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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

of this bird have been met with at Sakkara, Thebes, and Hermopolis.

The BEN or BENNOU has been supposed by some to be the Nycticorax, and by others the Ardea bubulcus. It occurs in one of the chapters of the Ritual, and Osiris is also met with having the head of this bird. In one chapter the deceased steers it to Abydos, with Osiris and Ra, to the mystic region of Tattou, in the boat of the Sun.

The GOOSE was the living representative of Seb, the Egyptian Saturn, on whose head it is found placed. There are several species of this bird, each of which has its own name. No representation of it has been found upon the monuments, but it occurs in the Funereal Ritual. Its worship was local.

Of the reptiles the most important are-

The SERPENT, which is employed in the hieroglyphic texts to point out the names of the female Divinities, was at the same time the living emblem of different Goddesses, according to the headdress in which it is attired. It often occurs also on the head-dresses of Kings and other Divinities. Twelve of these reptiles vomiting flame were the guardians of the hours of the day. The Hawée, or Cobra di Capello, is the species which most frequently occurs. Snakes are represented with different heads, as the hawk, the lion, and cat, and occasionally even human-headed.

The SCARABEUs, although often found as the attribute of several other Deities, was generally the emblem of the God Tore, and apparently personified the sun. Different species of the beetle are found, and it occurs with the heads of different animals, and holding in its fore-claws the disk of the sun.

The CROCODILE was the living emblem of the god Sabak, Sevek, or Souchis. It is called in the hieroglyphics, Emsooh, 66 sprung from the egg." Some mystic nations connected it with Time; but its voracity and amphibious nature allied it more certainly with the Deity of destruction and the waters. In the Ritual it is speared as an impure animal. It occurs as a type on the coins of the Ombite and Arsinoite nomes.

The TOAD does not appear among the inscriptions, and the only traces of its worship are the embalmed specimens which have occasionally been found.

The FROG does not appear from the monuments to have been worshipped. It occurs on a lotus sceptre at Philæ, and was probably sacred to Noum, the God of the waters, and Hapimoou, the Nile, or a female frog-headed Deity called Hyk, i. e. the frog. It

was employed in the inscriptions, in its tadpole state, to signify "innumerable." Mr. Birch states that he has also found it after the name of an individual. Weights were made of its shape.

The SCORPION is the living emblem of Selk, and is often found in the inscriptions and texts.

The SPHINX, which is a combination of the human or animal head joined to the body of a lion or ram, bears various names according to the combination-as, for example, andro-sphinxes, crio-sphinxes. The sphinxes of the Egyptians were for the most part Kings under a mythic form. Deities are, however, represented in this way. Female sphinxes, with the body of a lioness and with wings, are the prototype of the Theban monster. The enormous sphinx in front of the second pyramid was one of the wonders of the world.

There are three species of FISH of common occurrence on the monuments, the Lepidotus, the Silurus, and the Oxyrrhyncus. The first is supposed to be the Cyprinus lepidotus, a species of carp, but the arrangement of the dorsal and ventral fins differs from any fish of the Nile yet published. Formerly it was assigned to the perch tribe. It must have been worshipped, as it occurs in bronze, but it is not certain to what Deity it was sacred. The second, the Silurus or Bayad, was apparently sacred to Isis, considerable numbers of this fish having been found embalmed in the neighbourhood of Thebes. Its appearance on the paintings is rather rare. Its hieroglyphical name is unknown, as well as the peculiar function which it represented. The third, or Oxyrrhyncus, a species of pike, was considered Sacred, according to some Egyptian myths, as having devoured some portion of the body of Osiris. It is employed in the hieroglyphical texts as a Phonetic symbol, to denote the body. It was sacred to Athor. There was a Nome which bore the name of Oxyrrhyncitis.

Besides the animals, &c., of which we have given the above descriptions, several others will be found in the cases above specified, as the horse, the dog, the gazelle, the latus or binni fish, and the hippopotamus. We have not, however, thought it necessary to call any especial attention to these forms in this place, while to some of them we have already alluded elsewhere.

II. SEPULCHRAL REMAINS, MUMMIES, &c.

The Museum has a good collection of mummies, whether of men or animals, the greater part of the former being arranged down the centre of the Egyptian Room. Those of human beings in Cases

65-76 and 46-50; those of animals in Cases 52-58, together with a large number of coffins and miscellaneous sepulchral objects, the separate numbers and situations of which shall be given. It may be worth while to notice very briefly some of the facts which are known relatively to the Egyptian system of mummification.

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The earliest notice of embalming occurs in the Book of Genesis. When Jacob died, "Joseph commanded his servants the physicians to embalm his father; and they embalmed Israel. And forty days were fulfilled for him; for so are fulfilled the days of those who are embalmed and the Egyptians mourned for him three score and ten days." There can be no doubt that this is a description of the usual practice in the case of persons of high rank. We know that after the ceremony of embalment, Jacob's body was carried to Canaan, accompanied by "all the servants of Pharaoh, the elders of his house, and the elders of the land of Egypt," and placed in the rock sepulchre which Abraham had purchased at Mamre. We may presume that the body was placed in such a box as we find was used for the embalmed remains of Kings and other distinguished personages, and that Joseph also was embalmed at his death, so that the children of Israel were able to take with them the bones of their great ancestor in compliance with his dying injunctions. These remains we know were finally deposited at Shechem, in the Promised Land, at the end of the Forty Years of Wandering.

Herodotus, the next oldest authority, has given a minute account of the process pursued in embalming, and has classified the different methods according to the relative expense of the process. The first, says he, and the most elaborate, is that reserved for Osiris; the second is of an inferior and cheaper style; the third is very economical. It is not necessary here to give his description at length, but it is enough to say that on the whole it coincides very well with what we now observe.

It does not appear that foreigners resident in Egypt were compelled to be buried after the Egyptian fashion, or allowed, even if willing, to follow it; but whatever person, whether native or foreigner, was slain by a crocodile or drowned in the river, was embalmed by the people of the city within whose precincts the body was thrown up, and then interred in the Sacred Tombs. No one, except the Priests of the Nile, was allowed to touch such corpses. Females of rank were not usually placed in the hands of the embalmers till the third or fourth day after death. It appears also that the occupation of the maker of the mummy cases was distinct from that of the embalmer: and that a large number of mummies were

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