religious sentiments of the Egyptians can be historically demonstrated) as forming one single original system. The very threads, moreover of the Chronology have not yet been arranged, nor the reading of the names satisfactorily established-so that the mere preliminary steps towards clearing the ground are not yet taken.

Our attempt, then, to restore the three Orders of Herodotus, and reduce them to their oldest demonstrable form, is the first recorded in the annals of science. Wilkinson, indeed, admits their existence, but has limited himself to proving that eight was the number of which the first consisted. This he supposes to comprise the following deities: Kneph-Amun Phtah-Khem-Sat-Maut (Buto?) - Bubastis (?)

Neith.229 In his earlier works he had included Helios (Ra) instead of Bubastis, but afterwards omitted him, because Amun is already called Amun-Ra. In our restoration Ra is included, and we differ also from him in some few other particulars.

Although we do not profess to be able to restore the second Order with the same precision as the first and third, we still trust that the following arrangement will prove correct upon the whole. The first general view of the system is as follows

The Eight Gods of the First Order.

I. Amn, Ammon, "the concealed God," the God of
Thebes.

II. Khem, Chemmis in the Thebaid, "the husband of his mother," the generative God of Nature, the God of Panopolis.

III. Mut, the Mother (Buto), Leto (Latona), Goddess of Buto in the Delta, the Temple-Consort of Khem and Ammon.

229 Manners and Customs, iv. 227.

IV. Num, Nu, Kneph, Chnubis, the ram-headed God of the Thebaid.

V. Seti, in Coptic, Sate, "ray, arrow," the Consort of Kneph.

VI. Phtah, the Creator of the World, sprung from the mouth of Kneph through the Mundane Egg-the God of Memphis.

VII. Net, Neith, the Goddess of Sais in the Deltawithout descent: "I came from myself."

VIII. Ra, Helios, the God of Heliopolis (On) in the Delta.

The Twelve Gods of the Second Order.

A. The child of Ammon:

I. Khunsu (Chōns), Hercules.

B. The child of Kneph:

II. Tet (Thoth), Hermes.

C. The children of Phtah:

III. Atumu, Atum, Atmu.

IV. Pecht (Bubastis), the Cat-headed Goddess of Bubastis, Artemis.

D. The children of Helios:

V. Hat-her (Athyr), Aphrodite.

VI. Mau.

VII. Ma (Truth).

VIII. Tefnu, the Lioness-headed Goddess.

IX. Muntu, Munt (Mandulis).

X. Sebak, Sevek, the Crocodile-headed God.

XI. Seb (Chronos).

XII. Nutpe, Netpe (Rhea).

The Seven Gods of the Third Order.

I. Set, Nubi, Typhon.

II. Hesiri, Osiris.

III. Hes, Isis.

IV. Nebt-hi, Nephthys, the sister of Isis, "the Mistress

of the House."

V. Her-her, Arōeris, "Hor the elder," the God of Hat, Apollinopolis, hence Her-het.

VI. Her, Horus, child of Isis and Osiris "Her-paxrut," Harpokrates, i. e. "Horus the child."

ALL the gods are characterised by the beard hanging down from the chin. In general, they hold a sceptre surmounted by the Kukufa-head. This sceptre is called tam (jam), and is considered the emblem of power. The goddesses carry a sceptre surmounted by a lotusflower (emblem of sovereignty); on the pictures they frequently have wings, and are always clothed. Their common hieroglyphic sign is an egg or a snake. The gods as well as goddesses often carry the whip and crown of the Pharaohs. The latter is called xen; with the article prefixed, and the nominal suffix t at the end, it was pronounced in later times like P-schent, and is so written by the Greeks. It consists of two parts. According to the pictures, the lower one is red, and called on that account Texer; the upper one, white (ab) or xet. The gods and goddesses have moreover the Royal snake (the uræus, basilisk), as a frontlet, like the Pharaohs.

The name "God" is sometimes expressed by a hawk, Her, Horus, which is likewise the name of a particular god.

