renew her weary search. Once again she was successful, and various accounts say that she collected all the members of Osiris and buried them at Abydos, or that wherever she found a fragment she buried it on the spot. Thus sprang into being numerous rival sepulchres of Osiris, none of which, however, attained the celebrity of Abydos, which is generally credited with being the last resting-place of the head, or heart, of the god. Still another tale has it that only a counterfeit image was buried at the fourteen different sites with the idea of hoodwinking the wicked Set. In any case, Osiris underwent a glorious resurrection and became the god in chief control of "those who are in the under-world." Isis, after being spared for many years, was finally slain by her own son, Horus, for some leniency shown to the wretched Set- and thereafter she shared with Osiris the honor of ruling over the kingdom of the dead. Out of all this mass of legend one may glean an idea of the reason for representing Osiris as a mummified figure, and of the significance of his traditional symbol a stout pillar crowned with a capital. So much for Isis and Osiris. They occupy so large a place in the mythology of Egypt because of the overmastering anxiety of the Egyptian for the repose of his soul. It was not to Osiris that he looked in time of earthly danger-save only as he was the certain sovereign of the eternal years of god. Ammon and his train might rule in the transient world of the sun. Isis and Osiris ruled below in the world of the shades, and their kingdom was to be forever. If one must find parallels with the Greek mythology, perhaps the judgment of souls by Minos and Rhadamanthos will serve. To Isis and Osiris as gods of the dead one must hasten to add Anubis — charming word! the jackalheaded one, officially the god of the dead; Thoth, or Thut, the familiar ibis-headed deity, weigher and measurer of souls, inventor of numbers; and Maat, goddess of law and truth, whose symbol was the ostrich feather, against which the souls of mortals must be weighed. And that should be enough. Let us have no other gods but these in mind - for from whatsoever is more than these cometh confusion! Probably the most disconcerting feature of the whole Egyptian theology is the custom of depicting its chief divinities with the heads of animals and birds. For some reason each god appears to have been partially identified with some bird or beast, and in the fullness of time the conception of the twogod and symbol-became so merged that the sculptured figure of the deity was almost invariably crowned with the head of his associated animal. Possibly it seemed a profanation to portray the august beings of another world with human features. Excellent as the Egyptian sculptors were, their skill was not equal to making attractive so grotesque a coterie of gods as these. Horus, with the hawk's head and sometimes a hawk's wings; Anubis, with the lean head of a jackal; Thoth, with the long, thin beak of the ibis; Khnum, with the face and horns of a ram; Hathor, in the guise of a cow, - all these fall far short of our modern ideas of godlike beauty and can never compare with the glorious conception which later Greece gave of her gods and goddesses. Zeus might, at his amorous need, turn himself into the form of some beast, but the Greek artist would never portray him as half man and half brute. Egypt, however, came to represent all her gods in that way, and very awful some of them appear. Various forms of special crowns were employed by the sculptors to go with each god, as well as numerous forms of headgear to be used by earthly monarchs, a discussion of which would be out of place here. Certain common symbols must, however, receive at least a word. On every hand one meets the well-known sign of the sun between two outspread horizontal wings, often brilliantly colored-an appropriate symbol of the sun-god. And as, next to the sun, the hawk is the most familiar object in the Egyp tian sky, it was natural that the men of old time should conceive of the sun as winging his way across the heavens like these birds which shrilled their flight in circles high above his head. The "key of life" borne by various gods, and the "scourge of authority" which is the common attribute of Osiris, are likely to be found in the hands of any deity carved on the temple walls. Of the various crowns, the only one likely to be recognized readily at first sight by the non-technical beholder is that dual headdress indicative of the "two lands," Upper and Lower Egypt - which is accurately, but flippantly, described as a representation of a very stout bottle of mineral water reposing in a coal hod. The whole matter of Egyptian theology may not be summed up in a word, and the generalities of today may be upset by the discoveries and theories of to-morrow. Nevertheless, passing over the long list of cognate divinities with their functions and symbols as being quite beyond the scope of this writing and wholly needless for the average voyager in Egypt, one may hope to grasp a few of the genuinely essential things. And in general it is enough to say that, under various names, Egypt worshiped the power of the sun and identified the chief of her gods therewith; that the chief end of man was to insure, as far as in him lay the power, the preservation of |