distinguishing the two and placing Ter by the side of Atum, is no proof to the contrary.

Atum, then, was originally the name and representation of a cosmogonic deity, probably, indeed, of one who belonged to the second Order-and he has retained this character in the Lower World, just as, according to some representations, power was given there to Hermes.

IV. PCHT, Pecht (the Goddess of Bubastis).

She is called Mer-Ptah, the beloved by Ptah: the Mistress of Memphis. Wilkinson's drawing (Pl. 27. comp. 51.) exhibits her with the cat's head and sun's disk, about which the Uræus is entwined. Her titles are, Mut (the mother), Menhi (sense unknown), and her.t hek-u, the old of the avengers (?), where, therefore, Hekt would not seem, as Wilkinson supposes, to have any reference to Hecate. The only difference between her and the lioness-headed goddess is in the ears, which in the one are higher and pointed, in the other broad and low. Birch has published several most remarkable figures, some of them of high antiquity (Amenoph III. and Sheshonk).280

As daughter of the sun she has the disk and Uræus (Wilk. Mat. Hier. viii. 1. Comp. ix. x.).

When called by one of those titles above mentioned she has also the human countenance, like Hathor, with the disk between the cow-horns, two feathers, and the vulture, as well as the full crown. Champollion (vi. A. 5.) considered her a lioness-headed goddess, and a representation of Neith. Birch, also, thinks the lioness-headed form the only ancient representation. Hincks refers the word to Pech.a. t, "the lioness."*

280 Birch, Gallery, p. 16. seqq.

* Dr. Hincks, Dublin Univ, Mag. 1846, "The oldest of all Almanacks." Compare the same on the Egyptian Alphabet, Dubl. Transact. 1846. The word occurs in the "Book of the Dead," Pl. lxxix. c. 165. 1. 12.

IMHEP. T, Imuth,

A god, whose shrine was first discovered by Salt at Phila with Greek inscriptions, which-like another of the age of the Antonines in Young 281-make him a deification of Esculapius, is called Imhep.t, i. e. I-emhep.t,282 "I come with the offering." The inscription in Young is "Esculapius, who is Imuthos, son of Vulcan." The hieroglyphic inscriptions also call him the son (eldest?) of Ptah. His type is like that of Ptah, with a narrow close-fitting cap, bald-headed, as Synesius in derision describes the Egyptian Esculapius. 283 As there is no representation of him before the time of the Ptolemies, we have not introduced him here.

D. The Children of Helios.

V. HET HER, Athyr, Aphrodite.

Het-her, that is, the habitation of Horus, daughter of Ra, mistress of Ament (the west, the Lower World), is the name of a goddess very extensively worshipped, whose type is the cow. She ordinarily appears with the cow's head, wearing the sun's disk between the horns. Even when represented in the human form she is rarely without the sun and horns. Her principal shrine was (at least in later times) Tentyra (Denderah). We have given Wilkinson's representation of her.

Hathor is also clearly marked as a goddess of this Order, by being called the eye of the sun (iri-Ra). This is corroborated, in all the representations given by Champollion, by her connexion with the earth and mankind being more intimate than that of the goddesses

281 Young, Hierog. Pl. 52. The spelling is not given quite exact, but may easily be corrected.

282 Wilk. v. 53. Comp. Pl. 55.

283 Synesius, Calvitiei Encom. p. 73.

of the first Order. She was undoubtedly represented (though we are not sure whether in very early times) as holding the cords of love and the tamburine, the sign of joy; and women in general, but queens and princesses especially, were typified by her image; to which her name, too, the lady of the dance and mirth,284 refers. All her other properties, however, betray a cosmogonic origin. Her designation, "the habitation of Horus" (God), must undoubtedly betoken the world, nature; and the feather-standard of the west, which she sometimes wears, refers to her as the habitation of Horus, and of the departed souls. In the temple dedicated to her at Senem (the island of Begheh at Phila) she is accompanied by Kneph, the primeval creator; by Sevek-Ra and Chōns at Ombos; in Het (Edfu, Apollinopolis) by Horus; lastly, at Tentyra, the proper city of Hathor, by the same Hor of Hat (Champ. 17.C.). Over the southern gate of Karnak she is represented as the wife of Ptah (Champ. 17. A.).