On a coffin in the Bibliothèque Royale, where the phonetic name of this god occurs, he is called Tua-mu.t-ef. — Birch.

A.

THE EIGHT GODS OF THE FIRST ORDER.

I. AMN, AMN-RA, Ammon, Ammon-ra.

WE learn from the Old Egyptian monuments that Ammon and Kneph were really two distinct deities. The former is the God of Thebes, the latter of the Thebaid: the Greeks call the ram-headed god, Ammon and Zeus on the later monuments we find Jupiter Ammon, Cenubis in Elephantina, Amenebis in the Oasis.

The most direct proof of their being distinct is, that in the olden time they were sometimes found side by side in the same temple; in that of Medinet-Habu, for instance, erected by the great Ramses. But a closer examination shows that in the complete system they represent two cosmogonic principles, totally different from each other.

His common title is Amn-Ra Suten neter-u (AmmonRa, King of the Gods), from whence the Greek form in the bilinguar Stele of Turin and in the Casati Papyrus : Ammonrasonther. He is almost always called on the monuments simply Amn-ra, Ammon-Helios (God ?). He alone has the title hek," the Ruler;" to him the first mystic region is dedicated. He is also called the Lord of Heaven, Lord of the Thrones, Horus (God, Hor) of the two Egypts. He had shrines in Thebes, the city of Ammon (Diospolis) Meroe, and all Nubia. His original form is that of a man. His type is the human form in contrast to Kneph, the ram-headed god. Our representation of him is that in which he is found in the old shrines of Thebes; sitting on his throne, holding life and power, on his head the badge peculiar to himself, of two high feathers on the lower Crown or Teqer, with a long string or cord hanging

from it behind down to his feet. In the pictures, when coloured, he is azure blue (Champ. i.). Whenever he is represented on the top of the obelisks (the Pyramidion), it is exclusively in his human form. In the hieroglyphical character he is symbolised by the obelisk itself. The name, Amn, however, is often annexed also to the ram-headed representation, both that with the so-called Ammon's horns (curved downwards), and that with the extended horns 230, like the Egyptian sheep; on the Temple of Ibsambul in Nubia, for instance, the work of Ramesses; and this ram-headed representation (Champ. ii.) is found even in Thebes. Coins of the time of the Ptolemies have the effigies of the ram. As this denotes the incorporation of Ammon with Kneph, so the representation with the hawk-head alludes to his early union with Ra, or Helios, the independent personal existence of whom, however, is clearly announced on the monuments and inscriptions. Ra appears before Ammon as the ministering god: he presents to him the Kings of Egypt to whom Ammon is giving (anx) life.

The Greeks rightly considered Ammon as Zeus, and the highest god. According to Manetho's interpretation, which is deserving of attention, his name signifies "the concealed God 231, " ""concealment:" we have also the root, amn, for "to veil," "to conceal," now actually before us in the hieroglyphics. manner of, writing Men, instead of Amen, for Ammon

230 Rosellini, Mon. del C. iv. Comp. li.

The

231 Plut. de Is. et Os. p. 354. D. We have given the first half of the passage in the first section, where we treated of Manetho's theological writings. Plutarch then proceeds to say, Aɩò тòv πρātor Beor τῷ παντὶ τὸν αὐτὸν νομίζουσιν, ὡς ἀφανῆ καὶ κεκρυμμένον ὄντα, προσκαλούμενοι καὶ παρακαλοῦντες ἐμφανῆ γενέσθαι καὶ δῆλον αὐτοῖς, ̓Αμούν Aéyovor. Comp. Iamb. de Mysteriis, viii. 3. p. 159.: ỏ yàp dŋpovpyòs νοῦς καὶ τῆς ἀληθείας προστάτης καὶ σοφίας ἐρχόμενος μὲν ἐπὶ γένεσιν, καὶ τὴν ἀφανῆ τῶν κεκρυμμένων λόγων δύναμιν εἰς φῶς ἄγων, ̓Αμῶν κατὰ τὴν τῶν Αἰγυπτίων γλῶσσαν λέγεται.