{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_25757/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_25757","id":"gutenberg_25757","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/25757","summary":null,"tags":["Category: Archaeology & Anthropology","Category: History - Ancient","Category: Religion/Spirituality","Egypt -- Religion","Scarabaeus","Symbolism"],"text":"Produced by Jeannie Howse, R. Cedron, and the Online\nDistributed Proofreading Team at DP Europe\nhttp://dp.rastko.net\n\n\n\n\n\n\n       *       *       *       *       *\n\n    +-----------------------------------------------------------+\n    | Transcriber's Note:                                       |\n    |                                                           |\n    | The author of this ebook makes unusual use of commas and  |\n    | asterisks.                                                |\n    |                                                           |\n    | The character a with a straight line (macron) above is    |\n    | represented as [=a].                                      |\n    |                                                           |\n    | Greek has been transliterated and marked with + marks.    |\n    |                                                           |\n    +-----------------------------------------------------------+\n\n       *       *       *       *       *\n\n\n\n\nSCARABS.\n\nTHE\nHISTORY, MANUFACTURE AND RELIGIOUS\nSYMBOLISM\n\nOF THE\n\nSCARAB\u00c6US,\n\nIN\n\nANCIENT EGYPT, PHOENICIA, SARDINIA,\nETRURIA, ETC.\n\nALSO\n\nREMARKS ON THE LEARNING, PHILOSOPHY, ARTS, ETHICS,\nPSYCHOLOGY, IDEAS AS TO THE IMMORTALITY OF\nTHE SOUL, ETC., OF THE ANCIENT EGYPTIANS,\nPHOENICIANS, ETC.\n\nBY\n\nISAAC MYER, LL.B.\n\nMember of the American Oriental Society. The American Numismatic\nand Arch\u00e6ological Society. The Numismatic and Antiquarian\nSociety of Philadelphia. La Soci\u00e9t\u00e9 Royale de Numismatique\nde Belgique. The Oriental Club of\nPhiladelphia. The New York Historical\nSociety Historical Society of\nthe State of Pennsylvania,\netc.\n\nAUTHOR OF THE QABBALAH. THE PHILOSOPHICAL WRITINGS OF\nSOLOMON B. YEHUDAH IBN. GEBIROL, OR AVICEBRON;\nTHE WATERLOO MEDAL, ETC.\n\nFOR SALE BY\n\nEDWIN W. DAYTON,\nNO. 641 MADISON AVENUE,\nNEW YORK.\n\nOTTO HARRASSOWITZ,\nQuerstrasse No. 14,\nLEIPZIG.\n\n\u00c9MILE BOUILLON,\nNo. 67, Rue de Richelieu,\nPARIS.\n\n1894.\n\n\n\n\nEntered according to Act of Congress, in the year 1894, by\nISAAC MYER,\nin the Office of the Librarian of Congress, at Washington.\n\n\nALL RIGHTS OF TRANSLATION RESERVED.\n\n\n\n\nINTRODUCTION.\n\n\nThe following work is taken in part, from an address delivered by me\nbefore, The American Numismatic and Arch\u00e6ological Society, at its Hall\nin the City of New York, on March 30th, 1893. Since that time I have\nbeen led into a train of thought, having as its basis a more\nphilosophical treatment of the meaning of the scarab\u00e6us as a symbol,\nin the religious metaphysic conception of it by the Ancient Egyptians,\nand have added much new matter. I am convinced that at the period when\nwe first meet with the symbol of the scarab\u00e6us in Egypt, it was\nalready the symbol and tangible expression of an elevated religious\nidea, embracing that of a future life of the human soul, a\nresurrection of it from the dead, and most likely, of a reward or\npunishment to it in the future life, based on its conduct when in the\nterrestrial life.\n\nWe know from the inscription on the lid of the coffin of Men-kau-Ra,\nking of the IVth, the Memphite Dynasty, (_circa_ 3633-3600 B.C.,) and\nbuilder of the Third Pyramid at Gizeh; that some of the most elevated\nconceptions of the _Per-em-hru_, i.e., the so-called, Book of the\nDead, were at that time in existence as accepted facts. The dead one\nat this early period became an Osiris, living eternally. We have every\nreason to think, that the use of the models of the scarab\u00e6us as the\nsymbol of the resurrection or new-birth, and the future eternal life\nof the triumphant or justified dead, existed as an accepted dogma,\nbefore the earliest historical knowledge we have thus far been able\nto acquire of the Ancient Egyptians.\n\nIt most probably ante-dated the epoch of Mena, the first historical\nEgyptian king. How long before his period it existed, in the present\ncondition of our knowledge of the ancient history and thought of\nEgypt, it is impossible to surmise. Of the aborigines of the land of\nEgypt we do not know nor are we very likely to know, anything. Of the\nrace known to us as the Egyptian we can now assert with much\ncertainty, that it was a Caucasian people, and likely came from an\noriginal home in Asia. When the invader arrived in the valley of the\nNile, he appears to have been highly civilized and to have had an\nelevated form of religious belief.\n\nThe oldest stel\u00e6 known, one of which is now in the Ashmolean Museum at\nOxford, England, and the other in the Museum at Gizeh, Egypt; were\nmade for the tomb of Shera, who is called on them, \"a prophet\" and \"a\nroyal relative.\" He was a priest of the period of Sent, the fifth king\nof the IInd Dynasty, who was living about 4000 B.C. The stele is shown\nby Lepsius in his _Auswahl_, Plate 9, and is the earliest example of a\nhieroglyphic inscription known. These stel\u00e6 are in the form of a false\ndoor.\n\nUpon these stel\u00e6 of Shera, is inscribed the Egyptian prayer for the\nsoul of the dead called, the _Suten-hotep-ta_, from its first words.\nThe _Suten-hotep-ta_ was supposed to have been delivered by divine\nrevelation. An old text speaks of, a \"_Suten-hotep-ta_ exactly\ncorresponding to the texts of sacrificial offerings, handed down by\nthe ancients as proceeding from the mouth of God.\"[1] This prayer\ninscribed on the steles mentioned, asks that there may be granted the\ndeceased in the other world, funeral oblations, \"thousands of oxen,\nlinen bandages, cakes, vessels of wine, incense, etc.\" This shows that\nat this very early period there was a belief in Egypt of the future\nlife of the _Ba_, the responsible soul, and of the _Ka_, the vital\nsoul, of the deceased. The word _Ka_ enters into the names of kings\nKa-kau, Nefer-ka-Ra, and Nefer-ka-seker of the IInd Dynasty (4133-3966\nB.C.) In the same Dynasty the word _Ba_, the name of the responsible\nsoul, and _Baiu_ its plural, enter into the names Neter-Baiu and\nBa-en-neter. _Ab_, i.e., the heart, also enters into the name of\nPer-ab-sen of this Dynasty. We also have _Ba_ in the name of\nMer-ba-pen, sixth king of the Ist Dynasty.\n\nIt was during the reign of king Sent, that a medical papyrus was\nedited which shows it was the result of years of experience. From\nwhat we have just said it is extremely likely, that the body was\nmummified in Egypt from the earliest period of which we have\nknowledge.\n\nManetho says that Teta, the second king of the 1st Dynasty, _circa_\n4366 B.C., wrote a book on anatomy, and experimented with drugs or\nchemicals. Shesh, the mother of this king, invented a hair wash.[2]\n\nWe can from the foregoing assume with some certainty, that before the\nhistorical period in Ancient Egypt, a religious belief existed,\nfuneral ceremonies, and an expectation of an eternal life of the soul\nafter the death of the body of man on this earth; whether a belief in\nrewards or punishments to be suffered or enjoyed by the soul after\nsuch death, for actions done by man in this earthly life, existed at\nthat time, we cannot as yet, with certainty, affirm; but it is quite\nlikely it did. In this connection a study of the \"Pyramid Texts\"\npublished by Maspero in his _Recueil de Travaux_, is of great value to\nthe student.\n\nAn element of great value to the student of religions is, that the\nscarab\u00e6us symbol, is the earliest expression of the most ancient idea\nof the immortality of the soul after death that has reached our day,\ntaking us back however to a period which may be considered as\ncivilized and enlightened and yet, so encompassed with the mists of\nthe past, that the mental eye of to-day cannot grasp that past with\nmuch tangibility, and giving us almost cause to think, that the\ndoctrine of the immortality of the human soul was a remnant of an\nearly divine revelation, or at least, an advanced instinct of early\nhumanity; for it is a curious phase of archaic Egyptian thought, that\nthe further we go back in our investigations of the origins of its\nreligious ideas, the more ideal and elevated they appear as to the\nspiritual powers and the unseen world. Idolatry made its greatest\nadvance subsequent to the epoch of the Ancient Empire, and progressed\nuntil it finally merged itself into the animalism of the New Empire\nand the gross paganism of the Greeks and Romans.\n\nWe have not yet many religious texts of the Ancient Empire that have\nbeen fully studied and made known, but those that have been, exhibit\nan idealism as to the Supreme Deity and a belief in the immortality of\nthe soul, based on the pious, ethical and charitable conduct of man,\nwhich speak highly for an early very elevated thought in religious\nideas.\n\nThere is however one thought which must strike the student of\nreligions forcibly, that is the fact, that the idea of the re-birth\nand future eternal life of the pious and moral dead, existed among the\nAncient Egyptians as an accepted dogma, long before the period in\nwhich Moses is said to have lived. Moses has been asserted both in the\nNew Testament (Acts VII., 22), and by the so-called profane writers\nPhilo and Josephus, to have been learned in all the wisdom and\nknowledge of the Egyptians of his time, yet we have not in the pages\nof the Pentateuch, which is usually by the theologians ascribed to\nhim, any direct assertion of the doctrine of a future life or of an\nimmortality of the human soul, or of a future reward or punishment in\na future state of the soul. Ideas are therein set forth however, of a\nseparation of the spiritual part of man into different divisions.\n\nIt may be, that the doctrine of the immortality of the soul was not\naccepted as a religious dogma, by the Hyksos or Shepherd Kings, an\napparently Asiatic race, probably Semitic, of which we have not as yet\nvery much knowledge. It is likely that it was under the Hyksos that\nthe Hebrew, Joseph, was advanced to high honors in Egypt, and under\ntheir kings, that the influx and increase of the Hebrew population in\nEgypt began and prospered.\n\nIt may be advanced with much certainty, that the Hebrew people\nresiding in Ancient Egypt, must have been acquainted with many of the\nEgyptian ideas on the subject of the eternal future life of the soul\nof the dead, and the reward or punishment of it in that future life,\nfor these ideas were undoubtedly widely and generally known by the\nEgyptian people, and were too thoroughly formulated in the active and\ndaily life of the Ancient Egyptian population, not to have been known\nby the Hebrews living in daily contact with them, but the Hebrews may\nnot have accepted them as a verity.\n\nIt may have been, that as the idea of the future existence of the soul\nin its perfection, was based upon the mummification and preservation\nof the body of the dead, so that the _Ka_ might remain with it, and go\nout and revisit it in the tomb; and also, on inscriptions either on\nthe walls of the tomb or the papyri deposited with the body; that\nMoses, knowing that in his wanderings and journeyings, it would be\nimpossible to have performed those ceremonies and preliminaries\nnecessary under the Egyptian system, for the proper burial of the\ncorpse; its mummification and the preparation of the funeral\ninscriptions or papyri, considered as necessary to be inscribed on the\nwalls of the tomb, or on the papyri, to be buried with the corpse, so\nas to assist the soul against the perils it was supposed it would\nencounter in its journey through the Underworld;[3] was therefore\ncompelled to abandon a dogma based on preliminaries and preparations\nhe could not, during such wanderings, have performed. This would be\npartly an explanation of a subject which has for many years caused\nmuch dispute among very erudite theologians.\n\nIn order to get some knowledge of the religious philosophical ideas of\nthe Ancient Egyptians, a thorough study of the collection of papyri\ncalled, the _Per-em-hru_ or Book of the Dead, is absolutely necessary,\nalso the texts on the walls of the tombs of the Ancient Empire\nespecially those found at Saqqarah. The work of M. Edouard Naville on\nthe _Per-em-hru_ lately published, although it refers more especially\nto the Theban period, is of great value in this investigation, and\nwhen it has been translated into a modern language by a thoroughly\ncompetent scholar, will be a key to open many of the now hidden but\nelevated ideas in the religious philosophy of the Ancient Egyptians.\n\nThe edition of the Book of the Dead which I have quoted from is that\nof M. Paul Pierret, _conservateur_ of the Egyptian Museum of the\nLouvre, Paris, France.[4] This is founded on the Papyrus of Turin,\nwhich is of about the XXVIth Dynasty, the Sa\u00eftic period; the\ntranslator has also used in his work, the Egyptian manuscripts of the\nLouvre to assist in the elucidation of his readings of the Papyrus of\nTurin. His work is an advance on that of Dr. Samuel Birch, given in\n1867, in the Vth volume of Baron von Bunsen's work on Egypt's Place in\nUniversal History. A new translation of the Book of the Dead is now\npassing through the English press, by P. Le Page Renouf, Esq., but\nonly a few chapters thus far have been printed. Mr. Renouf's work as\nan Egyptologist, deserves much more attention and credit from the\nlearned of both his own and other countries, than it has so far\nreceived.\n\nThe following among Greek and other ancient writers have mentioned the\nscarab\u00e6us, mostly in connection with Egypt. Orpheus, Theophrastus,\nAristophanes, Pliny, Plutarch, \u00c6lian, Clement of Alexandria,\nPorphyry, Horapollon, Diogenes Laertius, who cites as works in which\nit was mentioned, the Natural Philosophy by Manetho (_circa_ 286-247\nB.C.,) the History of the Philosophy of the Egyptians, by Hecat\u00e6us (of\nAbdera? _circa_ 331 B.C.,) and the writings of Aristagoras (_circa_\n325-300 B.C.,) Eusebius, Arnobius, Epiphanius and Ausonius.\n\nThe subject has been somewhat neglected in modern times. Two small\nbrochures on the subject were published by Johann Joachim Bellermann,\nunder the title of; _Ueber die Scarab\u00e4en-Gemmen, nebst Versuchen die\ndarauf befindlichen Hieroglyphen zu erkl\u00e4ren_, one in 1820, the other\n1821. Another very small catalogue entitled; _Scarab\u00e9es \u00c9gyptiens,\nfigur\u00e9s du Mus\u00e9e des Antiquea de sa majest\u00e9 l'Empereur, Vienne, de\nl'Imprimerie d'Antoine Strauss_, 1824, was published in that year in\nVienna. None of the above contain information of importance on the\nsubject.\n\nDr. Samuel Birch published the first classified collection in his;\nCatalogue of the collection of Egyptian Antiquities at Alnwick\nCastle,[5] in which he describes 565 scarabs, signets, etc. In 1884\nthe Rev. W.J. Loftie published his; An Essay of Scarabs, London, small\n4to, no date, 125 numbered copies printed. It contained a brief essay,\npp. V-XXXII., on scarabs, and a short description of 192. His\ncollection was purchased in 1890 by the Trustees of the British\nMuseum. In the summer of 1876, I published in, The Evening Telegraph,\nof Philadelphia, Pennsylvania, during the Centennial Exhibition; two\nEssays on Scarab\u00e6i and Cicad\u00e6, and on those exhibited, especially\nthose in the Egyptian Section and those in the Castellani Collection.\nIn 1887, Dr. E.A. Wallis Budge, F.S.A., gave a description of 150\nscarabs in his, Catalogue of the Egyptian Collection of the Harrow\nSchool Museum, with translations of most of the inscriptions upon\nthem. In 1888, Dr. A.S. Murray and Mr. Hamilton Smith in their,\nCatalogue of Gems, gave a list of scarabs and scaraboids. In 1889 Mr.\nFlinders Petrie published, Historical Scarabs: A series of Drawings\nfrom the Principal Collections, Arranged Chronologically. This book\nhas only nine small pages of description but they are valuable. In\nhis, History of Egypt, Prof. Wiedemann has catalogued a great many\nscarabs. I have not seen any of the above works except that by\nBellermann, that published in Vienna, and those by Loftie and Petrie,\nall of which I have in my Library. Since my book was printed, I have\nhad my attention called to, The Mummy, Chapters on Egyptian Funeral\nArch\u00e6ology, by E.A. Wallis Budge, Litt. D., F.S.A., Cambridge. At the\nUniversity Press, 1893. In this p. 231 _et seq._, the learned author\nhas a very interesting chapter on Scarabs.\n\nFOOTNOTES:\n\n[1] Lepsius, _Denkmal_ III., pl. 13.\n\n[2] _Papyrus Ebers_, Bd. II., _Glossarium Hieroglyphicum_, by Stern,\np. 47. The Mummy, etc., by E.A. Wallis Budge, Litt. D., F.S.A., etc.\nCambridge, 1893, pp. 176, 219, 353. Egypt Under the Pharaohs. London,\n1891, pp. 27, 28. An interesting but condensed account of Ancient\nEgyptian medical knowledge, with references to the papyri, is given by\nM. Maspero in his, _Histoire Ancienne des Peuples de l'Orient_, Paris,\n1886, pp. 73-77.\n\n[3] We use the word Underworld advisedly, it may be that the meaning\nof the word so translated, is that of a higher or opposite world to\nour terrestrial world.\n\n[4] _Le Livre des Morts, des Anciens \u00c9gyptiens, traduction compl\u00e8te\nd'apr\u00e8s le Papyrus de Turin et les manuscrits du Louvre, accompagn\u00e9e\nde Notes et suivie d'un Index analytique. Paris, Ernest Leroux, 1882._\n\n[5] Privately printed by the Duke of Northumberland. London, 1880.\n\n\n\n\nTABLE OF CONTENTS\n\nINTRODUCTION                                               v-xxii\n\nTABLE OF CONTENTS                                     xxiii-xxvii\n\nI.\n\nForms of the Word Scarab\u00e6us. Veneration of the Ancient\nEgyptians for the scarab\u00e6us. Entomology of the insect.\nSymbolism of according to Plutarch, Pliny and\nHorapollo. Its astronomical value. Worship of insects\nby other peoples. Symbolism, with the Egyptians, of the\nscarab\u00e6us. Uses of it with them                              1-17\n\nII.\n\nManufacture of the Scarab\u00e6i. Materials. Inscriptions\non. Different periods of manufacture and the\npeculiarities of. How to judge of the epoch.                18-29\n\nIII.\n\nMethod, period and antiquity, of engraving the scarab\nand other forms. Use of rings. Mention of, and of\nengraving and sealing, in the Old Testament. Use of\ncylinder signets by the Egyptians. Relations with\nMesopotamia. Carving of diorite and other hard stone.