with illustrations in full colour, are found in the coffins of Kua-tep and Sen, or Senȧ, the "chief physician," in the British Museum (Nos. 30,841, 30,839).

A second work of this kind is the Book of what is in the Ţuat,

or Other World, or Shất âm Țuat,×I+A

In this the Other World is divided into Twelve Sections corresponding to the Twelve Hours of the Night, and pictures are given of the various gods, demons, and fiends who were supposed to obstruct the way of those who were passing from this world to the kingdoms of Osiris and Rā. The texts contain the speeches of the Sun-god of night, called Áfu-Rā, and describe the conditions of the beatified, or the damned, in each section, and give the names of the principal gods. The work is very lengthy, and complete copies of it must have been cumbrous, as well as costly. The priests therefore prepared a Summary of the Book of Am-Ţuat, which was supposed to contain all that was absolutely essential for the soul to know that had to travel from this world to the next. The most complete copy of the larger work is given on the walls of the chambers in the tomb of Seti I, at Thebes, but one half of it is cut on the outside of the magnificent sarcophagus of Nekht-Heru-hebt, king of Egypt about B.C. 378 (Southern Egyptian Gallery, No. 923). (See Plate II.) Of portions of the "Summary" there are several copies in the British Museum, both with and without illustrations (Nos. 9975, 9979, 9981-9985, etc.). The pictures of this work were believed to be endowed with the same magical powers as the texts.

In the Book of Gates, a somewhat similar work, the road from earth to heaven is marked by a series of Gates through which the deceased hoped to pass. The texts, which are fully illustrated, describe the progress of the Boat of the Sun-god to the Kingdom of Osiris, the Judgment in the Hall of Osiris, the life of the beatified in the Elysian Fields, and the punishment of the wicked and of the foes of the Sun-god by dismemberment and burning. Following these comes a set of magical texts and pictures which describe and illustrate the ceremonies which were performed daily to make the sun to rise. They show that the Egyptians used to make a model of the sun, and place it in a boat, and then bring to it arrows to represent rays, and disks to represent the hours; fire was next kindled with the fire-stick and applied to the model, and appropriate formulas having been recited, the body of the sun was believed to be reconstituted.

10. As an example of Rituals may be mentioned the famous Daily Ritual of the Divine Cult, the texts of which were inscribed upon papyrus and cut on the walls of temples, e.g., Abydos. From this we learn that the king was supposed to perform daily a series of elaborate ceremonies in connection with the statue of Amen, and to present to it unguents, wine, incense, articles of sacred apparel, etc. By means of these he entered into communion with the god, who bestowed upon him his vital power, strength, and spiritual qualities.

II. Hymnology is well represented by the hymns to the gods Rā, Rā-Harmachis, Temu and Osiris, which are found in the great Papyrus of Ani in the British Museum (No. 10,470), and by the fine Hymn to the Nile, of which two copies are preserved in the British Museum (Sallier II, No. 10,182, and Anastasi VII, No. 10,222). Of somewhat different character, though equally interesting, are the Hymns to Amen contained in the Anastasi Papyrus II (No. 10,243). Under this head may be grouped the Litany of Osiris in the Papyrus of Ani, and the Addresses of Horus to his father Osiris in the Papyrus of Nebseni (No. 9900).

These

12. Service books are represented by the Book of Overthrowing Apepi, a work which contains a series of spells and incantations that were recited in the great temple of Amen-Rā at Karnak (Thebes) on certain days of the month. were directed against Apepi, the great foe of the Sun-god, and enemy of all goodness and truth, who took the form of a monster serpent, and waged war against all the gods daily. The rubrics contained directions for ceremonies, in which wax-figures were burned in the temple fires, whilst the priests recited the spells in the Book. There is a complete copy of the work in the British Museum (No. 10,188), which also contains a list of the accursed names of Apepi, and the text of the hymn of praise which was sung when the arch-fiend was overthrown.

13. Exegesis is represented by two valuable copies of a work which forms the XVIIth Chapter of the Book of the Dead in the Papyrus of Ani (No. 10,470), and the Papyrus of Nebseni (No. 9900). In it a text treating of the origin of the gods and their relation to Rā, and of the doctrine of the union of Ra and Osiris, etc., is dissected, and each sentence of the work is followed by a statement of the opinions of the various great religious Colleges of Egypt.

14. An example of a rare class of work is found cut on a black stone slab in the Southern Egyptian Gallery (No. 797). The text states that it was copied from an inscribed board

which had become worm-eaten in the reign of Shabaka, king of Egypt, about B.C. 700. From what is legible on the slab we are justified in assuming that the work contained a sort of philosophical statement of the religious beliefs of a priest who was trying to systematize certain of the old traditions of the country, and to evolve a system of belief which should be consonant with the special traditions current at Memphis at that time concerning the god Ptaḥ.

15. Another most important section of religious literature consists of the funerary inscriptions cut on sepulchral tablets, or grave-stones, which form so large a portion of the Egyptian collections of the British Museum. In the vestibule and galleries is exhibited a splendid series of such monuments, the oldest dating from the IVth dynasty, about B.C. 3800, and the most recent from the first century A.D.; thus the series represents a period of about four thousand years. The value of these monuments is very great, for they not only give the various forms of the prayer to the gods for sepulchral offerings in the different periods of Egyptian history, but they afford a great deal of information about the attributes of the gods, and they illustrate the growth and decay of many forms of belief, details of ritual, etc. On Plates III-VIII are reproduced good typical examples of sepulchral tablets of the IVth, XIth, XIIth, XVIIIth, XIXth, and XXXth dynasties.

The number of the religious works of the Egyptians was very large, and in each great temple a small chamber was set apart as a library; here the papyrus rolls, or books, were kept in boxes, and, in some cases, the names of the works were inscribed on the walls of the chamber. The number of the rolls in a temple library seems to have been comparatively small, for the list of books which is cut on the wall of the "House of Books," of the temple of Edfu, only contains the names of thirty-seven works.

Profane Literature.-Among works of a didactic and moral character may be mentioned the Precepts of Kaqemna and the Precepts of Ptah-hetep. The first of these contains a short series of admonitions as to general behaviour, which were written towards the end of the IIIrd dynasty, about B.C. 3900, and the second a group of aphorisms of high moral worth, by a high official who flourished in the reign of Assa, a king of the Vth dynasty, about B.C. 3360. A late copy of the latter work is preserved in the British Museum. Öther works of this class are The Instructions of Amen-em-ḥāt I, a complete copy of which is given in the First Sallier Papyrus (No. 10,185), and the Maxims of Ani, preserved in the