned with more or less of certainty, are two other representations which are probably deities, but of which it is impossible to speak with equal certainty. The first, in Case 8, has been called the tortoise-headed Deity; Champollion states that God so represented personified idleness. This figure, which is covered with a black bituminous colour, came from the Tombs of the Kings near Thebes. It seems probable that the tortoise was distinctive of some evil quality. The second, in Case 3, is a Pantheistic Figure, exhibiting the decadence of taste and feeling which was introduced under the Roman domination, and flourished during the Gnostic and Marcian heresies.

The head of Anubis appears united to the body of Phtah-Socharis, standing on crocodiles, and on the reverse is the head of a ram, with the tail and back of a bird.

SACRED ANIMALS, BIRDS, AND REPTILES.

Next in importance to the Deities are the Sacred animals, birds, and reptiles, the worship of which is involved in much obscurity, but appears to have enjoyed a greater extension amid the decadence which prevailed under the Greek and Roman power. Since animals are frequently employed in the hieroglyphical texts to express words of action, it is not contrary to analogy to suppose that they personified as living emblems some particular quality or mental functions of the deity. Thus the sheep, cynocephalus, jackal, and crocodile meant respectively terror, anger, adroitness, and subjection-qualities and powers which their heads recalled when placed on the human form of different deities. The animals in Egyptian temples were employed instead of statues, and the adorer worshipped them, the individual selected being supposed to contain the soul of the Divinity, while the whole class was respected as his emblem. Their worship was local; thus, while the worshipper of Amen in the Thebaid, or the Souchis-adorer in the Arsinoite nome, spared the sheep and the crocodile, the inhabitant of Mendes or Tentyra speared and slaughtered these animals without remorse. After death, as we shall have an opportunity of showing, the Sacred Animals were carefully embalmed and deposited in tombs separate from the Necropolis.

Cases 8, 9, 10, 11 contain representations of the principal animals. Their mummied form we shall speak of hereafter when we have described some of the human mummies.

The principal SACRED ANIMALS were the cynocephalus, lion, jackal, cat, shrew-mouse, hare, apis, ram, oryx, ibex, pig. The chief birds were the hawk, the vulture, ibis, ben, and goose. The chief reptiles were the serpent, scarabæus, crocodile, toad, frog, scorpion, lepidotus, silurus, oxyrrhyncus, and sphinx. Of some of these we have already spoken incidentally; we shall, therefore, only point out a few remarkable things about some of them. To take first the animals.

The CYNOCEPHALUS or dog-headed baboon was considered to be the living emblem of the god Thoth, chiefly in his Lunar capacity; to have knowledge of letters and music, and to sympathise with the changes of the moon. He was chiefly worshipped at Hermopolis, but embalmed cynocephali have been found at Thebes. These

were probably attached to a small temple of Khons, also a Lunar God at Karnak.

The LION was sacred to Horus, Athom, and Pasht, and especially to the latter Deity; and at Dakke Tafne is found under the form of a lioness, with a disk upon her head. His worship appears to have been more prevalent in Nubia than in Egypt. One of the Nomes, however, of Egypt was called Leontopolis, or lion's town.

The JACKAL was sacred to Anoup or Anubis, and was principally worshipped at Al-Siout or Lycopolis. Mummies of it are found at Thebes. It is represented seated on the gates of the North and South, and sometimes as drawing the boat of Osiris and the Sun. It appears to have been also carried as a standard in processions of the dead.

The CAT was sacred to Pasht or Bubastis, but is not always clearly distinguished or distinguishable from the lion. Cats are found mummied at Thebes, and appear as the type of the coins of the nome of Bubastis. In the paintings the cat does not appear as a Sacred animal, but is represented in the Ritual with its claws on a snake.

The SHREW-MOUSE was the living emblem of the God Khem or Harsaphes. It is stated by the Greeks to have been sacred to Buto (Maut) or (Leto) Latona, and, though not occurring on the sculptures, is found as a type on the coins of Panopolis. Embalmed shrew-mice have been found resembling, though often larger than, the species called Sorex Indicus.

The HARE has been pointed out by Mr. Birch as occurring on the coins of the Mareotis, but has not yet been found as a Sacred animal in the sculptures. It often appears as the initial of the word Ononnofre, a title of Osiris, and has therefore been conjectured to have been Sacred to that Deity.

APIs, the black or pied bull of Memphis, and the white bull of Heliopolis, the emblem of Khem or Harsaphes and Onuphis at Hermonthis, are the most important of the bulls worshipped by the ancient Egyptians. A pied bull, the emblem of Ptah-SocharisOsiris, has also been met with, and this is probably Apis, since Phtah was the great Deity at Memphis. Apis was endowed with miraculous powers, and had a shrine appropriated to his use. When he appears as a bull-headed man, he was called Osor-apis, probably the same as Serapis.

The RAM was the living representative of Amen-ra and Noum, and is often represented receiving similar homage, and qualified with the same titles as those Deities. At a late period rams with

four heads, and other Pantheistic combinations, appear. His principal worship was in the Thebaid, at Xois Hypsele, and in the Mareotis. Mummies of sheep are found at Thebes.

The ORYX, whose species bore various names, was an animal devoted to Typhon, but does not appear from the monuments to have received Divine honours. Two representations indicate that it was sacred to Amen-ra, Harsaphes, and to Khons of Edfou. It is the only animal in the sculptures who is sacrificed to the gods. In the zodiac it represented Capricorn, and its head is found in the boat of Phtah-Socharis, and embalmed.

The IBEX, or goat with the recurved horn, is often met with, though seldom, if ever, with Divine honours. On one of the Tombs at Beni-hassan, a race of Asiatic foreigners bring it as an offering. It has been supposed to be one of the accursed animals. The domesticated goat occurs as a type on the coins of the Coptite and Mendesian nomes.

The PIG was rather a cursed than a sacred animal, and in this respect ranks with the gazelle and tortoise. It was devoted to Teoer or Thuoeris, Typhon and the moon, and in one instance appears in a boat, attended by two cynocephali, at the final judgment. Over it is written "gluttony," and it is supposed to represent an evil soul, condemned for this vice, returning in its body to the earth.

The most important birds are―

The HAWK, which was the general emblem of the male Deities, the individual intended in each case being denoted by its head attire. It was chiefly connected with the Divinities of light; but Isis and Nephthys nevertheless appear as hawks with their appropriate head-dresses. The Deity to whom the hawk was especially Sacred was Horus. Hieracompolis was its Sacred city, and it appears as a type on the coins of Apollinopolis Magna, and bearing the name and titles of Har in the inscriptions.

The VULTURE appears in the Sacred writings to have been always the emblem of the Goddess Soven or Souen, probably the Goddess of conquest. It occurs with or without the head attire flying over the heads of Monarchs in battle scenes, holding in its claws objects resembling signets, and the feather of victory. Neith sometimes occurs with the head of a hawk. This bird is found embalmed at Thebes.

The IBIS was the living emblem of the god Thoth, and occurs occasionally in the paintings either black, or black and white, and then always with the titles of Thoth. Vast numbers of mummies