\nThe Egyptians did not borrow their engraving and the\nscarab, from Mesopotamia. Disuse of scarabs                 30-45\n\nIV.\n\nThe oldest scarabs. Classification and value of the\nscarab to the scholar of to-day. Large inscribed\nhistorical scarabs                                          46-56\n\nV.\n\nWhere usually found and the mode of wearing scarabs by\nthe Egyptians, Book of the Dead. Egyptian scarabs found\nin Mesopotamia. The scarab in Christianity                  57-64\n\nVI.\n\nThe position of the scarab in Ancient Egyptian religion\nand the Book of the Dead. Egyptian philosophy. Advanced\nintellectuality of Egypt six thousand years ago.\nDeities of libraries and learning. Ancient librarians\nand books. The division of learned men into different\nbranches of study. The statements of Greek writers on\nEgyptian thought not to be depended upon. Quotations\nfrom the Book of the Dead on the symbolism of the\nscarab\u00e6us deity. The symbolism of the Great Sphinx.\nFurther quotations from the Book of the Dead, on the\nsymbolism of the scarab deity                               65-90\n\nVII.\n\nImportance of the heart in the Ancient Egyptian\nreligion. Immortality of the soul according to that\nreligion. Symbolism of the scarab in their doctrine of\nsuch immortality. No thing in this universe absolutely\ndestroyed, only changed. The idea of metempsychosis in\nAncient Egypt. Elevated ideas as to the deity. Hymn to\nAmmon-Ra cited. Quotations as to Egyptian philosophy,\nevolution of the universe and kosmogony. Of Khepra and\nof Tum or Atmu. Egyptian psychology and its divisions      91-122\n\nVIII.\n\nForgery of scarabs in modern times. Difficulty of\ndetecting such. Other Egyptian antiquities also\ncounterfeited by the present inhabitants of Egypt         123-127\n\nIX.\n\nPhoenician scarabs. Manufactured mostly as article of\ntrade. Used inscribed scarabs as seals in commercial\nand other transactions. Many scarabs found in Sardinia    128-133\n\nX.\n\nEtruscan scarabs. Origin of and where found. Copied\nfrom Egyptian but with changes in subjects, size and\nornamentation. The engraving of. Where usually found.\nUses by the Etruscans. Greek and Roman scarabs.\nGnostic, of the Basilidians                               134-143\n\n\nAPPENDIX A                                                145-154\n\nINDEX                                                     155-177\n\n\n\n\nON SCARABS.\n\n    FORMS OF THE WORD SCARAB\u00c6US. VENERATION OF THE ANCIENT EGYPTIANS\n    FOR THE SCARAB\u00c6US. ENTOMOLOGY OF THE INSECT. SYMBOLISM OF\n    ACCORDING TO PLUTARCH, PLINY AND HORAPOLLO. ITS ASTRONOMICAL\n    VALUE. WORSHIP OF INSECTS BY OTHER PEOPLES. SYMBOLISM, WITH THE\n    EGYPTIANS, OF THE SCARAB\u00c6US. USES OF IT WITH THEM.\n\n\nAmong the many animals, insects and creatures, held in veneration as\nsymbols by the Ancient Egyptians; the one universally in use as a\nsymbol from a most remote period, were insects of the family of the\nscarab\u00e6id\u00e6.\n\nThe Greek name of the models of these was _Skarabaios_, _Skarabos_,\n_Karabos_, _Karabis_; the Sanskrit, _Carabha_, which like the Latin\n_Locusta_, designated both the lobster and the grasshopper. The Latin\nname derived from the Greek, was, _Scarab\u00e6us_, the French, _Scarab\u00e9e_.\nTo the people of our day, the high position enjoyed in the religion of\nAncient Egypt by this insect, appears very strange, for to us, there\nis nothing attractive about it. With that people however it held, for\nsome fifty centuries; the position in their religion which the Latin\ncross now holds with us as Christians, and if we consider for an\ninstant, our own veneration for the latter; it would doubtless have\nbeen considered, by those unfamiliar with our religion, as also based\non a veneration for a very strange emblem; for the cross was the\ninstrument used by the Romans for punishing with death, murderers and\ncriminals of the lowest type; and what would be thought to-day, of a\nman worshipping the gallows or the guillotine, or carrying copies\nmodeled from the same, suspended from his neck. However we of to-day\nall understand the emblem of the cross, and the Ancient Egyptians in\ntheir time, all understood the emblem of the scarab.\n\n\"Men are rarely conscious of the prejudices, which really incapacitate\nthem, from forming impartial and true judgments on systems alien to\ntheir own habits of thought. And philosophers who may pride themselves\non their freedom from prejudice, may yet fail to understand; whole\nclasses of psychological phenomena which are the result of religious\npractice, and are familiar to those alone to whom such practice is\nhabitual.\"[6] Said Thespesion to Apollonius Tyan\u00e6us, according to the\nbiography of the latter, by Philostratus; \"The Egyptians do not\nventure to give form to their deities, they only give them in symbols\nwhich have an occult meaning.\"\n\nThe family of the _Scarab\u00e6id\u00e6_ or _Coprophagi_ is quite large, the\ntype of the family is the genus _Ateuchus_, the members of this genus\nare more frequently found in the old world than the new, and of its\nforty species, thirty belong to Africa.\n\nThe sacred scarab of the Egyptians was termed by Linn\u00e6us, the\n_Scarab\u00e6us sacer_, but later writers have named it, _Ateuchus sacer_.\nThis insect is found throughout Egypt, the southern part of Europe, in\nChina, the East Indies, in Barbary and at the Cape of Good Hope,\nWestern Asia and Northern Africa. It is black and about one inch in\nlength.\n\nThere was also another species of the scarab\u00e6us valued by the Ancient\nEgyptians, that termed by Cuvier, the _Ateuchus sacer \u00c6gyptiorum_,\nwhich is larger and wider than the others of its family; it is of\ngreen golden tints, and is now found principally in Egypt and Nubia.\nPliny, in his Natural History says: \"The green scarab\u00e6us has the\nproperty of rendering the sight more piercing, (i.e., curing fatigue\nof the eye from its green color,) of those who gaze upon it; hence it\nis, that the engravers of precious stones use these insects to steady\ntheir sight.\"[7] M. Latreille thinks; the species he named _Ateuchus\n\u00c6gyptiorum_, or +h\u00ealiokantharos+, and which is of a green color, was\nthat which especially engaged the attention of the Ancient Egyptians.\n\nThe Egyptian also held in estimation, the species _Buprestis_ and the\n_Cantharis_ and _Copris_, and used them as he did the members of the\ntrue family of the scarab\u00e6id\u00e6, and S. Passalacqua found a species of\n_Buprestis_, embalmed in a tomb at Thebes.\n\nAt least four species of beetles appear to have been held in\nveneration and were distinguished, by the absence or presence, of\nstriated elytra. The _Ateuchus sacer_ is the one commonly represented\non the monuments. The number of the toes, thirty, symbolized the days\nof the month, and the movement of the ball, which it manufactured and\nin which was deposited its egg, symbolized among other things, the\naction of Ra, the Egyptian sun-deity, at midday.\n\nThe Egyptian soldier wore the scarab as a charm or amulet, to increase\nbravery;[8] the women, to increase fertility. The Greeks called it,\nHelio-cantharus, and, not understanding its significance, were\ndisposed to ridicule it, as is apparent from the travesty upon it by\nAristophanes in his comedy of Peace. Pliny also again speaks of it in\nhis Natural History, saying:\n\n\"The scarab\u00e6us also, that forms pellets and rolls them along. It is on\naccount of this kind of scarab\u00e6us that the people of a great part of\nEgypt worship those insects as divinities, an usage for which Apion\ngives a curious reason, asserting, as he does, by way of justifying\nthe rites of his nation, that the insect in its operations portrays\nthe revolution of the sun. There is also another kind of scarab\u00e6us,\nwhich the magicians recommend to be worn as an amulet--the one that\nhas small horns[9] thrown backwards--it must be taken up, when used\nfor this purpose, with the left hand. A third kind also, known by the\nname of '_fullo_' and covered with white spots, they recommend to be\ncut asunder and attached to either arm, the other kinds being worn\nupon the left arm.\"[10]\n\nIn the work on Egyptian hieroglyphics attributed to a writer called\nHorapollo, sometimes incorrectly called, Horus Apollo, the first part\nof which shows, that it was written by a person who was well\nacquainted with the Egyptian monuments and had studied them carefully,\nwe find: \"To denote an _only begotten_, or, _generation_, or, a\n_father_, or, the _world_, or, a _man_, they delineate a scarab\u00e6us.\nAnd they symbolize by this, an _only begotten_; because the scarab\u00e6us\nis a creature self-produced, being unconceived by a female; for the\npropagation of it is unique and after this manner:--when the male is\ndesirous of procreating, he takes the dung of an ox, and shapes it\ninto a spherical form like the world; he then rolls it from him by the\nhinder parts from East to West, looking himself towards the East, that\nhe may impart to it the figure of the world (for that is borne from\nEast to West, while the course of the stars is from West to East;)\nthen having dug a hole, the scarab\u00e6us deposits this ball in the earth\nfor the space of twenty-eight days, (for in so many days the moon\npasses through the twelve signs of the zodiac.) By thus remaining\nunder the moon, the race of scarab\u00e6i is endued with life; and upon\nthe nine and twentieth day after, having opened the ball, it casts it\ninto the water, for it is aware, that upon that day the conjunction of\nthe moon and sun takes place, as well as the generation of the world.\nFrom the ball thus opened in the water, the animals, that is the\nscarab\u00e6i, issue forth. The scarab\u00e6us also symbolizes _generation_, for\nthe reason before mentioned;--and a _father_, because the scarab\u00e6us is\nengendered by a father only;--and the _world_ because in its\ngeneration it is fashioned in the form of the world;--and a _man_,\nbecause there is not any female race among them. Moreover there are\nthree species of scarab\u00e6i, the first like a cat,[11] and irradiated,\nwhich species they have consecrated to the sun from this similarity;\nfor they say that the male cat changes the shape of the pupils of his\neyes according to the course of the sun; for in the morning at the\nrising of the god, they are dilated, and in the middle of the day\nbecome round, and about sunset, appear less brilliant; whence also,\nthe statue of the god in the city of the sun[12] is of the form of a\ncat. Every scarab\u00e6us also has thirty toes, corresponding to the thirty\ndays duration of the month, during which the rising sun performs his\ncourse. The second species is the two-horned and bull-formed; which\nare consecrated to the moon; whence the children of the Egyptians say,\nthat the bull in the heavens is the exaltation of this goddess. The\nthird species is, the one-horned and Ibis-formed, which they regard as\nsacred to Hermes (i.e., Thoth.) in like manner as the bird.\"[13][14]\n\nHorapollo also says: \"To denote Heph\u00e6stos (Ptah,) they delineate a\nscarab\u00e6us and a vulture, and to denote Athena (Neith,) a vulture and a\nscarab\u00e6us.\"[15]\n\nThe scarab\u00e6us also had an astronomical value and is placed on some\nzodiacs in place of the crab. It may be found on the outside, or\nsquare planisphere, of the zodiac of the Temple of Denderah. Some\narch\u00e6ologists think it preceded the crab, as the emblem of the\ndivision of the zodiac called by us, Cancer. Its emblem, as shown on\nthe Hindu zodiac, looks more like a beetle or other insect than it\ndoes like a crab.[16]\n\nThe religious feeling for it, most probably existed among the early\nEthiopians, before the migration of the ancient race who were the\noriginators of the Egyptians, into the land on the banks of the Nile.\nThe cult is shown in more modern times by the veneration of the\nHottentot for the same insect, and from the worship of the Holy\nCricket by the natives of Madagascar. The Egyptians held the scarab\u00e6us\nespecially sacred to Amen-Ra, i.e., the mystery of the sun-god. It was\ntheir symbol of the creative and fertilizing power, of the re-birth,\nresurrection and immortality of the soul, and was, through this,\nconnected with their astronomical and funeral rites and knowledge. It\nwas, as the living insect, the first living creature seen coming to\nlife from the fertilizing mud of the Nile, under the influence of the\nhot rays of the sun, after the subsidence of the inundating waters of\nthat river. The royal cartouches of their kings is in an oval taken\nfrom the form of its under side. And this oval form has existed from\nthe most remote times that we have any knowledge of the cartouch.\n\nIt is often found portrayed, as if a passenger in a boat, with\nextended wings; holding in its claws the globe of the sun, or elevated\nin the firmament, as the type of the creating power of the sun-god Ra,\nin the meridian. Other deities are sometimes shown praying to it.[17]\n\nPtah the Creative Power, and also Khepera, a kosmogonic deity of the\nhighest type, had the scarab assigned to them as an emblem. It was one\nof the forms symbolic of the Demiurge or Maker of our universe. It was\nalso the emblem of Ptah Tore, of Memphis, another symbolic form of the\ncreative power. It was assigned as an emblem of Ptah-Sokari-Osiris, the\npigmy deity of Memphis, being placed on his head, and this deity was\nsometimes represented under the form of a scarab. It was also an emblem\nof Ra, the sun deity; also, an emblem of the world or universe; and\nwas, as I have said, connected with astronomy and with funeral rites,\nand the second birth or re-birth, of the soul.\n\nAnother use of the scarab\u00e6us by the Egyptians was as an amulet and\ntalisman, both for the living and the dead; and for that reason,\nimages, symbols or words; supposed to be agreeable to the deity, or to\nthe evil spirit sought to be conciliated; were incised, or engraved in\nintaglio, upon the under side. It was also used as a signet to impress\non wax, clay or other material, so as to fasten up doors, boxes, etc.,\ncontaining valuable things, so they could not be opened without\nbreaking the impression. The engraving on the under surface of the\nscarab was also impressed on wax, etc., to verify the execution of, or\nto keep secret, written documents; and in some instances, the papyrus\nor linen, was written upon, then rolled up, and a string used to\nfasten it; an impression of the signet, made on wax or other material,\nwas then placed on it and the string, so that it could not be opened\nwithout breaking the impression.\n\nIn very ancient paintings especially those in the tombs of the kings\nof Thebes, the scarab\u00e6us plays a most remarkable part, as an emblem of\nthe creating first source of life, which passes from it to the embryo,\nthrough the intermediary of a celestial generator, who is intended to\nrepresent the Makrokosm or great Ideal Man, as the demiurgos. We find\nthe idea of the Makrokosm or great Ideal Man, permeating those\nwritings termed, the Books of Hermes Trismegistos, which have reached\nour day, and which, with some more recent matter, contain much very\nold, Egyptian philosophy.[18] Statements as to the Ideal Prototype and\nthe Primordial Man, are apparently, set forth in many of the Ancient\nEgyptian writings.\n\nFOOTNOTES:\n\n[6] P. Le Page Renouf in: The Origin and Growth of Religion, as\nillustrated by the Religion of Ancient Egypt. New York, Charles\nScribner's Sons, p. 6.\n\n[7] Pliny's Natural History. Bk. XXIX., ch. 38 end. Bohn ed. by John\nBostock and H.T. Riley. London, 1856, Vol. V., p. 416.\n\n[8] Plutarch says: \"The Egyptian warriors had a beetle carved upon\ntheir signets, because there is no such thing as a female beetle; for\nthey are all males,\" etc.--Of Isis and Osiris \u00a7\u00a7 10, 74, in Plutarch's\nMorals. Wm. W. Goodwin's English edition. Boston, 1878, Vol. IV., pp.\n73, 132. Comp. \u00c6lian X., 15.\n\n[9] Probably the \"_lucanus_\" mentioned in Bk. XI., ch. 34, supposed to\nbe the same as, the stag beetle.\n\n[10] Bk. XXX., ch. 30. Bohn ed., Vol. V., p. 454. See also Vol. III.,\np. 34; Bk. XI, ch. 34.\n\n[11] There is likely the word _eye_ omitted here, it shining like a\ncat's eye. Myer.\n\n[12] Heliopolis. Myer.\n\n[13] The Ibis which was sacred to Thoth. Myer.\n\n[14] The Hieroglyphics of Horapollo Nilous, by Alexander Turner Cory.\nLondon, 1840. See also, _Horapollinis Niloi Hieroglyphica edidit_,\netc., _Conradus Leemans, Amstelodami_, 1835.\n\n[15] Ptah Tore, the deformed pigmy god of Memphis, has a scarab\u00e6us on\nhis head, and sometimes, stands on the figure of a crocodile. Ibid.,\nCory's ed., p. 29.\n\n[16] _Religions de l'Antiquit\u00e9_, etc., _du Dr. Fr\u00e9d. Creuzer_, edition\nof J.D. Guigniaut. Paris, 1825, Vol. I., part 2, Hindu plates XVII.,\nEgyptian plates XLIX.\n\n[17] For such pictures see, Thomas J. Pettigrew's Hist. of Egyptian\nMummies. London, 1834, Plate 8, Nos, 1, 2 and 3. Wilkinson's Manners\nand Customs of the Ancient Egyptians, 2nd Series. London, 1841, Vol.\nII., p. 256. _Scarab\u00e9es \u00c9gyptiens, figur\u00e9s du Mus\u00e9e des Antiquea de sa\nmajest\u00e9 l'empereur, Vienne_, 1824.\n\n[18] _Religions de l'Antiquit\u00e9_, etc., _du Dr. Fr\u00e9d. Creuzer,\nrefondu_, etc., par J.D. Guigniaut, Vol. I., part 2, Note 6, p. 821\n_et seq._, p. 948 _et seq._, Nos. 187 and 187a of Plate XLVIII. and\npp. 80, 82. As to the Makrokosm see, The Qabbalah, etc., by Isaac\nMyer. Philadelphia, 1888. Also; _Le Papyrus de Neb-Qed. (Exemplaire\nhi\u00e9roglyphique du livre des morts_) etc., by Th\u00e9odule Dev\u00e9ria,\ntranslation by Paul Pierret. Paris, 1872, p. 9.\n\n\n\n\nII.\n\n    MANUFACTURE OF THE SCARAB\u00c6I. MATERIALS. INSCRIPTIONS ON.\n    DIFFERENT PERIODS OF MANUFACTURE AND THE PECULIARITIES OF. HOW\n    TO JUDGE OF THE EPOCH.\n\n\nThe representations of the insect are among the earliest sculpture of\nstones known, and were cut in various materials, steatite a species of\nsoapstone being one of the earliest used. Some were perhaps first\nmoulded in clay, dried, and then cut into shape.