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are two lines of inscription in Coptic which read, &c IHC € Twк, "May she hasten to arise." At each end is a pierced projection whereby the plaque was fastened to the mummy. The plaque is an interesting example of the survival of ancient Egyptian ideas among the Egyptians after they had embraced Christianity. Anubis is sometimes confused with Ap-uat, “the opener of the ways,” another jackal-headed god, and the attributes of the one are ascribed

Sunlight and

moisture.

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to the other. Bronze and faïence figures of this god represent him standing and having the head of a jackal.

Shu, in Egyptian, was the first-born son of Rā and Hathor, and brother of Tefnut; he is supposed to symbolise the air or sun-light, and in papyri and on coffins he is represented in the form of a man, standing with both arms raised, lifting up Nut, or the sky, from the embrace of Seb the earth. In bronze and faïence figures he is in the form of

a man kneeling on his right knee and supporting the sun's disk and horizon with his upraised arms on his shoulders. There is in the British Museum (No. 11,057) a fine example of an ægis in bronze with the heads of Shu and Tefnut, , his sister, upon it. Shu is bearded and wears two pairs of plumes upon his head; Tefnut has the head of a lion and wears a disk and uræus; B.M. No. 389 is an example of these gods in faïence. Standing figures of Shu, in faïence, have sometimes on his head.

Ḥāpi &

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, the god of the Nile, is depicted as a

man, sitting or standing, holding a table or altar on which

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fruits, he also has a clump of lotus flowers upon his head. The Nile

The British Museum possesses a figure of this god, No. 11,069, which represents him standing upright, with a table of

god.

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offerings of plants, fruits and flowers before him. On his head he wears , and in front is an ut'at F.,

Apis or Ḥapi, "the second life of Ptah,” and the incarnation of Osiris, was the name given to the Antiquity sacred bull of Memphis, where the worship of this god was of Apis worship. most ancient, having been introduced from Heliopolis by Kakau, a king of the IInd dynasty. He is variously called "the son of Ptah," "the son of Tmu," "the son of Osiris," and "the son of Seker." In bronze Ḥapi is sometimes represented in the form of a man with a bull's head, between the horns of which are a disk and an uræus wearing a disk. Usually, however, he is in the form of a bull having a disk and an uræus between the horns; on the back above the shoulders is engraved a vulture with outstretched wings, and on the back, over the hind quarters, is a winged scarab. The bull usually stands on a rectangular pedestal, on the sides of which are inscribed the name and titles of the person who had the bull made; on the same pedestal is frequently a figure of this person kneeling in adoration before him. Figures of Apis in bronze are commoner than those in faïence. According to Herodotus (II. 27-29) Apis was the calf of a cow incapable of conceiving another offspring; "and the Egyptians say, that lightning descends upon the cow from heaven, and that from thence it brings forth Apis. This calf, which is called Apis, has the following marks: it is black, and has a square spot of white on the forehead; and on the back the figure of an eagle; and in the tail double hairs; and on the tongue a beetle."

Descrip

tion of the

Apis bull.

When Apis was dead he was called Ausȧr Hapi or ரிவி or Serapis by the Greeks, and he is represented on coffins in the form of a bull with disk and uræus on his head; on his back is the mummy of the deceased, above which the soul in the form of a hawk is seen hovering. The place where the Apis bulls that lived at Memphis were buried was called the Serapeum, and Mariette discovered at Sakkarah their tombs, dating from the time of Amenophis III. down to that of the Roman Empire. Above each tomb of

an Apis bull was built a chapel, and it was the series of chapels which formed the Serapeum properly so called.

The Mnevis bull,

, worshipped at Heliopolis,

is thought by some to represent the same symbolism, and to be identical in form with Apis; he is called the "renewing of the life of Rā."

Mesthȧ, Ḥāpi, Ţuamàutef and Qebḥsennuf, the four The gods children of Horus (see Canopic Jars, p. 194), are common in of the glazed faïence, but rare in bronze.

Sati, together with Änqet formed the triad of Elephantine, and Nephthys in some of her attributes.

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and Chnemu,

she seems to resemble
She usually stands up-

right, holding in her right hand, and

in her right hand, and in her left. The British Museum possesses one example, No. 110, in bronze, in which she is represented seated. On her head she wears the crown of Upper Egypt, in the front of which is an

Cardinal points.

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Other forms of Isis.

uræus; a pair of horns follows the contour of the white crown, and above them is a star. No. 11,143 is a fine bronze figure of a woman, standing upright upon a pedestal ; the right arm hangs by her side, but the left arm is bent, and her hand, holding an object, is laid upon her breast. She has the same head-dress as No. 110, and I believe her to be the same goddess, although she is labelled Hesi-Sept. [Isis-Sothis or the Dog Star.] Dr. Birch probably had some reason for thus labelling it, but it is unknown to me. The British Museum possesses one example also in faïence, No. 13,664, in which the goddess stands upright.

Sebek

represented the destroying power of the sun, and his worship is as old as the XIIIth dynasty. The British Museum possesses one example of this god in bronze, No. 22,924, in which he stands upright, and has the head of a crocodile surmounted with disk, plumes and uræi, which have disks and horns

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