She is also called the Nurse of the youthful God, and as such presents the young Horus to his father, Month, in Hermonthis. In her temple at Philæ, which is, however, of a later date, she is suckling Horus, the son of Isis and Osiris, and her title is "Nurse, wife, who fills heaven and earth with her beneficent acts." (Champ. 17. C.)

Champollion quotes from a papyrus, the original of which has not been published, the following passage: She, who is called Neith in the east country, and Ma" (which he reads Sme)" in the lotus and the water of the west" (Wilk. Mat. Hier.). The cow, the symbol of Hathor, really occurs among the signs of Neith, and as Mother of Phre.

In an inscription attached to a drawing of her at

284 Birch, Gal. p. 19., according to Ros. M. del Culto, xxix. 3. (in Ombos, of the Ptolemaic era).

Senem (Champ. 17. B.), she is called "Mistress of all the Gods."

Temples were dedicated to her in all parts of Egypt. She is likewise represented as a cow, appearing from behind the mountains (Wilk. Mat. Hier. 3.); as a goddess, with the cow's head (ibid. 4.); as a bird, with a human face, cow's horns, and disk (ibid. 5.); which latter, he says, is a very unusual representation. A very common and ancient one is a temple on the head, as principal ornament. This is the origin of the Hathor-capitals of the time of the Ptolemies; the same sort of Hathor-head, similarly ornamented, and frequently with the cow's ears peeping out. They have been erroneously called Isis-heads. This representation is also found in Wilkinson (Mat. Hier. xliii. A.), by the side of the common one. In his plates she is called "Daughter of Ra," and "Mistress of Ashmunäin:" she becomes identical, therefore, with Thoth, as the moongoddess. He remarks that she occurs very frequently in both forms on the oldest monuments.

VI. MAU (commonly read Mu, Mui).

This is the title of a god with an ostrich feather. It signifies light, insight (in Coptic, meui, intellect). The hieroglyphics call him "son of Ra." 285 His emblem is the ostrich feather, the sign of Ma, truth; sometimes also a feather ornament like that of Ammon. The representation as En-Pe, the leader of heaven 286, is of uncertain date. According to Birch, his images are usually made of porcelain. Temple-representations of him are very rare. In the Ritual he appears as God of

the Lower World. Mau stands behind the throne of

285 Wilk. Pl. 46. We give him according to another representation in the same plate.

286 Champ. Gr. p. 111. From this Birch explains the Emeph of Iamblichus (Gallery, p. 22.).

=

Atumu. He has also sometimes (Wilk. Mat. Hier. xxv.) a head-dress composed of feathers. Another representation (ibid. xxix.) exhibits him with the bull's head, and hands upraised, as if blessing or praying. Here he is called the Strong, Victorious. Champollion, who read his name Djom or Sou, without, however, being satisfied that he was correct, and who considered him as Hercules Djom Sem, represents him (25.), after a picture in Biban el Molook, sitting, with a fillet and feather, exactly like Ma, red; and again (25. A.) standing, green, with two large feathers, like the sculptures in the temple of Ibsambul. Ramses is offering sacrifice to him, and a female deity (Tefnu) is standing at his side; both children of Phre. The same representation of him likewise exists on the tomb of Menephthah, and other ancient monuments.

VII. MA.

Ma, Truth, Justice, is frequently called Daughter of Ra. The Hall of Judgment in the Lower World is named after her. Our representation is borrowed from Wilkinson (Pl. 49.). She appears sometimes winged 287, sometimes without wings, always with the feather, and sitting, like her figure in the hieroglyphics. The monuments of the old Pharaohs abound with representations of her. She is called the Goddess of the Lower Country (Lower Egypt). We are not aware what was Champollion's authority for saying that she is called the eldest daughter of Atumu. If there be any, it furnishes fresh proof of the connexion between Atumu and Ptah. There can be no doubt of the connexion between Ma and Ptah, the creator of the world. Ma, Truth, typifies the world, inasmuch as it contains in itself the real and true image of God.

287 Wilk. Mat. Hier. xxxvi. xxxvii.

On