\n\nMany of those in use in Egypt were carved out of opaque or\nsemi-transparent stones, and those cut in hard stone were usually made\nof some one of the following varieties: green basalt, diorite,\ngranite, h\u00e6matite, lapis lazuli, jasper, serpentine, verde antique,\nsmalt, root of emerald, which is the same as plasma or prase[19]\ncornelian, amethyst, sardonyx, agate and onyx. Those of soft material\nwere cut out of steatite, a soft limestone similar to chalk, but\nusually they were of a white or grayish slaty stone easily cut and\nwhich stood fire. After having been cut into the correct shape, these\nwere glazed in the fire, with enamels of different colors, usually of\na light bluish green. Those found now of a brownish or dirty white\ncolor, have lost the original color of the glaze from the ravages of\ntime. Some were of clay only sun-dried, others of clay burned into\npottery. They were also made of porcelain, and also, but rarely, of\ncolored glass. They have also been found made of gold, ivory and even\nof wood. Champollion thinks, that certain signets found made of wood\nor pottery bearing the figure of the scarab\u00e6us in intaglio, were used\nto mark the victims which had been examined and passed as proper for\nthe sacrifice. The scarabs, as we have remarked, were usually engraved\nwith incised hieroglyphic symbols on the under side, frequently with\nthose used on one of his cartouches by the reigning pharaoh, and were\nthen worn by their owners to show veneration for him, as the\nrepresentative of the deity upon earth, or from national pride. The\nnames of deities, officials, private persons, and even only monograms\nor devices, at later periods, were engraved on the bases. The best\nclass were usually made of a fine, hard, green basalt; sometimes they\nwere joined to the representation of the human heart on which was\ninscribed \"Life, Stability and Protection.\" This was evidently\ntalismanic.\n\nThe principal period of their manufacture in large quantities, was in\nthe reign of Tehuti-mes, or Thotmes IIIrd, of the XVIIIth Dynasty\n(_circa_ 1600-1566 B.C.) Other times were the XIXth and XXth\nDynasties.\n\nThe large and small scarabs form two classes. Those two to three\ninches in length belong to the larger, and were usually for use inside\nof the mummies in place of the heart. There are also some of very\nlarge size; one made of basalt now in the British Museum, is five feet\nhigh.\n\nThe making of the shape of the scarab in cameo, in soft material was\neasily done, and the incising of its flat under surface with the\nhieroglyphics not difficult; the artist most likely used, one or more\ninstruments of different sizes, formed at the end like a very small\nchisel or bradawl, and gouged or punched out the figures and\ninscriptions desired, before the glazing or enameling was put on, this\ngave a flat appearance at the depth or bottom of the incised work. On\nthose of hard stone they used hand-drills or the lathe.\n\nI condense the following remarks, adding however some of my own, from\na very valuable little book recently published by the learned\negyptologist Mr. W.M. Flinders Petrie, entitled: Historical\nScarabs.[20]\n\nI regret Mr. Petrie's lithographic drawings are so blurred that they\nare difficult to read, and hope that he will, in the near future, get\nout a more artistic and complete book on this important subject.[21]\n\nHe shows 2,220 examples of incised historical scarabs. The first\ngenuine historical scarabs he gives copies of, are those of Neb-ka of\nthe IIIrd Dynasty; (circa 3933-3900 B.C.) He also shows some of the\nperiod of Nefer-ka-Ra or Huni, mentioned in Brugsch's History of the\nPharaohs, pages 27 and 32; who lived 3800 B.C. The name Ra, forming\npart of the king's name at this period, is very unusual. It was not\nused, as a portion of his name, by any other Egyptian king from the\nIst Dynasty to the second king of the IVth or Great Pyramid Dynasty,\nnamed Tatf-Ra. The next king to him was Khaf-Ra. The reign of Tatf-Ra\nwas preceded by that of Khufu, the Kheops of the Greek writers,\nbuilder of the Great Pyramid; (_circa_ 3733-3700 B.C.)\n\nThe scarabs of the time of Khufu are all small and of fine work but\nwithout elaboration, and the colors are delicate, beautiful and\npermanent. Under Khaf-Ra or Khefren, there was a deterioration; the\nwork is inferior and the glazing has often perished, indeed good\nglazes are rare after this period until the XIth Dynasty; (_circa_\n2500 B.C.) The glazes of this latter period are hard, unalterable and\nof fine colors, some under the XIIth are fine but often they are\ndecomposed. Blue is a special color of this time and it is also used\nin the sculpture. Under Pepi, IVth Dynasty, (_circa_ 3233 B.C.,) the\nscroll pattern first arises as a system, but is not found continuously\nin the scarabs of his period. In the XIIth Dynasty, (2466-2266 B.C.,)\nthe continuous scroll pattern was developed, it became general in the\nXIIIth, (_circa_ 2233 B.C.,)and XIVth Dynasties, and lingered as far\nas the XIXth (1400 B.C.)\n\nBrown scarabs were originally green glazed but have faded, white were\noriginally blue, excepting possibly some of Amen-hotep IIIrd. There\nare also white and gray, without any glaze remaining, which were\noriginally blue or green.\n\nThe cowroids, with a rope border on the back, are of the Hyksos\nperiod.\n\nThe XVIIIth Dynasty (1700-1400 B.C.,) begins with some of a poor style\nbut it soon disappeared. The peculiarity of the first part of this\nDynasty is the dark green glaze--rather greyish--this was followed by\nthose of brilliant tints in the time of Amen-hotep IIIrd, (1500-1433\nB.C.,) those of red, yellow, violet, chocolate and other colors. They\nare never met with later.\n\nAt the end of the XVIIIth Dynasty, pottery rings came into general\nuse and are more frequently met with than scarabs. Their range is from\nAmen-hotep IIIrd to Rameses IInd.\n\nIn the XVIIIth Dynasty the art of glazing deteriorated, and most of\nthe scarabs of this period have now lost their original colors, and\nare at present only browns and greys.\n\nUnder Rameses IInd and his successors the work is poorly done.\n\nIn the XXIVth (the Sa\u00eftic Period, _circa_ 733 B.C.,) and in the XXVth\nDynasties, there was a revival and better work and glaze and there\nremain of this time some fine examples.\n\nThe XXVIth (666-528 B.C. Sa\u00eftic,) was poor in results but the work\nneat. The scarab form had nearly run its course and continued, in a\ndebased style, until the close of the native monarchy with the XXXth\nDynasty (_circa_ 378 B.C.)\n\nPlace had much to do with the difference between scarabs, local styles\nof manufacture made more differences than various Dynasties. This is a\nsubject very difficult to investigate; we have but few sources of\ninformation on this subject. At ancient Tanis (now called by the\nArabs, San,) they are all of schist, rough and small, the glaze nearly\nalways gone; within a short distance from there, at Nebesheh, they are\nusually of pottery with bright apple-green glazes; at Naukratis, the\nAncient Egyptian name of which was Am and which was a city in the time\nof the XIIth Dynasty, they are mostly of soft glazed pottery, or, of a\nblue paste, and nearly all are small; in the ruins of this city was\nfound a factory for making Greek scarabs in imitation of the Egyptian\nstyle.[22] It is said, that those with scroll border, are from the\nancient city of Abydos.\n\nA curious thing is, the re-issue of those of an earlier king by a\nlater monarch, examples of these are, re-issues under queen Hatshepsu\n(_circa_ 1600 B.C.,) and Tehuti-mes IIIrd (_circa_ 1600-1566 B.C.,) of\nthe XVIIIth Dynasty. The earlier and later names are often on one\nscarab. We cannot therefore be sure of the age of a scarab, even from\nthe inscription, as it may be of a period subsequent to the king named\non it. However these re-issues were only in a few special periods. One\npoint to be noted is, we find similar work and color in the majority\nof those made under each pharaoh, and such style is different from\nthat of any earlier or later age; through this we have a guide as to\nthe original dating of most scarabs from the IVth Dynasty to the end.\nNo subsequent period shows us similarities to the majority of the\nscarabs of any one king.\n\nTo the unlearned probably all scarabs look alike, but to an eye\neducated on the subject, the peculiarities of each Dynasty, and even\nof separate reigns, become evident. The value of scarabs to the\nhistorian is therefore great, as the study of scarabs will reveal, the\nnames of kings unknown heretofore from any of the other monuments so\nfar discovered.\n\nFOOTNOTES:\n\n[19] This is chalcedony penetrated by minute green fibres of\nhornblende. It is now found principally in India and China. The color\nis frequently equal to that of the finest emerald, but the yellow\npatches or black spots running through it, distinguish its species.\nAncient specimens have been found free of these marks and very\ntransparent. They may have had a method in ancient times of freeing\nthe stone from these spots.\n\n[20] Historical Scarabs. A series of Drawings from the Principal\nCollections. Arranged chronologically, by W.M. Flinders Petrie, author\nof, Pyramids and Temples of Gizeh, etc. London, D. Nutt, 1889.\n\n[21] I have generally used in this work the ordinary well known forms\nof the Egyptian proper names, such as Rameses, Thotmes, Amen-hotep,\netc., instead of the more unusual, but more correct and learned,\nnames: Ra-messu, Tehuti-mes, Amen-hetep, etc. The dates are based on\nthose of Dr. Heinrich Brugsch-Bey.\n\n[22] Ten Years Digging in Egypt, etc., by W.M. Flinders Petrie.\nLondon, 1892, p. 45.\n\n\n\n\nIII.\n\n    METHOD, PERIOD AND ANTIQUITY, OF ENGRAVING THE SCARAB AND OTHER\n    FORMS. USE OF RINGS. MENTION OF, AND OF ENGRAVING AND SEALING,\n    IN THE OLD TESTAMENT. USE OF CYLINDER SIGNETS BY THE EGYPTIANS.\n    RELATIONS WITH MESOPOTAMIA. CARVING OF DIORITE AND OTHER HARD\n    STONE. THE EGYPTIANS DID NOT BORROW THEIR ENGRAVING AND THE\n    SCARAB, FROM MESOPOTAMIA. DISUSE OF SCARABS.\n\n\nThe art of the lapidary is asserted in the Book of Enoch, to have been\ntaught to mankind by the angel Azazel,[23] chief of the angels who\ntook to themselves wives from among the daughters of men. The most\nancient method consisted, in obtaining a flat surface by rubbing or\nscraping, with corundum or other hard and wearing stone, the stone to\nbe engraved. If a very hard stone, the incising or cutting was done by\ndrilling, wearing and polishing, through attrition, by means of a\nwooden or metal point, kept in connection with a silicious sand or\ncorundum, by the medium of oil or water; and also, by the use of the\npunch and of the wheel. The Greek artists likely used powdered emery\nand copper drills. Bronze and iron drills, and those of other metals\nmay have been used at a very early period. Pliny says, corundum was\nused in the form of a splinter fixed in an iron style. The ancients\nalso appear at a very early period, to have used diamond dust and oil,\nand diamond splinters, framed in iron.\n\nIt has been shown by recent investigations, that the Ancient\nEgyptians, before the building of the Great Pyramid; cut diorite,\nsyenite and other very hard stone, by means of saws, some of them nine\nfeet long, having jeweled teeth inserted; and that they excavated the\ncentre of large blocks of hard stones for use as sarcophagi, etc., by\nmeans of tubular or circular hollow drills, the cutting surface of\nwhich was armed with jewels. They then took out the core and broke\ndown the partitions between the drilled holes, with the chisel and\nhammer, and thus made large excavations in the block of hard stone.\nThey also used lathes at a most archaic period in cutting diorite and\nother hard stones.[24] They also used the bow-drill,[25] They also may\nhave known and used boort.\n\nAs early as the first Theban Dynasty, the XIIth Egyptian (2466-2266\nB.C.,) the Dynasty in which lived the Amen-em-hats and the Usertsens,\nthe great early art period of the Egyptian empire,[26] the Egyptians\nengraved on amethyst, jasper and rock crystal, and at that early\nperiod did some of the most beautiful work remaining to us of their\nglyptography. The signets however were not always in scarab form, they\nwere sometimes squares or parallelograms.[27]\n\nThere is now in the Museum of the Louvre in Paris, France, the finest\nold cameo in the world. It is of the reign of Amen-em-hat IIIrd of the\nXIIth Dynasty, (2300 B.C.) This was the first Theban Dynasty and is a\nvery rare period for Egyptian cameo work, as they then usually\nincised their engraving on precious stones and did not engrave them in\nrelief.[28] The stone is a square sardonyx and is engraved in relief,\nwith great fineness on one side, with a figure the name of which can\nbe read _Ha-ro-bes_, the other side is incised and has the figure of a\npharaoh killing a prisoner, whom he holds by the beard, with a mace;\nthe cartouch reads, _Ra-en-ma_, i.e., Amen-em-hat IIIrd. The intaglio\nwork on this side is not equal to that in cameo, on the other.\n\nThere is yet in existence the signet ring of the celebrated Queen\nHatshepsu (_circa_ 1600-1566 B.C.) It is made of fine turquoise, cut\nin the form of a scarab, perforated longitudinally and hung on a\nswivel. On the under side is engraved the family name of the\nQueen.[29] There also exists the signet ring of Amen-hotep IInd,\n(1566-1533 B.C.,) having inserted in it a fine green glazed\nscarab.[30]\n\nThe description of the working and engraving of precious stones in the\nVIIth century before our era, is given in Ezekiel[31] where addressing\nthe king of Tyre, he says: \"Thou art covered with precious stones of\nall kinds, with the ruby, emerald, diamond, hyacinth, onyx, jasper,\nsapphire, carbuncle, sardonyx and gold. _The wheels and drills of the\nlapidaries_, were prepared in thy service for the day in which thou\nwert created.\"\n\nThe use of the signet ring is frequently mentioned in the Old\nTestament.[32] There, are also the phrases, \"Sealed up in a bag;\"[33]\n\"A book that is sealed;\"[34] \"Written evidence sealed;\"[35] \"Sealed\nwith clay;\"[36] \"Sealing with the signet of the king.\"[37] There are\nalso many places referring to the use of seals in the New Testament.\n\nIn Genesis, we find Thamar asking from Judah, his seal, seal string\nand staff; in pledge.[38] In the same book, but referring to a much\nlater period,[39] Pharaoh takes his signet ring, in which was likely\nset a scarab, from his hand and puts it on the hand of Joseph, so as\nto confer sovereign authority upon him.[40]\n\nIn Exodus,[41] mention is made of the engraving of _Shoham_ stones as\na signet, i.e., in intaglio, as done by Betzaleel for the ephod of the\nHigh Priest, and for his breastplate, engraved in the same way; these\nwere hard precious stones. We do not know with certainty the names of\nthese stones in English. The Hebrew names of those on the first row of\nthe ephod, are; _odem_, _piteda_, _bareketh_; second row, _nophesh_,\n_saphir_, _yahlome_; third row, _lesh\u00e9me_, _shevo_, _a'halama_; fourth\nand last row, _tarshish_, _shokam_, _yoshph\u00e9_.\n\nSome arch\u00e6ologists argue, that the original form of the Egyptian seal\nwas that of a cylinder, and from thence would deduce, that the\nEgyptians, or at the least Egyptian art, came from Mesopotamia. I\nwould now say, that I do not believe that fact can be correctly\ndeduced, from the cylindrical form sometimes used in Egypt. The\ncylinder perforated is only a form of the bead, and beads were one of\nthe earliest forms of decoration and ornament, used by primitive man.\nThe earliest shape of genuine seals known and used in Egypt, is that\nin the scarab form and that form is peculiarly Egyptian; cylinders\nhowever were sometimes used by that people in early times. The\nEgyptians at a time, to us beyond all positive history, took advantage\nof and used the intaglio seal, so as to secure, by its impression, the\nauthenticity of personal acts whether done by the sovereign, his\nchancellor, or his treasurer, or by private individuals; and they\nsometimes made use of signets of a cylindrical form, which they\napplied upon clay or wax, but such were not frequently used in Egypt.\nThe cartouch of the earliest known king, Mena, (4400 B.C.,) is in the\nform of the outline of the under side of the scarab.\n\nIt was because of its shape, the oval, ellipse, or ring form of the\nline around the cartouch, it not having an end; that the pharaohs,\nalways having in mind immortality, have placed their names within that\nform. The incised oval capable of producing millions of impressions,\nwould also be thought of as an emblem of reproduction, renewment and\neternity.\n\nIndeed in all the different epochs of its greatness, we will find used\nin Egypt, a few cylinders of hard stone upon which are well engraved\ncartouches. There is one in serpentine in the National Library of\nParis bearing the name of Khufu or Kheops, of the IVth Dynasty, (3733\nB.C.,) builder of the Great Pyramid at Gizeh. They have been found of\nsoapstone made in the period of the IVth Dynasty, and of schist\nenameled green, of the periods of Amen-em-hat Ist, Amen-em-hat IInd\nand of Sovkhotpu IIIrd, pharaohs of the XIIth and XIIIth Dynasties.\nThese were royal cylinders. After the XVIIIth Dynasty such are very\nrare in that form.\n\n\"The cylinders,\" says a very learned writer upon Oriental Glyptic Art;\n\"whatever may be their material, have never shown the mark of a\nforeign influence upon the soil of Egypt. Nevertheless the relations\nof Egypt and Chaldea date from the very highest antiquity.\"[42]\nScarabs became unfashionable in Egypt in the XIIth Dynasty and\ncylinders were largely used. They were used by the Usertsens and the\nAmen-em-has, but after the XIIth Dynasty cylinders are rare in Egypt.\nThe shape of the cartouch does not appear to have been changed.\n\nRings came into fashion with Amen-hotep IIIrd and died out under\nRameses IInd, the last king whose name we find on a bezel. I do not\ndeny that relations existed from the most archaic periods between the\npeople of Mesopotamia and those of Egypt, the discoveries of the\nmagnificent sculpture in and beautifully incised writing on, green\ndiorite; one of the hardest, toughest, and heaviest, stones known;\nfound at Telloh by M. de Sarzec, which had to be brought in large\nblocks from the quarries of Sinai; take us back to the most remote\nperiod, in which we have any knowledge of the inhabitants of Lower\nMesopotamia. One of the most wonderful ancient statues in existence is\nthat of king Khaf-Ra of the IVth Dynasty, the Khephren of the Greek\nwriters, builder of the second Great Pyramid of Gizeh, (_circa_ 3666\nB.C.,) now in the Museum of Gizeh, Egypt. This statue, a full sized\nportrait-statue, is made of green diorite highly polished and is a\nmagnificent work of Egyptian art. Its base is inscribed: \"Image of the\nGolden Horus, Khephren, beautiful god, lord of diadems.