that account, perhaps, she occurs so much more frequently as Mau; because she expresses the highest properties of God in nature as well as man, which prove the reality of their existence merely by the reality, i. e. truth, of their appearance. At all events both Mau and Ma have the character of derivative, administrative deities.

VIII. TEFNU, Tefnu.

This is the lioness-headed goddess, frequently called elsewhere daughter of Ra; in our representation, for instance (Wilk. Pl. 51.). In other respects she is precisely like Pecht (the cat-headed goddess). Like her she wears the sun's disk, about which the Uræus is entwined. On the monuments she often appears with the god Khunsu, who is also sometimes lion-headed. In the Ramesseum, for instance, they both accompany Ammon, when he gives life and power to the King.

IX. MNTU, Muntu, Mandulis.

The type of this "Son of Ra" has the hawk-head, as well as the father. The difference between them is, that the former has the sun's disk on his head, or the ornament of two tall feathers.288 Birch has remarked 289 that he has titles which designate him as Ares. In the Ramesseum, for instance, it is said, "He (the king) shows his victorious arm, like Muntu;" and, on other monuments," his hand is on his chariot, like MuntuMuntu-Ra is a combination of frequent occur

Ra."

rence on the monuments.

Muntu is called Her (God) of both Egypts.290 The word Ra, or the image of Phre often follows his name

288 Representation according to Wilk. Pl. 49.

289 Gallery, p. 23.

290 Wilk. Mat. Hier. xxxii. Comp. Champ. 27. from a Stele at Turin.

Mnt or Mntu. His colour is also red, like that of Ra and the sun's disk. Unfortunately the hieroglyphics of the temple of Kalabshe have not been published. Month (Ra) appears there with Seb and Netpe (Champ. 27. 1.), as a young god by the side of the elder. We are still without any clue as to what property of the sun, or rather of the god who is embodied in it, was originally typified by Muntu. At all events he is a derivative from the Sun-god, most probably a different provincial form of the same idea.

X. SEBAK, Sebak, Sevek.

This deity's name likewise begins with a sign which must be read Keb, according to Birch, consequently Kebek. The god with the crocodile head receives his name from the tractable character of that animal, whose Egyptian designation the Greeks render by Suchos. The ram's horns announce him to be the god of Thebes. Sometimes also he has a ram's head with the snake erect. He is consequently considered as identical with Kneph. The frequent combination of Sebak-ra shows a connexion between him and Helios. He is represented in a strictly human form 291, with the title of "the youngest of the gods," which from its style must be of the time of the Romans. At Ombos (where, as well as Selseleh, was his principal shrine) he is said to be the same with Seb, the father of the gods, and with Horus, the sustainer of the world. We represent him in the ordinary form, that of Wilkinson (Pl. 50.), who remarks that he has rarely found him except in temples of a late date, such as Tentyra. His name, however, does occur among those of the primeval kings before the 18th Dynasty (Sebek-hep.t). This consequently is an instance of the re-establishment of an ancient form of worship.

291 Wilk. Mat. Hier. Pl. xxvii., second part.

XI. SEB, Seb, Chronos.

XII. NUTPE, Nutpe, Rhea.

They are called the youngest of the gods. Seb has no characteristic sign, except occasionally the goose on his head, which is otherwise without any distinguishing ornament. His name, however, betokens him to be "the father of the Gods," and Nutpe is called "the generatrix of the Gods." The Greeks mention Chronos and Rhea as Egyptian deities, the parents of Osiris and Isis, and Rhea as the mother of the gods of the whole Osiris Order. The monuments prove that this representation is in its principal features correct. Seb and Nutpe are mentioned as the parents of Osiris, and both occur in the representations with the other celestials.

Seb 292 appears as a god in human form with a skullcap or disk on his head, sometimes with the goose, his initial letters and symbol-in our representation, for instance (borrowed from Wilkinson, Pl. 31). In Champollion's copy (27. 1.) of a temple sculpture in low-relief (apparently taken from Ombos) he has the full crown. One of his titles begins with Un (Uōn, the opener), like that of Osiris, Un-nefru, the revealer of good. The rest, however, are not yet legible. Nutpe in like manner is called (Wilk. Mat. Hier. xii.) the genitrix of the gods, the nurse, and is represented suckling a child. She is also called mistress of heaven. Though all her other titles are not as yet decipherable, it is certain that she is called Daughter of the Sun." She is represented as a human goddess with life and mercy, and sometimes with a jar on her head (the initial letter of her name ?). The sign of the inundation (Kabh) occurs in the hieroglyphics. We find her making libations from a vase of this kind out of a

292 Wilk. Mat. Hier. xi.

sycomore tree; the water seems to flow down into the jar, and then run out at the bottom, where a soul (a bird with a human face) is catching it in its hands (Wilk. Pl. 32. and our own drawing). Champollion (36.) describes her, after a small Stele in the Turin Museum, as green, with the sun's disk between the cow's horns, sitting on a throne, holding life and power, and having on her head the vulture (as mother). One of the so-called Typhonean figures is given in the hieroglyphics as her emblem, with the hippopotamus head followed by the title of "genetrix of the gods." This same extraordinary figure typifies a goddess, Chepu-her legs are like an animal's, and in one hand she holds her own peculiar symbol, not unlike that which occurs in the mysterious title of Seb-here followed by the name, mother, as on the other occasion, by genitrix. Wilkinson states that Nutpe, pouring water upon the soul, is very frequently met with in the tombs. She is designated "protectress of the soul," at as early an epoch as the coffin of Mencheres. Sometimes the relations of the deceased are anxiously assisting the soul in catching the water which she is pouring out. There was a town in Nubia sacred to the mother of Osiris, called Hiero-Sykaminon (now Mahairaku). We learn from Wilkinson that the same tree is found there with a goddess underneath it, whom he supposes to be Isis or Hathor. She must, however, at all events be considered the mother of Osiris, and essentially identical with Nutpe.

In Plutarch 293 the Persea is expressly stated to be sacred to Isis.

It would seem that we do not find Seb in his primitive grandeur. In his present form he holds a secondary position to the great cosmic deities. Originally, however, was he not one himself? Horapollo says that the star (siu), which we find as his symbol, signifies Chronos, time.

293 De Is. et Os. c. 68.

Other supplementary Names of Gods of the Second Order.

The conclusion at which we have arrived is, that there were twelve deities, children of the oldest cosmogonic gods-especially of Helios, the youngest of them all of ancient origin, and very extensively worshipped. The doubt as to the antiquity of the crocodileheaded god was apparent rather than real. Some of them-Thoth, and the goddess Athyr, Pext, Tefnu, and Nutpe, for instance-seem to have been the principal deities, each in their own particular locality. They were also without doubt the chief deities of the Order; and we may suppose that the same rank was given in other cities to the other deities of this Order, to make up the number twelve, of which, according to Herodotus, it consisted. This is substantiated by his remark, that in his time Osiris and Isis were the only deities universally worshipped; which implies, consequently, the existence of other merely local or provincial divinities, representations of which we should expect to

find in the monuments.

We think it best to mention here all the monumental names to which we can assign no place among the three Orders of Egyptian gods, according to the arrangement notified to Herodotus.

They cannot belong to the one of which Osiris is the chief, for they have no connexion, either as to attributes or genealogy, with that totally distinct Order. Nor have they anything in common with the divinities of the first Order. Inasmuch, therefore, as some of them may have belonged, in different parts of Egypt, to the "twelve gods," we shall here enumerate them all in one series.

We shall merely premise, that most of the indefinite names and representations which we find on the monuments are those of female divinities, which is the most common form of abstractions.