\"[43] This\nshows, that the Egyptians worked the quarries of diorite at Sinai and\nsculptured in it, about 4000 B.C.[44] The figures found at Telloh are\nin a seated position, are sculptured in archaic Egyptian style, and\nare covered with beautifully incised writing.[45]\n\nI also know from the cuneiform inscriptions, that relations existed\nbetween the First Empire of Chaldea and the pharaohs of the Great\nPyramids of Gizeh, as early as the reign of the Chaldean king\nNaram-Sin; (_circa_ 3755 B.C.) Subsequent to the periods cited, there\nexist a number of historical facts showing the knowledge of each\nother, possessed by the inhabitants of the valley of the Nile and the\npeople of Mesopotamia.[46]\n\nThe same specialist in Oriental glyptics, says: \"The efforts of some\nlearned men to discover traces of a reciprocal influence have been\nfruitless. The pyramids of Egypt have no affinity with those of\nChaldea, the sculpture of Egypt does not resemble in anything that of\nNineveh or Caleh; would the glyptic art have escaped that individual\ndevelopment which characterizes the two peoples? I think not; at least\nwe have no proof of it.\"[47]\n\nAnd a very erudite arch\u00e6ologist of our day, Hodder M. Westropp, holds;\nthat the Assyrian cylinders came into that country from Egypt and did\nnot come from Assyria into Egypt.[48]\n\nScarabs went out of use under the so-called Heretic kings of the\nXVIIIth Dynasty. Some fine enamel work on other subjects was made in\nthis period, showing that art had not degenerated, indeed the\ndiscoveries made in the ruins of Khuaten, the present town called\nTell-el-Amarna, show remains of magnificent monuments sculptured in\nthe period of the Heretic kings of Egypt, (_circa_ 1466-1400 B.C.)\n\nThe scarab became again in use in the time of Hor-em-heb and Sethi I.,\nand rings again became fashionable in Egypt.\n\nAfter the fall of the Ramessidian kings, the priestly Dynasty of\nHer-hor does not appear to have made use of them very largely. In the\nrecent great discovery at Dayr-el-Baharee very few were found, and\nnone bearing the name of Her-hor or his immediate family.\n\nFOOTNOTES:\n\n[23] The Book of Enoch, etc., by Rev. George H. Schodde, Ph.D.\nAndover, 1882, pp. 67, 68.\n\n[24] Ten Years Digging in Egypt, 1881-1891, by W.M. Flinders Petrie,\netc. The Religious Tract Soc. London, 1892, pp. 19, 20, 26 _et seq._,\n119.\n\n[25] _Ibid._, p. 119.\n\n[26] Egypt Under the Pharaohs, etc., by Heinrich Bragsch-Bey. London,\n1891, p. 80 _et seq._\n\n[27] M. Menant in, _Les Pierres Grav\u00e9es de la Haute-Asie_. Paris,\n1886, Part II., p. 193 _et seq._\n\n[28] _Ibid._, p. 194.\n\n[29] _Recueil de Travaux Relatifs \u00e0 la Philol. et \u00e0 l'Arch\u00e9ol. \u00c9gypt_,\netc., _publi\u00e9 sous la direction de_ G. Maspero. Paris, 1888, Vol. X.,\np. 126.\n\n[30] _Ibid._\n\n[31] XXVIII., 13. Comp. De Luynes, _Numismatique des Satrapies_, p.\n71. G. Perrot and C. Chipiez, _Histoire de l'Art Ph\u00e8nicie_, Vol. III.,\np. 632.\n\n[32] I Kings, XXI., 8; Deut. XXXII., 34; Neh. IX., 38, XI., 1; Esth.\nVIII., 8, 10.\n\n[33] Job XIV., 17.\n\n[34] Isa. XXIX., 11; Dan. IX., 24, XII., 49.\n\n[35] Jer. XII., 10, XXXII., 11, 14, 44.\n\n[36] Job XXXVIII., 14; Isa. VIII., 16.\n\n[37] Dan. VI., 17; Esth. III., 12, VIII., 8, 10; I Kings, XXI., 8.\n\n[38] Gen. XXXVIII., 18, 25, 26.\n\n[39] _Ibid._ XLL, 42.\n\n[40] Brugsch-Bey says: \"The immigration of Joseph into Egypt was about\n1730 B.C., near the time of the reign of the Hyksos King, Nub.\" Egypt\nUnder the Pharaohs. London, 1891, p. 120 _et seq._\n\n[41] XXXIX., 6, 7, 10, 14.\n\n[42] M. Joachim Menant, _Les Pierres Grav\u00e9es de la Haute-Asie.\nRecherches sur la Glyptique Orientale_. Paris, 1886, Part II., p. 197.\n\n[43] Bragsch-Bey in his, Egypt Under the Pharaohs. London, 1891, p. 36\n_et seq._\n\n[44] M. Auguste Mariette, Outlines of Ancient Egyptian History, makes\nthe IVth Dynasty begin at 4235 B.C.\n\n[45] _D\u00e9couvertes en Chald\u00e9e_ par M. Ernest de Sarzec, etc. _Ouvrage\naccompagn\u00e9 de planches_, etc. Paris, 1884, _et seq._ See also, Article\nin Harper's Magazine, January, 1894, and Qabbalah, etc., by Isaac\nMyer. Philadelphia, 1888, p. 237 _et seq._\n\n[46] See the instances given by M. Menant in his _Les Pierres Grav\u00e9es\nde la Haute-Asie. Recherches sur la Glyptique Orientale_, etc. Paris,\n1886, p. 197 _et seq._\n\n[47] _Ibid._, p. 200.\n\n[48] Hand-book of Arch\u00e6ology. London, 1867, pp. 253, 289. Recently Dr.\nFritz Hommel, in his, _Der babylonische Ursprung der \u00e4gyptischen\nKultur_, M\u00fcnchen, 1892, has endeavored to prove the contrary.\n\n\n\n\nIV.\n\n    THE OLDEST SCARABS. CLASSIFICATION AND VALUE OF THE SCARAB TO\n    THE SCHOLAR OF TO-DAY. LARGE INSCRIBED HISTORICAL SCARABS.\n\n\nThe oldest scarabs, as to which one can feel any certainty of their\nbeing genuine, are those I have mentioned bearing the name of Neb-Ka\nincised on the under surface. This pharaoh was of the IIIrd Dynasty\nand was living according to Brugsch-Bey, (3933-3900 B.C.)[49] That\nwould make 5,826 years past according to Brugsch. Auguste Mariette\nwould make it much more ancient.\n\nThese scarabs were made of pottery and glazed a pale green. It has\nbeen stated by some arch\u00e6ologists that the oldest scarabs were not\nengraved, the under part being made to represent the legs of the\nbeetle folded under its body, but this is only a supposition, as the\nage can only be determined with any certainty, by the inscriptions\nincised on the under part and those not so inscribed, may be of\ndifferent periods, some of very late times.\n\nThe forms usually met with in the tombs are, first; those with the\nlower part as a flat level surface for the purpose of having an\ninscription incised upon it; those having the engraving incised upon\nsuch a surface; and those with the legs inserted under them in\nimitation of nature. Sometimes the head and thorax are replaced by a\nhuman face, and occasionally the body or the elytra have the form of\nthe Egyptian royal cap.\n\nThey often hold between the fore-legs representations of the sun.\n\nThe smaller scarabs have as subjects engraved upon them,\nrepresentations of the Egyptian deities, the names of the reigning\npharaohs, of queens, animals, religious symbols, sacred, civil and\nfuneral emblems, names of priests, nobles, officers of state and\nprivate individuals, ornaments, plants, and sometimes dates and\nnumbers written in ciphers. Some have upon them mottoes, such as:\n\"Good Luck,\" \"A Happy Life,\" etc., being used for sealing letters,\netc., and as presents. The larger sized have frequently texts and\nparts of chapters from the Book of the Dead.\n\nWe can therefore make a general classification of scarabs into:\n\nI. Mythological or Religious, containing subjects, figures or\ninscriptions, connected with kosmogony, kosmology, or, religion.\n\nII. Historical, containing royal cartouches and names of men, and\nfigures relating to civil customs.\n\nIII. Physiographical, containing animals or plants connected with\nconsecrated symbols.\n\nIV. Funereal, connected with the _Ka_ or life of the mummy in this\nworld, and with the journey of his _Ba_ or responsible soul, through\nthe under-world.\n\nV. Talisman or Amulets, to preserve the wearer from injury in this\nworld, by men or by evil spirits.\n\nVI. Signets or Seals for official use, to verify documents or\nevidence, protect property and correspondence, etc.\n\nVII. And others, which have upon them only ornamental designs, as to\nwhich we cannot, up to this time, ascertain the meaning.\n\nThe Historical scarabs are of great value in ascertaining or\ndisplaying, in chronological series, the cartouches or shield names,\nif I may be permitted thus to term them, of the monarchs of Egypt;\ngoing from the most remote antiquity of the Egyptian kingdom, to A.D.\n200.\n\n\"The Ancient Egyptians,\" remarks the Rev. Mr. Loftie, in his admirable\nlittle book; Of Scarabs, p. 30 _et seq._, \"happy people, had no money\non which to stamp the image and superscription of their Pharaohs. A\ncollection of scarabs, inscribed with the names of kings, stands\ntherefore to Egyptian history as a collection of coins stands to the\nhistory of the younger nations of the earth. The day must come when\nour Universities and other bodies of learned folk, will study the\nbeginnings of things as they are presented in Egyptian history, and\nsome knowledge of these curious little objects will become\nindispensable to an educated man * * * * The collection now arranged\nin the British Museum is second to none.\"\n\nI would also say, those in the Louvre at Paris, are now arranged\nchronologically. A good collection is also in the Egyptian Museum at\nGizeh, collected by M. Mariette; formerly it was very fine. Mr. W.M.\nFlinders Petrie asserts[50] that most have been stolen, and further\nsays: \"I hear that they were mainly sold to General Cesnola for New\nYork.\" If these are in the possession of the Metropolitan Museum of\nNew York City, it possesses a genuine and rare collection of scarabs.\n\nA large number of scarabs bear the names of the pharaonic kings; this\nis not strange when we remember that the pharaoh was Horus, Khepera,\nand also a son of Ra and of Osiris. These cartouches are those of\nkings of orthodox Egyptian descent, we do not find the names of the\nGreek Ptolemies upon them, the Roman Emperors, as conquerors,\nsometimes used them but that does not prove their abstract right to do\nso.\n\nThe latest, in the collection belonging to France, is of Nectanebo the\nlast native pharaoh, (_circa_ 300 B.C.)\n\nSome of them, as did those of Thotmes IIIrd, bear the inscription,\nRa-men-kheper, i.e., Ra, the sun-god establishes the future\nresurrection. This is found on fully one-half of the specimens from\nthe XVIIIth Dynasty down.\n\nThe art of making the scarabs as I have said before, varies with the\nepochs. The most elegantly finished are those of the time of the IVth\nDynasty (3733-3600 B.C.,) that of the Great Pyramids; in the XIIth\nDynasty (2466-2266 B.C.,) fine work again appears, then comes\ninartistic work. Again with the XVIIIth Dynasty (1700-1433 B.C.,)\narises another period of splendor, and the art after again\ndeteriorating revived under the XXVIth, the Sa\u00eftic Dynasty, (666-528\nB.C.)\n\nAmenophis (or Amen-hotep) IIIrd of the XVIIIth Dynasty, the Memnon of\nthe Greeks,[51] (_circa_ 1500-1466 B.C.,) had a number of large\nscarabs made, their object was not sepulchral nor were they to be used\nas talisman, but they apparently were made for the incising upon them,\nof purely historical inscriptions; such monuments are exceedingly rare\nand are almost limited to the time of this Pharaoh. In the great\nbuilding erected by him, now known as the Temple of Luxor, were found\nfour of these great inscribed scarabs. Rosellini has given copies and\nexplanations of two of them. Dr. Samuel Birch has given a translation\nof them, which I think is subject to revision.[52] One relates to the\nmarriage of Amen-hotep IIIrd in the tenth year of his reign, with his\nqueen Thya, (Taia, or Thai;) a second relates to the same subject and\nto the arrival of Thya and Gilukipa in Egypt, with 317 women; a third,\nnow in the Vatican, mentions a tank or sacred lake, made for the queen\nThya, in the eleventh year and third month of his reign, to celebrate\nthe Festival of the Waters, on which occasion he entered it, in a boat\nof \"the most gracious Disk of Ra,\" i.e., the sun-god. This\nsubstitution of the boat of the \"Disk of Ra\" for the usual boat of\nAmen-Ra, is the first indication of a new, or heretical, sun\nworship.[53]\n\nOne in the Museum of the Louvre (No. 580-747, Vitrine N.) reads: \"The\nliving Horus, the bull strong through the _Ma_, the sovereign of the\ntwo regions, supporter of the laws and preserver of the land\n(country,) the Horus triumphant and great by his valor, vanquisher of\nthe Asiatics, king of Upper and Lower Egypt, _Ra-ma-neb_ (the prenomen\nof the king,) son of the sun, Amenophis III., giving life. The queen\n_Taia_ living.\n\nAccount of the lions brought from Asia by his Majesty, namely: from\nthe first year to the tenth, savage lions 102.\"\n\nAnother in the same Museum (582-787, Vitrine N.) This begins, as the\npreceding, with an eulogy of Amenophis III. and follows with: \"The\nprincipal consort _Taia_, living, the name of her father (is) _Auaa_.\nThe name of her mother (is) _Tuaa_, She is the consort of the\nvictorious king whose frontiers (extend) to the south as far as _Ka\nro_ (or, Karai, perhaps Soudan,) to the north as far as Naharina,\"\ni.e., Mesopotamia. There are many other historical scarabs in this\nMuseum but these have the longest and most important inscriptions.\n\nAnother scarab of this Pharaoh is in the collection of the Rev. W.J.\nLoftie, of London, England. It is large, 3-\u00bd inches long by 2-\u00bc inches\nwide, it is made of steatite and glazed; it tells: \"The number of\nfierce lions brought in by his majesty, and killed by him, from the\nbeginning of his first (year) to the tenth year of his reign, were\n102.\"[54]\n\nFOOTNOTES:\n\n[49] Egypt Under the Pharaohs, etc. London, 1891, p. 20.\n\n[50] Historical Scarabs, etc., by W.M. Flinders Petrie. London, 1889,\np. 14.\n\n[51] Egypt Under the Pharaohs, by Brugsch-Bey. London, 1891, pp. 205,\n206, 208.\n\n[52] Records of the Past, Vol. XII., p. 37 _et seq._\n\n[53] Bunsen. Egypt's Place in Hist., etc., III., p. 142, etc.; also\nRecords of Past, above cited.\n\n[54] An Essay of Scarabs, by W.J. Loftie, B.A., F.S.A. London, (125\ncopies printed,) pp. 37, 38.\n\n\n\n\nV.\n\n    WHERE USUALLY FOUND AND THE MODE OF WEARING SCARABS BY THE\n    EGYPTIANS. BOOK OF THE DEAD. EGYPTIAN SCARABS FOUND IN\n    MESOPOTAMIA. THE SCARAB IN CHRISTIANITY.\n\n\nThe small sized scarabs were usually incised with hieroglyphics and\nperforated longitudinally; they are generally found on the breasts of\nmummies next the skin or suspended from the neck, by a wire of gold or\nother metal, or a string going through them, or worn like a ring stone\non the forefinger of the left hand; and sometimes, grasped inside of\nthe closed left hand. The inscriptions on them usually run from right\nto left. One method of wearing them by the living, a very ancient\none, was by stringing them on a cord or a wire, so that they could be\nworn as a bracelet on the wrist, a necklace around the throat, or as a\npendant to a necklace. The engraved base serving not only as an amulet\nbut also as the private signet of the owner. Soldiers wore them\nsuspended around the neck, as a talisman when going into battle and\nalso to instil courage in them during the fray. But the most usual\nmode of mounting them by the living, was as a stone for a finger ring\non a swivel, or a wire, passing through the longitudinal perforation\nand then curved into a ring shape; this was usually worn on the\nforefinger of the left hand, as that finger was thought by the\nEgyptians, to contain a nerve leading directly to the heart; the\nengraved part was turned next to the flesh. M. Mariette says, that the\nmummies of the XIth Dynasty nearly always have a scarab on the little\nfinger of the left hand.[55]\n\nSometimes they were made of baked clay or cut in steatite, with the\nhead of a hawk, cow, ram, dog, cat, lion, or even of a man, and such\nhave been found buried with the mummies. Those found on the breasts of\nmummies embalmed most carefully and expensively, and in immediate\ncontact with the flesh, have sometimes bodies of stone with extended\nwings, as if flying; these wings sometimes having been made of metal,\nfrequently of gold, and at other times of cut stone.[56] Those found\nmade of stone with extended wings, also had the latter often made of\nlead or silver; when of blue pottery, the wings were generally made of\nthe same material.\n\nOn the lids of the outer cases of many coffins, especially of the\nfinest; the position over the breast of the mummy was occupied by a\nlarge winged scarab\u00e6us, moulded apparently, of pasteboard or of\nsuccessive layers of gummed linen, and then beautifully painted in\ncolors. This was to act as the protector Khepra, of the _ka_ or\nimmaterial vitality of the _sahu_ or mummy. The Egyptians had a\ncomplicated psychology which we will refer to more fully hereafter.\n\nThose within the coverings were most probably put inside of the mummy\nwrappings to act as talisman, like the writing upon the linen\nwrappings, and the bandelettes inscribed with texts from the Book of\nthe Dead, or, the _Shait an Sensen_, i.e., Book of the Breathings of\nLife, and as also were enclosed, copies of entire chapters and parts,\nof the Book of the Dead, written upon papyrus or linen; or inscribed\non the large stone scarabs, which were put in the body of the corpse,\nto take the place of the heart, the last having been deposited with\nthe lungs, in the jar of Tuamautef, one of the four Canopic jars. The\nidea being to drive away evil spirits, supposed to be injurious to the\npassage of the soul of the dead, upon its journey through the\nunder-world to the new birth and power of transformation, in the\neternal heaven of the Egyptians.\n\nThere appears to have been two divisions of that eternal heaven, one\ncalled _Aar_ and _Aanru_, the place in which agricultural labors were\nperformed, and the other _Hotep_, the place of repose. Both are\nmentioned in the Book of the Dead.\n\nIndeed some chapters of the Book of the Dead were only inscribed on\nthe linen winding sheet of the mummy, and the texts of the CLIVth\nchapter were only recovered recently, upon the unrolling of the mummy\nof Tehuti-mes, or Thotmes, IIIrd (1600 B.C.,) of the XVIIIth Dynasty,\nthe great warrior king of Egypt, found a few years past at\nDayr-el-Baharee; inscribed upon his linen winding sheet. As the\nwinding sheet was the only proper place for this text, and as it is\nunique, it likely would not ever have been known, if this Pharaoh's\nmummy had not been discovered unmutilated.\n\nThe small scarabs were usually placed upon the eyes or the breast,\nsometimes over the stomach. They were strung into a net to cover the\ncorpse and were sewed on the wrappings. As many as three thousand have\nbeen found in one tomb.\n\nEgyptian scarabs were found by Mr. Layard, in his explorations on the\nbanks of the Khabour in Mesopotamia, at Arban; and he gives plates of\nthe same.[57] Three are of the reigns of the Egyptian kings Thotmes\nIIIrd, and one of Amenophis IIIrd. They are mostly of steachist, and\nof the XVIIIth Dynasty. He found one of hard stone, an agate, engraved\nwith an Assyrian emblem.[58] He also found at Nimr\u00fbd; cubes of bronze\nupon which were scarabs with outstretched wings, inlaid in gold,[59]\nand bronze bowls with conventional forms of the scarab, rather\nPhoenician than Egyptian, in the centre of the inside.[60]\n\nAfter the Christian era the influence of cult of the scarab was still\nfelt. St. Ambrose, Archbishop of Milan, calls Jesus: \"The good\nScarab\u00e6us, who rolled up before him the hitherto unshapen mud of our\nbodies.\"[61] St. Epiphanius has been quoted as saying of Christ: \"He\nis the scarab\u00e6us of God,\" and indeed it appears likely that what may\nbe called, Christian forms of the scarab, yet exist. One has been\ndescribed as representing the crucifixion of Jesus; it is white and\nthe engraving is in green, on the back are two palm branches; many\nothers have been found apparently engraved with the Latin cross.[62]\n\nFOOTNOTES:\n\n[55] Cat. of the Museum of Boulak, p. 34.\n\n[56] Pettigrew, Hist. of Mummies, p. 220.\n\n[57] Discoveries in the Ruins of Nineveh and Babylon, etc., by Austen\nH. Layard, M.P. New York, 1853, p. 280 _et seq._\n\n[58] _Ibid._, p. 595.\n\n[59] _Ibid._, p. 196.\n\n[60] _Ibid._, p. 186.\n\n[61] Works, Paris, 1686, Vol. I., col. 1528, No. 113. Egyptian\nMythology and Egyptian Christianity, etc., by Samuel Sharpe. London,\n1863, p. 3.\n\n[62] An Essay of Scarabs, by W.J. Loftie, B.A., F.S.A., pp. 58, 59.\n\n\n\n\nVI.\n\n    THE POSITION OF THE SCARAB IN ANCIENT EGYPTIAN RELIGION AND THE\n    BOOK OF THE DEAD. EGYPTIAN PHILOSOPHY. ADVANCED INTELLECTUALITY\n    OF EGYPT SIX THOUSAND YEARS AGO. DEITIES OF LIBRARIES AND\n    LEARNING. ANCIENT LIBRARIANS AND BOOKS. THE DIVISION OF LEARNED\n    MEN INTO DIFFERENT BRANCHES OF STUDY. THE STATEMENTS OF GREEK\n    WRITERS ON EGYPTIAN THOUGHT NOT TO BE DEPENDED UPON. QUOTATIONS\n    FROM THE BOOK OF THE DEAD ON THE SYMBOLISM OF THE SCARAB\u00c6US\n    DEITY. THE SYMBOLISM OF THE GREAT SPHINX. FURTHER QUOTATIONS\n    FROM THE BOOK OF THE DEAD, ON THE SYMBOLISM OF THE SCARAB DEITY.\n\n\nAs I have already said: the larger scarabs are usually found in the\nbody of the mummy in place of the heart, which was always taken out of\nthe corpse and placed in one of the visceral vases, that of Tuamautef.\nThe scarab was a symbol of the re-birth, resurrection and the eternal\nlife of the soul, pronounced pure at the psychostasia; and we know\nfrom the Book of the Dead, that at the moment of resurrection, in\nanalogy to the beginning of terrestrial life, it was the heart that\nwas asserted to be given to the dead so as to receive the first\nvitality of the second birth, it was through the heart that the mummy\nwould revive, thence the inscribed scarab was placed in the mummy in\nthe place formerly occupied by its heart when in terrestrial life.\nSometimes the representation of a human heart was engraved on the\nscarab\u00e6us. The small scarabs are not often found inside of the mummy.\nBut frequently large stone scarabs have been found in it in the place\nof the heart, on which, incised in very small characters, are portions\nof the Book of the Dead. Those usually inscribed are, the XXXth\nchapter or those parts of the LXIVth, line 34, or of the XXVIIth\nchapters, which relate to the heart of a man. They begin usually with\nthe formula: \"My heart which comes from my mother, my heart which is\nnecessary for my transformations,\" etc. They are, following the\ncommands in the Book of the Dead, frequently set in gold, sometimes in\nbronze, and sometimes are incised with the shape of the hieroglyph for\nthe heart.\n\nAt some very remote period, so remote that we cannot even surmise its\ndate, the scarab\u00e6us symbol was considered as embodying not only the\nidea of the creator but also, the idea of the life beyond the grave in\neternal futurity. Some scholars assert that the Egyptians rejected\nevery abstraction and did not have any philosophy. This I do not and\ncannot believe from my investigations of their learning, but I do\nthink, that we have not yet grasped nor understood that philosophy in\nits fullness, from the few remnants of it which have reached our day.\nThe oldest texts and monuments show, a high condition of culture and\nthought as well as artistic feeling; the unknown deity was idealized\nand never represented to the eye on the monuments of early times; the\nGreat Sphinx, itself a philosophical abstraction, was made long before\nthe historical period; and the Book of the Dead, shows beneath its\npages, a hidden religious metaphysical philosophy not yet unraveled.\nThis was, likely, secretly taught by word of mouth as Qabbalah or Oral\nTradition to the initiates, and was never put into writing. Some of\nthese ideas we have just grasped, for instance, we now have some\nknowledge of the Egyptian divisions of the spiritual or immaterial\npart of man, of his psychology, and upon studying these divisions one\ncan readily imagine, a secret religious philosophy accompanying those\nseparations of the spiritual in man. We are also obtaining some\nknowledge, of their idea of God and of their kosmology and kosmogony.\n\nSix thousand years ago Egypt had attained great advancement. \"Its\nreligion was established. It possessed a language and writing. Art\nunder the IVth and Vth Dynasties had reached a height which the\nfollowing Dynasties[63] never surpassed. It had an especially\ncomplicated administration, the result of many years. The Egyptians\nhad civil grades and religious grades, bishops as well as prefects.\nRegistration of land surveys existed. The pharaoh had his organized\ncourt, and a large number of functionaries, powerfully and wisely\narranged, gravitated around him. Literature was honored and books were\ncomposed on morals, some of which have reached our day. This was under\nthe Ancient Empire during which existed the builders of the\nPyramids.\"[64] The deities of literature and of libraries already\nexisted, they were Thoth, the Greek Hermes; Atmu, of Thebes; _Ma_ or\n_Maat_, goddess of the harmony of the entire universe, or its law of\nexistence, and of righteousness; Pacht, the mistress of thoughts;\nSafekh, goddess of books, who presided over the foundations of\nmonuments and who was venerated at Memphis as early as the IVth\nDynasty; Selk, who was also the goddess of libraries.\n\n\"In one of the tombs at Gizeh, a great functionary of the first period\nof the VIth Dynasty (_circa_ 3300 B.C.,) takes the title of: 'Governor\nof the House of Books.' This simple mention incidentally occurring\nbetween two titles, more exalted, would suffice, in the absence of\nothers, to show us the extraordinary development which had been\nreached in the civilization of Egypt at that time. Not only had that\npeople a literature, but that literature was sufficiently large to\nfill libraries; and its importance was so great, that one of the\nfunctionaries of the court was especially attached to the care and\npreservation of the royal library. He had, without doubt, in his\nkeeping with the contemporaneous works, the books written under the\nfirst Dynasties, books of the time of Mena and perhaps of kings\nanterior to Mena. The works in the library would be composed of\nreligious works; chapters of the Book of the Dead, copied after\nauthentic texts preserved in the Temples; scientific treatises on\ngeometry, medicine and astronomy; historic books in which were\npreserved the sayings and doings of the ancient kings, together with\nthe number of the years of their lives and the exact duration of their\nreigns; manuals of philosophy and practical morals and perhaps some\nromances,\" etc.[65]\n\nThe learned of that ancient people followed special lines of study and\nthought. There was a division of them known as the _Herseshta_, or\nTeachers of Mysteries. These were subdivided, among other divisions\ninto: \"The Mystery Teachers of Heaven,\" or, the astronomers and\nastrologers; \"The Mystery Teachers of All Lands,\" or, the geographers\nand those who studied other peoples and countries; \"The Mystery\nTeachers of the Depth,\" likely, the possessors of a knowledge of\nminerals, mining, varieties of rocks, etc.; \"Mystery Teachers of the\nSecret Word,\" doubtless those interested in abstract thought,\nreligious metaphysics and philosophy; \"Mystery Teachers of the Sacred\nLanguage,\" men who devoted themselves to grammar and the form of\nwriting; \"Mystery Teachers of Pharaoh, or, 'of all the commands of\nPharaoh,'\" wise men, likely private scribes and secretaries of the\nking; \"Mystery Teachers who examine Words,\" likely learned men who sat\nas judges to hear complaints, and sift the opposing statements of\nlitigants and witnesses. The learned writers known as scribes were\nalso divided into many branches.[66]\n\nWe cannot accept the statements of most of the Greek authors upon this\nsubject, for the study of the last few years of the Ancient Egyptian\npapyri and other remains, shows that they either did not know or they\nwillfully misrepresented, Egyptian abstract thought; about the only\nworks, outside of the papyri and the monuments, from which we can\ngather as to it with any sureness, meagre details; are the writings\nattributed to Hermes Trismegistos; the Osiris and Isis, of Plutarch;\nthe work ascribed to Horapollon, and the book of Iamblichus, entitled:\nA Treatise on the Mysteries. The Greek writers upon Ancient Egypt,\nHerodotus, Diodorus Siculus, Strabo, Thales, Plato, Pythagoras, Solon,\nand others, of less note; give but little assistance, indeed in many\ncases their statements are misleading. It is a question yet to be\nsolved, as to how much of the foundations of the philosophy of\nPythagoras, Plato, Solon and other Greek writers, were obtained from\nthe learned men of Egypt or their writings.[67]\n\nChapter XXX. of the _Per-em-hru_, or, Book of the Dead, has frequently\nin the papyrus copies, a picture of the soul of the dead in adoration\nbefore a scarab\u00e6us set upright upon a support. This chapter is\nentitled: \"Chapter of not allowing the heart of a man to have\nopposition made to it in the divine inferior region.\" It says towards\nthe end: \"This chapter is to be said over a scarab\u00e6us of hard stone,\nformed and set in gold, which should be placed in the breast of the\nman, after the opening of the mouth has been made and the head\nanointed with oil; then the following words shall be said over him in\nright of a magical charm: 'My heart which comes to me from my mother,\nmy heart which is necessary to me for my transformations.'\" See,\nAppendix A.\n\nThe whole of this chapter was frequently engraved upon the large\nscarabs, which were placed in the breasts of the mummies in place of\nthe heart.\n\nThe LXIVth chapter of the Book of the Dead, is one of the oldest of\nthe entire collection and line 34 _et seq._, uses the same language as\nto the heart, and says: \"Put it on a scarab\u00e6us of hard stone set in\ngold, in the breast of the mummy, having engraved on it: 'My heart is\nmy mother,'\" etc. This chapter is fuller than the other just cited.\n\nThe CLXIIIrd chapter, lines 9, 10, says: \"O Amen bull-scarab\u00e6us,\nmaster of the eyes: 'Terrible with the pupil of the eye' is thy name.\nThe Osiris * * * (here the name of the deceased was inserted,) is the\nemanation of thy two eyes.\" That is, Amen is here invoked as the\nbull-symbol of generation and also as the scarab\u00e6us, that is, as the\ncreator who has engendered himself.\n\nChapter CLXV. of the same book, has as a vignette or picture: The god\nKhem, ithyphallic, with the body of a scarab, etc., line 11 reads: \"I\ndo all thy words. Saying (them) over the image of the god raising the\narm, having the double plume upon his head, the legs separated and the\nbody of the scarab\u00e6us.\"\n\nThe rising sun or Horus, in whose arms it was asserted, the dead arose\ninto the upper life, was represented by the scarab\u00e6us under the name\nof Khepra, Khepera, or Khepri, this name among its other meanings\nsignifying: \"The itself transforming,\" and this is hieroglyphically\nwritten by the use of the scarab\u00e6us. The body of Khepera as a deity is\nsurmounted in some of the representations, by a scarab in place of a\nhuman head.\n\nIn chapter XXIV. of the Book of the Dead, we read: \"Khepra transforms\nitself, (or, gives itself a form to itself,) on high, from the thigh\nof its mother.\" This is more fully developed in a papyrus in the\nLouvre which reads: \"The majesty of this great god attains that reign\n(the twelfth division of the subterranean world, responding to the\ntwelfth hour of the night,) which is the end of absolute darkness. The\nbirth of this great god, when it became Khepra, took place in that\nregion * * * It went out from the inferior region. It joined the boat\n_mad_. It raised itself above the thighs of Nut.\"\n\n\"O Khepra who created itself on high, from the thigh of its mother,\ni.e., Nu, or Nut.\"[68]\n\nNut was the goddess personifying the vault of heaven, the sky, and the\nspace, in which the sun was supposed to have been born. The scarab it\nmust be remembered was in the Egyptian thought, an androgyne.\n\nIn a papyrus now in Turin, Italy, we may read: \"I am Khepera, the\nmorning; Ra, the midday; Tum, the evening.\" It is said of Khepra as of\nHorus, that it produced the _Ma_, i.e., the law or harmony which\nuphold the universe, and it is merged with a form of Horus, under the\nname of: \"Harmakhis-Khepra who gives itself its form.\" One of the\nparts played by Khepra in Ancient Egyptian thought, is condensed in\nthat figure which we find on the top of some of the Osirian naos's or\narks, the scarab in the middle of the disk emerging from the horizon.\n\nThe perpetuity of the transformations or the power to become, whenever\nit pleased, the form it desired; was everywhere recalled to the mind\nof the people of Ancient Egypt, by the symbolic figure of the scarab,\nthe hieroglyph of the words: _To become_, _to be_, _to be existing_,\nas also creator, an amulet of power above all others. \"Khepra in its\nbark is Har-em-Khu (or, Harmakhis) himself,\" (chapter XVII. Book of\nthe Dead, line 79.) The latter is the sun re-born every day at sunrise\nin the East under the name of Horus, it is: \"Horus in the horizon,\"\nthe conqueror of darkness. The scarab as Tum-Ra-Khepra is the,\n\"illuminator of the double earth at its going out of the under-world,\ngreat god, and master of the _Ma_:\" that is, of the Harmony and Law,\nwhereby the universe came into being and exists.\n\nThe similarity attached to the idea in the symbolism of the sphinx,\ncauses the close student of Egyptology to see, that the scarab and the\nsphinx represent similar ideas. The Great Sphinx of Gizeh near the\nGreat Pyramids, is an image of Ra-Harmakhis or, \"Horus in the two\nhorizons,\" (the rising and the setting sun;) one of the names of the\nsphinx is _seshep_ (i.e., to make the light.) The sphinx is said to\nbe, an emblem of energy and force united to intellect, it is one of\nthe very earliest of the Ancient Egyptian emblems, that of Gizeh was\nold and needing repairs when the Pyramids were being built; (_circa_\n3733 B.C.) That abstraction does not appear to me, to be beyond the\nphilosophy of the archaic Egyptians. The head of the Great Sphinx\nsignified the _Khu_, or intellectual part of the soul, in their\npsychology; and the lion-shaped body, signified force, vitality or\nenergy, the life principle or _Ka_.[69]\n\nThe promise of the resurrection of the soul was symbolized, by the\nGreat Sphinx of Gizeh, old at the beginning of the Ancient Empire; by\nthe Phoenix, and by the Scarab, the antiquity of the symbolism of\nwhich no Egyptologist has yet fathomed. We have it set forth in\nwriting on the inscriptions of the earliest Dynasties.[70]\n\nOn a stele found between the paws of the Great Sphinx of Gizeh is:\n\"The majesty of this beautiful god speaks by its own mouth, as a\nfather speaks to his child, saying: Look to me, let thine eye rest on\nme, my son Thutmes! I, thy father, Harmakhu-Khepra-Ra-Tum, I give thee\nthe kingdom.\" This monarch was Thutmes IVth (1533 B.C.)[71]\n\nIn the interior of the pyramid of Mer-en-Ra (or Mirinri Ist,) 3200\nB.C., was inscribed on the walls: \"And they installing this\n_Mihtimsaouf Mirini_ upon their thrones at the head of the divine\nNine, mistress of Ra, it who has its dwelling fixed, because they\ncause that _Mihtimsaouf Mirini_ may be as _Ra, in its name of the\nScarab\u00e6us_, and thou hast entered as to thyself as Ra,\" etc.[72]\n\n\"Salutation to thee Tumu,[73] salutation to thee, Scarab\u00e6us-god, who\nart thyself; thou who liftest up, in that holding thy name of lifter\nup ('from the earth,' 'the stairway,' or 'stairs,') and who art\n(Khopiru) in this, holding the name of the Scarab\u00e6us-god (Khopiru)!\nSalutation to thee Eye of Horus, whom it has furnished with its two\ncreating hands (Tumu\u00ef,)\" etc.[74]\n\nChapter XVII., line 75, of the Book of the Dead, reads: \"O Khepra in\nits boat! the society of the gods is its body, in other words, it is\nEternity.\"\n\nChapter XXIV., lines 1, 2, say: \"I am Khepra who gives to itself a\nform on high, from the thigh of its mother, making a wolf-dog, for\nthose who are in the celestial abyss, and the phoenix, for those who\nare among the divine chiefs.\" That is, as Harmakhis.\n\nChapter XV., lines 3, 4, read: \"Salutation to thee, Harmakhis-Khepra\nwho to itself gives a form to itself! Splendid is thy rising in the\nhorizon, illuminating the double earth with thy rays.\" The same\nchapter, line 47, reads: \"Khepra, father of the gods! He (the defunct)\nhas never any more injury to fear, thanks to that deliverance.\"\n\nChapter CXXXIV., line 2, says: \"Homage to Khepra in its boat who every\nday overthrows Apap.\" Comp., chapter CXXX., line 21, XLI., line 2.\nApap was the evil serpent, the executioner of the gods, that is, the\nprincipal evil one; and Khepra, the scarab\u00e6us deity, overthrows the\nprincipal evil one, every day, according to this text.\n\n\"The Osiris * * * (name of the defunct was inserted in this blank,) is\nconsidered as a lord of eternity, he is considered as Khepra, he is\nlord of the diadem, he is in the eye of the sun,\" etc., says chapter\nXLII., lines 12, 13 _et seq._\n\nAnd in chapter XVII., which is one of the oldest chapters of the\n_Per-em-hru_, lines 76, 77, 78, is; \"O Khepra in thy boat! (i.e., as\nHarmakhis) the body of the gods is even thy body, or so to say, it is\nEternity. Save Osiris * * * from those watching judges (i.e., Isis and\nNephthys,) to whom the master of spells has entrusted, at his\npleasure, the watching of his enemies--whom the executioner will\nstrike--and from whose observation none escape. Let me not fall under\ntheir sword; let me not go into their place of torture; let me not\nremain supplicating in their abodes; let me not come into their place\nfor execution; let me not sit down in their boilers; let me not do\nthose things which are done by those whom the gods detest,\" etc.\n\nFurther according to the Book of the Dead, the soul of the dead man,\nsays: \"I fly among those of the divine essence, I become in it, Khepra\n... I am that, which is in the bosom of the gods.\" (Chapter LXXXIII.,\nlines 1, 2.)\n\nAnother text reads: \"O it who establishes the mysteries which are in\nme, produce the transformations as Khepra, going out of the condition\nof the disk so as to give light (or, to enlighten.)\" Chapter LXIV.,\nline 16. (Comp. also chapter XCIII.)\n\nAnother text says: \"I give vigor to the murdering sword which is in\nthe hand of Khepra against the rebels.\" (Chapter XCV., line 3.)\n\nKhepra is also called, Tum-Khepra. (Chapter CXLI., line 6.)\n\nReaching the eternal abode, the soul, says: \"I am intact, intact as my\nfather Osiris-Khepra, of whom the image is, the man whose body is not\ndecomposed.\" (Chapter CLIV., lines 1, 2.)\n\nOn articles of furniture, on toys, on the coffins of mummies, on\npapyri and linen and other monuments, the scarab\u00e6us appears and sets\noff in a strong light, the Egyptian belief in the resurrection and\nre-birth of the pious dead. The very idea of the transformation is\nshown, by the hieroglyph of the scarab for the word _Kheper_, i.e.,\n_to be_, to _become_, to _raise up_. One of the most urgent prayers to\nbe found in many places, in the Book of the Dead as made by the\ndeceased, is, that he may go out of the under-world to the higher\nregions of light, and have power to \"go forth as a living soul, to\ntake all the forms which may please him.\" Chabas says as to this: \"We\nknow that such was the principal beatitude of the elect in the\nEgyptian heaven; it allowed the faculty of transformation into all the\nuniverse under the form wished for.\" The god Khepra with folding wings\nsymbolized these metamorphoses.\n\nIt figures continually in the sepulchral paintings on the walls of the\nhypogea of Thebes, and it announces the second birth of the soul to\nthe future eternal life. Some figures have the scarab over the head,\nsometimes in place of the head. In the Great Temple at Edfu a scarab\nhas been found portrayed with two heads, one of a ram, the symbol of\nAmen, or Ammon; the hidden or mysterious highest deity of the\npriesthood especially of Thebes; the other of a hawk, the symbol of\nHorus, holding in its claws a symbol of the universe.[75] It may\nsymbolize by this form, the rising sun and the coming of the Spring\nsun of the vernal equinox in the zodiacal sign of the ram, but more\nlikely has a much deeper religious meaning.[76] Represented with the\nhead and legs of a man the scarab was an emblem of Ptah.\n\nFOOTNOTES:\n\n[63] Unless it be the XIIth. Myer.\n\n[64] _La Galerie de l'\u00c9gypte Ancienne_, etc., by Aug. Ed.\nMariette-Bey. Paris, 1878, pp. 46, 47.\n\n[65] _Histoire Ancienne des Peuples de l'Orient_, by G. Maspero.\nParis, 1886, p. 68 _et seq._\n\n[66] Brugsch-Bey in, Egypt Under the Pharaohs. London, 1891, pp. 25,\n26. As to the knowledge of the Ancient Egyptians; Comp. Egyptian\nScience from the Monuments and Ancient Books, treated as a general\nintroduction to the History of Science, by N.E. Johnson, B.A., etc.\nLondon, (1891?) Ten Years Digging in Egypt, 1881-1891, by W.M.\nFlinders Petrie, etc. London, 1892, pub. by The Religious Tract\nSociety.\n\n[67] Comp. _La Morale \u00c9gyptienne_, etc., by E. Amelineau. Paris, 1892.\nIntrod. pp. LXXXII. _et seq._, XX. _et seq. Ritual Fun\u00e9raire de\nPamonth_, by M. Eug\u00e8ne Revillout. Paris, 1889.\n\n[68] _Le Papyrus de Neb-Qed (exemplaire hi\u00e9roglyphique du Livre des\nMorts,) reproduit_, etc., _par_ Th\u00e9odule Dev\u00e9ria _avec la traduction\ndu texte par_ Paul Pierret _conservateur-adjoint du Mus\u00e9e \u00c9gyptien du\nLouvre_. Paris, 1872, pl. III., col. 13, 14, p. 3.\n\n[69] Comp. as to the Sphinx, Egypt Under the Pharaohs, by Heinrich\nBrugsch-Bey. London, 1891, pp. 37, 38, and especially p. 199 _et seq._\nAlso G. Maspero in his, _Histoire Ancienne des Peuples de l'Orient_.\nParis, 1886, pp. 28, 50, 64, 209.\n\n[70] Comp. _Recherches sur les monum. qu'on peut attribuer aux six\npremi\u00e8res Dynasties de Manethon_, etc., by M. Le vicomte Emmanuel de\nRoug\u00e9. Paris, _Imp. Imper._, 1866. _Recueil de Travaux Relatifs \u00e0 la\nPhilol. et \u00e0 l'Arch. \u00c9gypt. et Assyri_, edited by Maspero, Vol. III.\nand IV., 1882 _et seq._\n\n[71] Comp. Egypt Under the Pharaohs, etc., by Heinrich Brugsch-Bey.\nLondon, 1891, p. 199 _et seq._ The Nile. Notes for Travellers in Egypt\nby E.A. Wallis Budge. Litt. D., F.S.A. London, 1892, pp. 194-5. Hist.\nof the Egyptian Relig., by Dr. C.P. Tiele, trans. by James Ballingal.\nBoston, 1882, p. 81 _et seq._\n\n[72] _Recueil de Travaux Relatifs \u00e0 la Philol. et \u00e0 l'Arch. \u00c9gypt._,\netc., _publi\u00e9 de sous la direction de_ G. Maspero, Vol. XI., fas. I,\npp. 2, 3. See also as to mention of Tumu, the Scarab\u00e6us, in the\npyramid of Pepi II. (Nefer-ka-Ra) 3166 B.C. _Ibid._, Vol. XII., pp.\n144, 153.\n\n[73] Tumu or Tmu was also called Hor-em-khu, i.e., Horus on the\nhorizon, or, the rising sun, he was the deity Harmakhis of the Greeks;\nhis symbol, as before mentioned, was the Great Sphinx. Egypt Under the\nPharaohs, by Brugsch-Bey. London, 1891, pp. 199, 201. As to Tum, see\n_Supra_.\n\n[74] _Recueil_, etc., before cited, Vol. XII., p. 160 _et seq._, 189,\n190. Pyramid of Pepi II. See also the Book of the Dead, Turin Mss. ch.\nCXLI., A. 6; _Ibid._, ch. XVII. beginning; _Ibid._, ch. LXXIX., l. 1;\n_Ibid._, ch. LXXVIII., l. 12.\n\n[75] _Religions de l'Antiquit\u00e9_, etc., by J.D. Guigniaut, founded on\nthe German work of Dr. Fr\u00e9d. Creuzer. Paris, 1825, Vol. I., part 2,\npl. XLVIII., 187b. Compare the other curious figures of the scarab\u00e6us\nin this volume, also p. 948 _et seq._\n\n[76] Comp. Wilkinson, Manners, etc., of the Ancient Egyptians, 2nd\nseries, London, 1841, Vol. II., p. 260, Vol. I., pp. 250, 256.\n\n\n\n\nVII.\n\n    IMPORTANCE OF THE HEART IN THE ANCIENT EGYPTIAN RELIGION.\n    IMMORTALITY OF THE SOUL ACCORDING TO THAT RELIGION. SYMBOLISM OF\n    THE SCARAB IN THEIR DOCTRINE OF SUCH IMMORTALITY. NO THING IN\n    THIS UNIVERSE ABSOLUTELY DESTROYED, ONLY CHANGED. THE IDEA OF\n    METEMPSYCHOSIS IN ANCIENT EGYPT. ELEVATED IDEAS AS TO THE DEITY.\n    HYMN TO AMMON-RA CITED. QUOTATIONS AS TO EGYPTIAN PHILOSOPHY,\n    EVOLUTION OF THE UNIVERSE AND KOSMOGONY. OF KHEPRA AND OF TUM OR\n    ATMU. EGYPTIAN PSYCHOLOGY AND ITS DIVISIONS.\n\n\nThe human heart, the first life principle of human existence and\nregeneration, the first apparent individuality of embryonic human\nlife; was symbolized, in the _Per-em-Hru_, i.e., the Book of the\nDead, by Khepra, the scarab\u00e6us deity; this is one reason why the texts\n(chapters XXX. and XXVII., see also LXIV.,) which related to the\nheart, were those usually inscribed on the funeral scarab\u00e6i, and\nconsecrated to the preservation of the heart of the dead. The\ncondition of death was described by the Egyptian expression: \"The one\nwhose heart does not beat.\" The resurrection or re-birth from the dead\nonly began, according to the Egyptian idea, when this organ, so\nessential and necessary to all animal life, was returned to the\ndeceased _Ba_, i.e., responsible soul, by the decree of Osiris and the\njudges of the dead, which Thoth registers: \"To him is accorded that\nhis heart may be in its place.\" Indeed most of the texts of the\n_Per-em-Hru_, as we have seen, are dedicated to the preservation of\nthe heart of the dead one. The philosophic student can therefore from\nthis, at once see, the great value of the scarab\u00e6us symbol to the\nwhole religious thought-world of Ancient Egypt. It was the symbol,\nwhen returned to the dead, of the regenerated and resurrected life of\nthe dead one to the heavenly regions of the blessed for all eternity,\nto the second birth in the regions of eternal rest and happiness.\n\nTaking as a model the daily course of the sun, which rising in the\nmorning as Horus; reaching the zenith at noon as Ra; setting in the\nevening, in the regions of darkness as Tum; and absent during the\nnight and until the morrow as Osiris; upon which, victorious over the\nchaotic darkness, it arose in triumph again as Horus; the birth and\njourney of man on earth, was considered by the Ancient Egyptians as\nsimilar to the solar journey; and death, the end of that journey, was\nassimilated to the course of the sun when at night it was, according\nto their astronomical knowledge, supposed to be in the Lower Regions\nor Underworld, the abode of Osiris. When he died, the Egyptian became\nas Osiris, \"the nocturnal sun;\" resurrected, he became Horus, the\nnew-born and rising sun; in midday, he was Ra. Horus was: \"The Old One\nwho rejuvenated himself.\" Such a re-birth of the dead to immortality,\nwas the recompense promised by the Egyptian religion, to the soul of\nthe man pious and good during this life, but the wicked were to be\ntortured, transformed into lower forms, or annihilated.[77] Matter,\naccording to it, does not perish but only changes and the earth\nitself, was deified as Seb, Isis, Ta-nen, and Ptah-Tatunen.\n\nWhat then did matter become, it was transformed, the deities were\ntransformed. Matter was transformed,--this is explained to us through\nthe symbolism of the scarab, the hieroglyph of the word _Kheper_,\ni.e., \"to be,\" \"to exist,\" \"to become,\" \"to create,\" \"to emanate;\" of\nwhich, as I have said, the Great Sphinx is the symbol, and has\ntherefore the philosophical value of creator and created.[78] God and\nHis universe, existence and change or transformation, death and\ndissolution, all which were only considered as regeneration and\nre-birth in another form. Thence becomes apparent to us, the great\nvalue and importance to the Egyptian people of the symbolism of the\nscarab, it was, to them, the emblematic synthesis of their religion as\nto-day to Christians, the Latin or the Greek cross, is the emblematic\nsynthesis of Latin or Greek Christianity. The philosophic Egyptian,\nthought, the atoms and molecules of all bodies and of all matter,\nwere never destroyed or lost, they were always in motion but were\nonly transformed and changed, by death or the dissolution of forms.\nDeath on this earth did not destroy the personality of the human\nbeing, that continued beyond death on our earth, and as to those who\nhad been good and pious during their life here, their personality\ncontinued eternally; but the punishment of the wicked was, the\nannihilation of that personality or an immobility which was almost the\nsame. The work entitled, Hermes Trismegistos, contains a resum\u00e9 of\nthat idea, saying, among other things: \"What was composed is divided.\nThat division is not Death, it is the analysis of a combination; but\nthe aim of that analysis is not destruction, it is the renewment. What\nis in effect the energy of life? Is it not movement? What then is\nthere in this world, immovable?\"[79]\n\nThe everlasting interchange of life and death, flows throughout all\nthe religious philosophy of the Ancient Egyptians; basing itself on\nthe continual return of day from night and of day to night, and upon\nthe apparent course of the sun, they seem to have formulated the idea\nof the immortality of the soul of man after death.\n\nHerodotus tells us,[80] that the Egyptians believed, that the soul of\nthe departed passed into an animal, and after having gone through all\nthe ranks of the animal world, was at the end of three thousand years\nreunited to the human body; but from the remains of the Egyptian\nreligion we have to-day, next to nothing has been found that will\nconfirm this statement, but much that shows the Greek authors were\nfrequently in error. In the realm of the dead, according to the texts\nof the Book of the Dead, (chapter LXXXIX. and other places,) the\nresponsible soul or _Ba_ of the deceased, may become a sparrow-hawk,\nan adder, a crocodile-headed being, etc., but only to deceive its\ndemon enemies;[81] not until after this, is the _Khu_, the\nintellectual soul, which accompanies the _Ba_, which is represented\nunder the symbolized form of a sparrow-hawk with a human head,\nreunited to the _Ba_. This however all occurs, not on earth, but in\nthe realms of the dead. The Ancient Egyptian believed, that as the\nsetting of the sun was an actual separation of the body and soul of\nthe sun-god; and its rising, a reunion of the two; so it happened to\nthe future of the spiritual of man, and that after man's death on this\nearth, his spirit, as did that of the sun-god; would arise again to\nlife, but it would be to a life of immortality in a higher sphere. I\nam inclined also to think, that they believed the spiritual body of\nthe new-born child came down from the sun-disk or from some very\nexalted sphere.[82]\n\nThe following quotations from Eug\u00e8ne Gr\u00e9baut's translation in French,\nof the Hymn to Ammon-Ra, are important for an understanding of the\npositions of Khepra and of Turn during the Theban Dynasties.\n\n\"Hail to thee Ra, lord of the _maat_, (the) mysterious in his shrine.\nMaster (i.e., father) of the gods, Khepra in its boat, (it) sending\nforth the word (i.e., the creative word,) the gods came into\nexistence. Hail god Tum, maker of intelligent beings, who determines\ntheir manner of existence, artisan of their existences; (and who)\ndistinguishes (their) colors, one from the other.\"[83] \"Author of\nhumanity, making the form of all things to become (or, former who\nproduced every thing;) it is in thy name of Tum-Khepra.\"[84] \"Khepra\nis father of the gods and the producer of the _maat_.\"[85]\n\nThe deities go out of the mouth of their father Khepra, and are\nnourished by the _maat_, i.e., the Harmony or Law of the universe;[86]\nmen go out of its eyes, that is from the light of the deity, and it is\nthis light which vivifies the entire universe. The Hymn says: \"O Form,\nONE, producing all things, the ONE, who art Alone; producing\nexistences! Men come forth from Its two eyes, the gods come into\nexistence from Its Word. Author of the green pastures, which nourish\nthe cattle, and of the nutritious plants for the use of mankind. It\nwho maketh that fishes live in the rivers and the winged fowl in the\nair; who giveth the breath of life to (the germ) in the egg. It maketh\nto live birds of all species, and likewise the insects which creep and\nalso those which fly. It maketh provision for the rats in their holes,\nand nourisheth the birds that are on the trees. Hail to Thee, O Author\nof the totality of all forms. The ONE who art alone, yet numberless\nthrough Thy extended arms: watching over all humanity when it sleeps,\nseeking the good of Its creatures.\"[87] I have used the neuter It and\nnot He, the Egyptian idea of the highest deity was, that it was\nandrogenic not masculine. Although it would seem that this Hymn, of\nwhich I have cited but a small portion, applied to Ammon-Ra, yet it\nexpressly says, that: Its name is also Tum (or, Atmu,)--Khepra.[88]\n\nAnother text reads: \"O Bull of the western region[89] concealed in the\nconcealed region (i.e., Amenti or the Underworld) from whom emanates\nall the gods (and all) the goddesses who are with him! The Osiris, the\nHathor * * * (the name of the dead was inserted here) the justified\n(or, triumphant,) comes towards thee; the becoming which is in the\nbecoming of all things when they become.[90] Powerful lords,\nbeneficent, divine, judging the speech (words) of the inhabitants of\nthe countries; lords of Truth![91] Hail to thee! gods, essence of the\nessences without their bodies, ruling the generations of _Ta-nen_\n(i.e., of this earth) and the births (begettings) in the temple of\n_Mesxen_[92] (they raise the generations?) from the first essence of\nthe divine essences, third greatness above the father of their\nfathers; invoking the soul from its Almightiness when are produced its\nDesires (Will;) adoring their Father in his glorifications; _divine\nPrototypes of the Types of all that exists_, Fathers and Mothers of\nthe solar disk, Forms, Great Ancients, Divine Essences, first from\nAtum (i.e., chaos,) emanating humanity; causing to emerge the forms of\nall forms; lords of the divine sustenance; homage to thee! Lords from\neverlasting, possessing eternity,\" etc.[93] \"All that is done and said\nupon earth has its source in the heights, from whence the essences are\ndispensed to us with measure and equilibrium; and there is not\nanything, which does not emanate from on high and which does not\nreturn thereto.\"[94]\n\nThe verb _Kheper_ usually translated \"to be,\" \"to exist,\" \"to become,\"\nalso has the meaning of \"to roll\" or \"revolve.\" The sun apparently\nrolled or revolved around the earth. In the British Museum, in a\nhieratic papyrus (No. 10,188,) Khepera is identified with the deity\nNeb-er'-ter, and the latter says, in it:--\"I am He (It?) who evolved\nHimself (Itself?) under the form of the god Khepera. I, the evolver\nof evolutions, evolved Myself, the evolver of all evolutions, after a\nmultitude of evolutions and developments which came forth from My\nmouth.[95] There was not any heaven, earth was not, animals which move\nupon the earth and reptiles existed not in that place. I constructed\ntheir forms out of the inert mass of watery matter. I did not find any\nplace upon which I could stand. By the power which was in My Will I\nlaid the foundation (of things) in the form of the god Shu[96] and I\ncreated (emanated?) for them every attribute which they have. I alone\nexisted, for I had not, as yet, made Shu emanate from Me, and I had\nnot ejected the spittle which became Tefnut (i.e., the deity or\npersonification of, moisture.) There did not exist any other to work\nwith Me. By My own Will I laid the foundation of all things, and the\nevolutions of things, and the evolutions which took place from the\nevolutions of their births, which took place through the evolutions of\ntheir offspring, became multiplied. My shadow[97] was united with Me,\nand produced Shu and Tefnut from the emanation of Myself, * * * thus\nfrom one deity I became three deities * * * I gathered together My\nmembers and wept over them, and from the tears which fell from My eye,\nmen and women sprung into existence.\"\n\nThe duplicate copy of this chapter reads: \"I developed Myself from the\nprimeval matter which I made. My name is Osiris, the germ of primeval\nmatter. I have worked My Will to its full extent in this earth, I\nhave spread abroad (or, expanded Myself,) and fitted it * * * I\nuttered My Name as a Word of Power, from My own mouth, and I\nstraightway developed Myself by evolution. I evolved Myself under the\nform of the evolutions of the god Khepera, and I developed Myself out\nof the primeval matter which has evolved multitudes of evolutions from\nthe beginning of time. No-thing existed on this earth (before Me,) I\nmade all things. There was none other who worked with Me at that time.\nI made all evolutions by means of that soul, which I raised up there\nfrom inertness out of the watery matter.\"[98] This is a most important\npapyrus for a knowledge of Ancient Egyptian philosophy.\n\n\"'In the beginning: When there was not yet heaven, when there was not\nyet earth, when there were not yet men, when the gods were not yet\nborn, when there was not yet death.'[99] Nu alone was existing, the\nwater (or humid) principle of all things, and in that primordial\nwater, Tumu, the father of the gods.[100] The day of creation came,\nShu raised the waters upon the staircase which is in Khmunu.[101] The\nearth was made even under his feet, as a long united table; heaven\nappeared above his head as a ceiling of iron (or steel) upon which\nrolled the divine Ocean. Hor (Horus) and his sons Hapi, Amsit (or\nMestha,) Tuamautef and Qebhsennuf, the gods of the four cardinal\npoints, went out at once and posted themselves at the four corners of\nthe inferior table, and received the four angles of the firmament upon\nthe point of their sceptres; the sun appeared and the voice of the\ngod, the first day is arisen and the world was thereafter constituted,\nsuch as it ought to ever remain!\"[102]\n\n\"Glory of all things, God, the divine and the divine nature.\nPrinciples of the beings; God, the Intelligence, nature and matter.\nWisdom manifests the universe, of which the divine is the principle,\nthe nature, energy, necessity, the end and the renewing.\n\nThere was darkness without limit over the abyss and the water, and a\nsubtle and intelligent spirit, contained in chaos by the divine\npower. Then gushed forth the holy light, and under the sand (i.e., the\natomic dryness) the elements went forth from the humid essence, and\nall the gods distributed the fecundity of nature. The universe being\nin confusion and disorder, the buoyant elements ascended, and the\nheavier were established as a foundation under the damp sand, (and)\neverything became separated by fire and suspended, so as to be raised\nby the spirit.\"[103]\n\nThe Ancient Egyptians made many more statements which undoubtedly\nreferred to an unknown, all-powerful, ideal deity of the highest\norder, I have a great number of such, but will not bring them forward\nin this writing; I refer the reader for some quotations on this\nsubject, to the valuable writings of Mr. P. Le Page Renouf, especially\nto his; Religion of Ancient Egypt (Hibbert Lectures for 1879), which I\nhave already cited in several places.\n\nIt will be seen from these quotations, that Khepra, the scarab\u00e6us\ndeity, especially as Tum-Khepra; occupied a most elevated position, I\nmight say the most elevated, of all the religious conceptions of the\nAncient Egyptians, for beyond it, was the unknown ideal deity whom\nnone could form a conception of. Khepra was asserted to have generated\nand caused to come into existence, itself through itself, it united in\nitself, the male and female principles of life. It was androgenic. The\nscarab\u00e6us was the hieroglyph of the _creator_, the _to be_, _to\nbecome_, to _exist_, the _eternal_, the _coming into being from\nchaotic non-being_, also the _itself transforming_ or _becoming_, the\n_emanating_ or _creating power_, also, the _universe_. Khepra was\n\"Father of the gods,\" connected with the idea of the rising of the sun\nfrom the darkness of night, Khepra was used to typify the resurrection\nfrom the dead of the spirits of men. It represented the active and\npositive in antithesis to Atmu, or Tum. With Atmu as Atmu (or,\nTum)-Khepra, it represented the positive and negative united, spirit\nand matter.\n\nAtmu, Tum or Tmu, was the symbol of the eternal night or darkness of\nChaos, which preceded the emanation of light, it was the type of\nsenility and absolute death, the negative and end. It was the\nnocturnal or hidden sun, as Horus was the rising sun, and Ra the risen\nsun, proceeding in its course each day through the firmament. Tum was\nnot however considered as absolutely inert, it was the precursor of\nthe rising sun, and the point of departure of the setting sun, and was\nthe nocturnal sun, and was also a point of departure into existence,\nof all the created and emanated in the universe. It, as well as\nKhepra, in some of the texts is called \"Father of the gods.\"[104]\n\nThis deity was the unknown and inaccessible, primordial deity of\nchaos, \"existing alone in the abyss,\" before the appearance of Light.\nOne of the texts reads:\n\n\"Homage to thee, sun at its setting, Tum-Harmakhis, god renewing and\nforming itself in itself, double essence. * * Hail to thee author of\nthe gods, who hast suspended heaven for the circulation of thy two\neyes, author of the earth in its extent, and from whom the light is,\nso as to give to all men the sensation of the sight of his fellow\ncreature.\"[105]\n\nIt is of the greatest importance to an understanding of the Egyptian\nreligion and philosophy, and especially of the _Per-em-hru_, the\nso-called, Book of the Dead; that the Egyptian psychology be\ncomprehended; in order to enable the reader to do this, I have\nprepared the following condensed statement of the same.\n\n    I. The Body was called _Khat_. This was embalmed and then placed\n    in the tomb.\n\n    II. The Soul was called, _Ba_ or _Bai_, plur. _Baiu_. This was\n    the part of the spiritual which was thought to contain the\n    elements necessary for the world-life of a man, such as\n    judgment, conscience, etc. It seems to be the same termed\n    _psuke_ or _psyche_ by the Greeks. This _Ba_ performed the\n    pilgrimage in the underworld, and was judged for the conduct of\n    the man it inhabited in this world, by Osiris and the Forty-two\n    judges. It was usually represented as a bird, especially as a\n    human-headed sparrow-hawk. It fluttered to and fro between this\n    world and the next, sometimes visiting the mummy in its tomb. It\n    was sometimes represented as a crane, at others as a lapwing. It\n    is paralleled by the _Rua'h_ of the Hebrew Qabbalah.\n\n    III. The Intellectual part of man's spirit was called, _Xu_ or\n    _Khu_. It was considered as part of the flame detached from the\n    upper divine fire. Freed from mortality it wandered through\n    space and had the power of keeping company with or haunting\n    humanity, and even of entering into and taking possession of the\n    body of a living man. The Egyptians spoke of being possessed\n    with a _khu_ as we would say of a being possessed by a\n    spirit.[106] It was considered as a luminous spirit. It was the\n    Intelligence and answers to the _Nous_ of the Greeks and the\n    _Neshamah_ of the Hebrew Qabbalah.\n\n    IV. The Shadow or Shade was called, _Khaibit_. This created the\n    Individuality, and was an important part of the personality.\n    There was a valley in which the Shades were, in the Underworld.\n    It was restored to the soul in the second life. They are\n    frequently mentioned in the _Per-em-hru_. His shadow, would\n    early attract the attention of the primitive man.\n\n    V. The Name was called, _Ren_. This was the Personality, that\n    something, which continued to know itself as a distinct\n    individual, through every change of the atoms and appearances of\n    the body. In the _Per-em-hru_ was written: \"The Osiris (then the\n    name of the dead was inserted.)\" It was restored eternally to\n    the soul in the second life. The _Ba_ retained the _Ren_ in its\n    journey through the Underworld.\n\n    VI. The life or Double was called, _Ka_, plur. _Kau_. This was\n    the vital principle, necessary to the existence of man as an\n    animal being on this earth. It was a spiritual double, a second\n    perfect exemplar or copy, of his flesh, blood, etc., body; but\n    of a matter less dense than corporeal matter, but having all its\n    shape and features, being child, man, or woman, as the living\n    had been. It dwelt with the mummy in the tomb and had a\n    semi-material form and substance, and I am inclined to think,\n    from the texts, it had power to leave the tomb when it pleased\n    but always returned. Its emblem was the _ankh_ or _crux ansata_.\n    It was something like the higher _Nephesh_ of the Hebrew\n    Qabbalah. The sacrificial food left in the tombs and the\n    pictures on their walls were for the benefit of the _Ka_. The\n    _Ka_ corresponded to the Latin, _genius_. Its original meaning\n    may have been _image_;[107] it was like the Greek _eidolon_,\n    i.e., ghost. The funeral oblations were made to the image or\n    _Ka_. The _Ka_ was a spiritual double of the man, a kind of\n    prototype in the Upper World, of the man in the Lower World, our\n    earth.[108]\n\n    VII. The Mummy or the Husk was called, _Sahu_. It was the body\n    after embalmment. \"His body is in the condition of being true;\n    it will not perish.\"[109] The _Sahu_ was considered a true being\n    as it was assumed that it would always remain the same. It was\n    like the lower form of the _Nephesh_ of the Hebrew Qabbalah. The\n    atoms of the mummy-body were still intact held together by the\n    _cohesion_ of the particles. This cohesion was looked upon as a\n    spiritual energy keeping the particles together, in the form of\n    the mummy. The word _Sahu_ may sometimes refer to this living\n    personality.\n\n    VIII. The Heart was called _Ab_. This was thought to be the seat\n    of life, the life being in the blood, and the embryonic life\n    starting with the pulsations of the heart. See, Appendix A.\n\nThe _Ba_, performed the journey through the Underworld accompanied by\nthe Name and Shadow, until it reached the Hall of Judgment; if\npronounced pure, the Heart was then given it. The Name, Shadow and\nHeart, then awaited reunion with the _Khu_ and _Ka_ for the condition\nof final immortality and the power to make the transformations. The\nbody was embalmed and the _Ka_ dwelt in the sepulchre with it, but\nwent in and out of the tomb. The _Khu_ also accompanied the _Ba_ in\nits journey through the Underworld and assisted it, but in case of an\nadverse judgment in the Hall of Osiris and the decree of annihilation;\nthe _Khu_ fled back to its immortal source of life and light.\n\nNot any of these, by its own nature, could exist for any length of\ntime entirely separated from the others; if left to itself, that so\nseparated, would in time dissolve into new elements and if it were the\nsoul, it would die a second time, the personality and individuality\nwould then perish and become annihilated; this was the much feared,\nsecond death. This however might be prevented by the piety of the\nsurvivors, in repeating the prayers and litanies and performing the\nlustrations and sacrifices, for the dead. The lot to do this usually\nfell to the eldest son and in default of sons, to the daughters, etc.,\nno relations existing, the dead persons' slaves could perform it. The\npriests were also left annuities to perform perpetually, the sacred\nduties to the dead. Embalmment preventing for centuries,\ndecomposition; continued prayers, devotions and offerings would save,\nit was believed, the _Ka_, the _Ba_, and the _Khu_, from the second\ndeath, and procure for them what was necessary to prolong their\nexistence. The _Ka_, they thought, never quitted the place where the\nmummy was except at some time to return. The _Ba_, and the _Khu_ went\naway from it to follow the gods, but they continually returned as\nwould a traveler who re-entered his house after an absence. The tomb\nwas the defunct's \"eternal dwelling house\" on earth, the houses of the\nliving were only as inns or stopping places. In case of a judgment in\nfavor of the _Ba_ in the Hall of Osiris, the _Khu_ united to the _Ba_,\n_Khaibet_, _Ab_, _Ka_, etc., rose up to the Egyptian heaven, and the\nwhole united was able to make whatever transformations pleased it.\n\nFOOTNOTES:\n\n[77] Comp. Hist. of the Egypt. Relig., by Dr. C.P. Tiele. London,\n1892, pp. 89, 127, 139.\n\n[78] Most likely the Egyptian idea was \"to emanate\" more than \"to\ncreate.\"\n\n[79] Louis M\u00e9nard's edition. Paris, 1867, p. 89.\n\n[80] Book II., ch. 123.\n\n[81] Hist. of the Egypt. Relig., by C.P. Tiele, pp. 47, 71.\n\n[82] Comp. Hist, of the Egypt. Relig., by C.P. Tiele. London, 1890, p.\n127. The Book of the Dead. Fac-simile of the Papyrus of Ani, etc.,\nnotes by P. Le Page Renouf. London, 1890, p. 16, note. See also\n_supra_ reference to the _Mesxen_. A similar idea is in the Zohar,\ncompare Qabbalah, etc., by Isaac Myer. Philadelphia, 1888, pp. 397,\n388, 389, 108 _et seq._, 190, 196, 418, and many other places.\n\n[83] _Hymne \u00e0 Ammon-Ra des papyrus \u00c9gyptiens du Mus\u00e9e de Boulaq,\ntraduit et comment\u00e9_, by Eug\u00e8ne Gr\u00e9baut, etc. Paris, 1874, p. 11.\n\n[84] _Ibid._, p. 28. See also, pp. 115, 120-122, 295.\n\n[85] _Ibid._, pp. 112, 115.\n\n[86] As to the meaning of the important word _maat_, see, Religion of\nAncient Egypt, by P. Le Page Renouf--Hibbert Lectures for 1879. New\nYork, pp. 73 _et seq._; 123 _et seq._ _Hymne \u00e0 Ammon-Ra_, last before\ncited, notes p. 110 _et seq._\n\n[87] _Hymne \u00e0 Ammon-Ra_, p. 16 _et seq._\n\n[88] _Ibid._, pp. 27, 28.\n\n[89] Comp. _Hymne \u00e0 Ammon-Ra_, by E. Gr\u00e9baut, pp. 3, 4, and notes to\nsame, p. 39 _et seq._\n\n[90] Or, \"the changing which is in the changing of all things when\nthey change.\"\n\n[91] That is: \"Lords of _maat_,\" i.e., of the harmony of the universe.\n\n[92] Place of the soul's birth. This refers to the upper prototypic\nworld. The same idea is in the Zohar.\n\n[93] _Catalogue des Manuscrits \u00c9gyptiens_, etc., _au Mus\u00e9e \u00c9gypt. du\nLouvre, par Feu Th\u00e9odule Dev\u00e9ria_. Paris, 1881, No. 3283; pp. 143,\n144. Comp. _Herm\u00e8s Trism\u00e9giste_, par Louis M\u00e9nard, second ed. Paris,\n1867, pp. 188, 190, 117 _et seq._; 147.\n\n[94] _Herm\u00e8s Trism\u00e9giste_, edition last cited, p. 218.\n\n[95] By the Word or Logos. The Logos occupied an important position in\nthe Ancient Egyptian religion. See my Article on the subject in, The\nOriental Review, January-February, 1893, p. 20 _et seq._\n\n[96] Shu corresponds to the Makrokosm, the primordial Adam or\nandrogenic Adam Qadmon, of the first chapter of the Hebrew Book of\nGenesis. As to Shu, see: History of the Egypt. Relig., by Dr. C.P.\nTiele. Boston, 1882, pp. 84, 85, 155, 156.\n\n[97] The Hebrew _She-kheen-ah_, or Glory?\n\n[98] The Nile. Notes for Travellers in Egypt, by E.A. Wallis Budge,\nLitt. D., F.S.A., etc., second ed. London, 1892, p. 165 _et seq._\n\n[99] Inscriptions in the pyramid of Pepi I., l. 664 (_circa_ 3233-3200\nB.C.,) in the _Recueil de Travaux Relatifs \u00e0 la Philol., et \u00e0 l'Arch.\n\u00c9gypt._, etc., Vol. VIII., p. 104.\n\n[100] Comp. The _Per-em-hru_ or, Book of the Dead, edition of Ed.\nNaville, ch. XVII., l. 3, 4. In the passage cited from Pepi, I. 664\n_et seq._, Tumu is also a primordial deity and its female _sakti_ or\nprinciple, is Nu or Nut, the sky.\n\n[101] It is from this action that the deity was named Shu from the\nroot, _Shu_ to lift up, to raise. Later, through a pun, he obtained\nthe meaning of Luminous. Comp. also Naville's ed. of the _Per-em-hru_\nlast cited, l. 4 _et seq._\n\n[102] G. Maspero in the _Revue de l'Hist. des Religions. Le Livre des\nMorts_, Vol. XV., pp. 269, 270.\n\n[103] Herm\u00e8s Trism\u00e9gistos, second ed., by Louis M\u00e9nard. Paris, 1867.\npp. 27, 28. _Hermetis Trismegisti Poemander; ad fidem codicum manu\nscriptorum recognovit_, by Gustavus Parthey. Berolini, 1854, p. 31.\nThe word \"sand\" is used to symbolize the positive or atomic dryness,\nand \"damp sand,\" the atomic humidity, or the negative.\n\n[104] Book of the Dead, ch. XVII., l. 1-4; XV., l. 28, 29, 43, 47;\nLXXIX., l. 1, 2; LXXVIII., l. 12. _Hymne \u00e0 Ammon-Ra_, by Eug\u00e8ne\nGr\u00e9baut. Paris, 1874, pp. 11, 28, 112, 115, 120-122, 295.\n\n[105] Paul Pierret, _\u00c9tudes \u00c9gyptol._, I., 81.\n\n[106] F. Chabas, _l'\u00c9gyptologie_. Paris, 1878, Vol. II., p. 103.\n\n[107] Comp. Trans. Soc. Biblical Literature, Vol. VI., pp. 494-508.\n\n[108] Comp. Religion of Ancient Egypt by P. Le Page Renouf, p. 153 _et\nseq._\n\n[109] _Mythe d' Horus_, by E. Naville.\n\n\n\n\nVIII.\n\n    FORGERY OF SCARABS IN MODERN TIMES. DIFFICULTY OF DETECTING\n    SUCH. OTHER EGYPTIAN ANTIQUITIES ALSO COUNTERFEITED BY THE\n    PRESENT INHABITANTS OF EGYPT.\n\n\nM. Prisse says:[110] \"Most of the fellahs who inhabit the land,\nformerly Memphis and Thebes, live only from the products of their\nfinds. Constrained to cease from their lucrative researches, they are\nreduced to the counterfeiting of figurines, amulets and the other\nobjects of art which they formerly found in the earth. Necessity the\nmother of industry has caused them in a short time to make wonderful\nprogress. Without any practice in the arts, and with the rudest tools,\nsome of the peasants have carved scarabs and beautiful statuettes and\nornamented them with hieroglyphic legends. They very well know that\ncartouches add much value to the antiquities, and they are never in\nwant of copies of them either from the great monuments or the original\nscarabs. They use in making the copies a limestone of fine and compact\ngrain, soapstone, serpentine and alabaster. The objects made of\nlimestone are daubed with bitumen taken from the mummies, or from the\ncolors taken away from the paintings in the hypogea, finally some are\ncovered uniformly with a brilliant pottery glaze which renders, it is\ntrue, the forms rather blurred and not easy to see, but which\nresembles in a surprising manner, antiquities which the action of fire\nor of earth, impregnated with saltpetre, have slightly damaged. The\nfeigned hieroglyphs therein are mistaken for those as to which the\nwork has been neglected. Their statuettes recall the figurines of poor\nware, which the Ancient Egyptians placed in so great a number in their\ntombs. In spite of their imperfections, the fellahs have been\nperfectly successful in deceiving most of the travelers, generally\ngrossly ignorant of antiquities. Hard stones, such as basalt, green\njasper, burnt serpentine, green feldspar, chalcedony, cornelian, etc.,\nupon which the rude tools of the fellahs would not have worked, would\nhave become, for the amateurs in antiquities, the only pieces of\nauthentic origin; but the Jews of Cairo, also as rapacious and more\nable than the Arabs, have engraved with the wheel, scarabs and amulets\ndenuded of legends; and finally have entirely counterfeited them, so\nthat all these little objects are now very much suspected, and their\nappreciation to-day, demands understanding of the text much more than\nknowledge of Egyptian art.\n\nNot only the tourists, the people of leisure from Europe, who bring\nback from all the classic lands some antiquities, in place of\nobservation and study, which are not sold; purchase these falsified\nantiquities, but also people who pride themselves upon having a\nknowledge of arch\u00e6ology, often buy them. Most of the collections of\nthe Museums of Europe contain, more or less, objects fabricated in our\nday in Egypt. 'Luxor' says M. Mariette, 'is a centre for fabrications\nin which scarabs, statuettes and even steles, are imitated with an\naddress which often leads astray the most instructed antiquary.'\"\n\nMr. Henry A. Rhind[111] writing in 1862 says: \"There is now at Thebes\nan arch-forger of scarab\u00e6i--a certain Ali Gamooni, whose endeavors,\nin the manufacture of these much sought after relics, have been\ncrowned with the greatest success. * * Scarab\u00e6i of elegant and well\nfinished descriptions, are not beyond the range of this curious\ncounterfeiter. These he makes of the same material as the ancients\nused--a close-grained, easily cut limestone--which, after it is cut\ninto shape and lettered, receives a greenish glaze by being baked on a\nshovel with brass filings. Ali not content with closely imitating, has\neven aspired to the creative; so antiquarians must be on their guard\nlest they waste their time and learning, on antiquities of a very\nmodern date.\"[112]\n\nFOOTNOTES:\n\n[110] _Collections d'Antiquit\u00e9s \u00c9gypt. au Caire_, p. 1 _et seq._\n\n[111] Thebes; its Tombs and their Tenants, ancient and modern. London,\n1862.\n\n[112] _Ibid._, pp. 253-255. Comp. Gliddon, Indigenous Races, p. 192\nnote.\n\n\n\n\nIX.\n\n    PHOENICIAN SCARABS. MANUFACTURED MOSTLY AS ARTICLE OF TRADE.\n    USED INSCRIBED SCARABS AS SEALS IN COMMERCIAL AND OTHER\n    TRANSACTIONS. MANY SCARABS FOUND IN SARDINIA.\n\n\nArch\u00e6ologists frequently find in lands bordering on the shores of the\nMediterranean sea, scarabs and scarabeoids, on which are engraved\nsubjects which are Egyptian, Chaldean, Assyrian, Hittite or Persian;\nthey were intended apparently to be used as signets, and were incised\nwith short inscriptions in Phoenician, and sometimes, in Aramaic or in\nHebrew, giving the name of the owner of the signet.\n\nThese had been mostly manufactured in their entirety, as articles of\ntrade, for sale by the ancient merchants of Tyre and Sidon, or they\nwere Egyptian, Assyrian or other originals upon which, Phoenician\nlapidaries had engraved the name of the later Phoenician owner. In\nspite of not being an artistic people producing works of originality,\nthis people, the great mariners and merchants of antiquity, had in an\neminent degree the genius of assimilation or adaptation, and\nmanufactured cylinders, cones, spheroids, scarabs and signets of all\nkinds, at first for themselves, and afterwards as an article of sale\nto the people with whom they traded.\n\nThey also used seals in their commercial and maritime transactions,\nwhich they surrounded with the same formalities which we find in\nAssyria, Babylonia and Chaldea. When they dealt with these last\nmentioned peoples, the Phoenicians came into contact with nations,\nwhose most unimportant transactions were put into writing by a scribe,\nand sealed in the presence of witnesses, with the seal of the\ncontracting parties. They therefore in dealing with these people were\nobliged to have and use signets.[113][114] Such contracts have been\nfound dating between 745-729 B.C.\n\nIn the island of Sardinia have been found numerous intaglios under the\nform of scarabs, they were apparently used as signets. The under parts\nare incised with Egyptian, Assyro-Chaldean or Persian subjects. In the\nnecropolis of Tharros, an early Phoenician colony situated near the\npresent Torre di San Giovanni di Sinis, have been found more than 600\nscarabs ornamented with Egyptian, Assyrian and Persian subjects;[115]\nand one might believe a colony which came from Egypt or Assyria\nsettled there. These scarabs are usually cut in dark green jasper,\nsome are made of cornelian, others of a glass-paste, rarely in\namethyst or sardonyx. The work is variable sometimes carefully done,\nbut none of the scarabs have the clearness of those found in Egypt,\nnor of the Assyro-Chaldean of Asia. Most of these scarabs, which are\nalways made in nearly the same form, were mounted, some in gold and\nothers in silver; also sometimes in other metals which the corrosions\nfrom age had already caused to disappear when they were found.\n\nThese intaglios can be divided from the nature of the subjects into\nthree varieties. The first those imitating the Egyptian; the second,\nthe Assyro-Chaldean; and the third, the Persian. All these scarabs are\nof Phoenician manufacture, but they were probably made in Sardinia, as\nthe remains of the workshops and materials used in making them, have\nbeen found there. They do not go back of 500 B.C. The Phoenicians in\ntheir colonies, showed no more originality in their work than they did\nin the mother country, and have been only the intermediary agents\nbetween the civilization of the Orient and that of the Occident. This\npeople even counterfeited Egyptian manufactures and antiquities in\norder to sell them, and the borrowings in their own religion show,\nthey were governed more by the gains of trade than the desires or\ndepths of piety. There are a number in the Cesnola collection in the\nMetropolitan Museum of Art in New York City.\n\nThere is a magnificent scarab in green jasper in the British Museum,\nbut where it was produced is not known. It appears to be from the\nchisel of an Egyptian artist. The base however has been engraved by\nanother; its subject is clearly Assyrian, in the style of work done\nwith the drill, by the artists of Calah. In the field of the signet is\na symbol unknown to Assyria or Egypt, below this is evidently the\nEgyptian _ankh_ or _crux ansata_ and below this is the inscription:\n\"(Signet) of Hodo, the Scribe.\" This a beautiful specimen of the\nintelligent work of the Phoenicians.\n\nFOOTNOTES:\n\n[113] Such contracts written on terra cotta, have been found sealed\nwith impressions of the finger nails on the margin of the terra cotta\nbefore it was baked; others have had something as to the act done,\nreferred to on the margins, written in Phoenician letters. There has\nbeen found an example of this as early as 783 B.C.\n\n[114] Menant. _Les Pierres Grav\u00e9es de la Haute-Asie_, p. 211 _et seq._\n\n[115] Crespi, _Catalogo_, p. 138, No. 1.\n\n\n\n\nX.\n\n    ETRUSCAN SCARABS. ORIGIN OF AND WHERE FOUND. COPIED FROM\n    EGYPTIAN BUT WITH CHANGES IN SUBJECTS, SIZE AND ORNAMENTATION.\n    THE ENGRAVING OF. WHERE USUALLY FOUND. USES BY THE ETRUSCANS.\n    GREEK AND ROMAN SCARABS. GNOSTIC, OF THE BASILIDIANS.\n\n\nThe archaic people of ancient Etruria did not make cameos, their gems\nwere intaglios and were incised on the under side, on forms shaped in\nthe model of the scarab\u00e6us or beetle. The use of the form therefore\nwas most likely derived from those used in the valley of the Nile. The\nEtruscan scarabs were however not correct representations; they were\nconventional and exaggerated resemblances of the insect.\n\nThe Etruscan scarab\u00e6us is found in different parts of Italy, quite\nfrequently at Chiusi, in Tuscany, which was formerly ancient Etruria;\nfrom whence, the name Etruscan for those found in this part of Italy,\nhas been derived.\n\nThey were usually manufactured of common red sard, such as is now\noften met with in the beds of Italian torrents, but Etruscan scarabs\nhave also been found made of sardonyx, cornelian, onyx and agate,\nalso, but rarely, of chalcedony.\n\nThe ancient inhabitants of Italy followed the Egyptian form in making\nthe representation except, that the back and the wing cases of the\nscarab are set much higher than the Egyptian, and there is usually a\nraised ridge running along the junction, also the legs are cut out on\nthe side, and a slight difference exists in the ornamentation and\nengraving of the wing cases. The stones have been rubbed into shape\napparently by corundum. Few exceed an inch, and most are not over half\nan inch in length, whereas the Egyptian were from the size of our\nordinary house fly to those a number of feet across. The material of\nthe Etruscan is also always semi-transparent, except those burned\nwhich has made the sard opaque. The flat side or base was engraved\nwith intaglio. This engraving though in early examples rude and done\nwith the drill, was in later times, improved by the use of the wheel,\ndiamond dust and the diamond point, and by the polishing of both the\nsurface and the incised parts, and also, by the addition, both at the\nsides and around the engraved base, of an ornamental border of small\nstrokes following each other closely, resembling in some specimens,\nthe milling of a coin; in others, it is like a widely linked chain or\nstring of beads, or a loosely twisted cable, and in others like the\nornamentation known as \"egg moulding.\"\n\nIn Egyptian scarabs the flat or under part of the stone, which is the\nside engraved in intaglio, has representations of deities or\nhieroglyphs; in the Etruscan, the subjects engraved in intaglio on the\nbase, are representations of animals, wild or domestic, or are those\nderived from Egyptian, Assyrian or Babylonian sources, and after\nacquaintance with the Greeks, subjects derived from early Greek myths,\nespecially the deeds of Herakles and of the heroes of the Trojan War,\nof those of Thebes and the sports of the Pal\u00e6stra.\n\nSometimes the name of the subject was engraved on one side of it, and\noccasionally the wearer's name or a word of mystic meaning, rarely\nsymbols or figures of the Etruscan gods or chim\u00e6ras. The engraving is\nof great service to the historian and student of the glyptic art, as\nthe subjects show the transition from Assyrian, Egyptian, and Persian\nforms and figures, to the archaic Greek and the best period of stone\nengraving.\n\nMany of the Etruscan examples have been found at Pr\u00e6neste, the modern\nPalestrina, and in the necropolis of Clusium; some of those found\nthere, have engraved on the base the lotus flower with four-winged\nfigures of archaic Etruscan form, the kynokephallos ape, the sacred\nasp or ur\u00e6us of Egypt, the winged sun of Thebes and the bull Apis; on\nothers are figures copied from Assyrian originals; on others are\nHerakles fighting the lion, Herakles stealing the tripod of Apollo and\ndiscovered by the latter; Ajax and Cassandra, a Harpy, etc. Some of\nthese have been found in tombs and other places with the color changed\nto an opaque white by the action of fire. These have been burned with\nthe body of their owner when he was cremated.\n\nThe Etruscans have evidently borrowed the form without caring for the\ncult; there does not appear with them any mysterious, religious or\nastronomical meaning, nor the veneration for it, which existed among\nthe old Egyptians; but no doubt, the representation was considered as\na talisman or preservative amulet and was worn as such, but in many\ninstances likely, only as a matter of ornament in dress.\n\nThey were pierced like those of Egypt longitudinally, and one method\nof wearing them, was, by stringing them, intermingled with beads, as a\nnecklace, but they were also worn as a signet stone in a ring with a\nswivel, so they could be turned and the incised part used as a seal by\nthe owner.\n\nI think it likely that the Etruscans at first, purchased the scarabs\nfrom the Phoenician traders whose merchant ships, as I have said in\nthe preceding chapter, trafficked in ornaments and jewelry at an early\nperiod, and who likely, at first, may have brought some from Egypt and\nafterwards manufactured scarabs as an article of barter.\n\nThere is one peculiarity to be noted in the glyptography of the\nEtruscans, the absence of a transitional period between the extremely\nrude designs of the early style, made almost entirely by the use of\nthe drill, and the intaglios of the most beautiful finish in low\nrelief. Mr. King, in his work on Antique Gems, says: \"While the first\nclass offers caricatures of men and animals, the favorite subjects\nbeing figures throwing the discus, fawns with amphora, cows with\nsucking calves, or the latter alone, the second gives us subjects\nfrom the Greek mythology, especially scenes from Homer and the\ntragedians, among which, the stories of Philoctetes and Bellerophon\noccur with remarkable frequency.\" I think the rudely made are likely\nof Etruscan or Phoenician manufacture, the finely executed of Greek.\n\nThe inscriptions on Etruscan stones are nearly always the names of the\npersons represented on them. There are but few exceptions to this. We\nmay therefore divide Etruscan glyptography into:\n\nI. Etruscan scarabs, with Etruscan or Assyrian subjects.\n\nII. Etruscan scarabs, with archaic Greek subjects.\n\nThere are many more of the latter than the former. The Greek subjects\nmost frequently met with, refer to actions by Herakles, Perseus,\nTydeus, Theseus, Peleus, Ulysses, Achilles and Ajax.\n\nThe time of manufacture and use by the Etruscans was most probably\nbefore the IIIrd century B.C., at which time, Etruria was conquered by\nthe Romans, its manufactures destroyed and its artists taken to Rome.\n\nThe Greeks borrowed the form from the Egyptians, but improved on the\nengraving, which they made more natural and artistic; finally they\nsuppressed the insect but preserved the oval form of the base. The\nRomans also adopted, it may be surmised from the Etruscans, the scarab\nsignet and retained its form until the later days of the Republic.\nWinckelmann, says: Those with the figures or heads of Serapis or\nAnubis incised upon them are of this period.[116] I think it likely,\nthat those with this deity upon them may go back to the period of the\nPtolemys.\n\nAt the end of the Ist or beginning of the IInd century A.D., arose the\ngnostic Egyptian sect called the Basilidians. They introduced an\namulet or talisman. It was made oval in the form of the base of the\nEgyptian scarab. Such talisman were usually made of black Egyptian\nbasalt, sometimes of sard or other hard stones. Upon them were\nengraved mysterious hieroglyphs and figures, called Abraxas, and they\nare known as Abraxoides. Among the figures engraved was frequently\nthat of the scarab\u00e6us. Montfaucon has given a number of them in his\nAntiquities.[117] Chifflet has also given several.[118]\n\nFOOTNOTES:\n\n[116] Winckelmann, Art. 2, c. 1.\n\n[117] Vol. II., part 2, p. 339. Ed. of Paris.\n\n[118] Comp. Fosbrooke Encyc. of Antiq. London, 1825, part I., p. 208.\n\n\n\n\nAPPENDIX A.\n\n\nThe heart of man was considered to be the source from whence\nproceeded, not only the beginnings of life but also the beginnings of\nthought. It was symbolized by the scarab. Examples of the heart have\nbeen found, some with a representation of the human head at the top of\nthem, and of human hands crossed over them; and others, having a\nfigure of the soul in the shape of a hawk with outstretched wings,\nincised on one side of the model.\n\nSince the foregoing chapters were put in type, which were based on the\nBook of the Dead as published by M. Paul Pierret in a French\ntranslation, from the Turin papyrus and the papyri in the Louvre, as\nmentioned in my Introduction; the Translation and Commentary of \"The\nEgyptian Book of the Dead\" by P. Le Page Renouf, Esq.,[A] Parts I.\nand II., have appeared.\n\nMr. Renouf's translation is based on _Das \u00c6gyptische Todtenbuch der\nXVIII. bis XX. Dynastie_ by M. Edouard Naville,[B] and is from papyri\nof the Theban Dynasties and from a very much older period than that of\nthe Turin papyrus.\n\nThe chapters so far given in Mr. Renouf's translation which relate to\nthe heart, are the 26th, 27th, 28th, 29A, 29B, 30A, and 30B. They are\nas follows:\n\n\n    CHAPTER XXVI.\n\n    _Chapter whereby the Heart is given to a person in the\n    Netherworld._\n\n\n    He saith: Heart,[C] mine to me, in the place of Hearts! Whole\n    Heart! mine to me in the place of Whole Hearts!\n\n    Let me have my Heart that it may rest within me; but I shall\n    feed upon the food of Osiris, on the eastern side of the mead of\n    amaranthine flowers.\n\n    Be mine a bark, for descending the stream and another, for\n    ascending.\n\n    I go down into the bark wherein thou art.\n\n    Be there given to me my mouth wherewith to speak, and my feet\n    for walking; and let me have my arms wherewith to overthrow my\n    adversaries.\n\n    Let two hands from the Earth open my mouth: Let Seb, the\n    Erp[=a][D] of the gods, part my two jaws; let him open my two\n    eyes which are closed, and give motion to my two hands which are\n    powerless: and let Anubis give vigour to my legs, that I may\n    raise myself up upon them.\n\n    And may Sechit, the divine one, lift me up; so that I may arise\n    in Heaven and issue my behest in Memphis.\n\n    I am in possession of my Heart, I am in possession of my Whole\n    Heart, I am in possession of my arms and I have possession of my\n    legs.\n\n    [I do whatsoever my Genius (_Ka?_) willeth, and my Soul (_Ba?_)\n    is not bound to my Body (_Khat?_) at the gates of Amenta.]\n\n\n\n\n    CHAPTER XXVII.\n\n    _Chapter whereby the Heart of a person is not taken from him in\n    the Netherworld._\n\n\n    O ye gods who seize upon Hearts and who pluck out the Whole\n    Heart; and whose hands fashion anew the Heart of a person\n    according to what he hath done; lo now, let that be forgiven to\n    him by you.\n\n    Hail to you, O ye Lords of Everlasting Time and Eternity!\n\n    Let not my Heart be torn from me by your fingers.\n\n    Let not my Heart be fashioned anew according to all the evil\n    things said against me.\n\n    For this Heart of mine is the Heart of the god of mighty names\n    (i.e., Thoth,) of the great god whose words are in his members,\n    and who giveth free course to his Heart which is within him.\n\n    And most keen of insight is his Heart among the gods. Ho to me!\n    Heart of mine; I am in possession of thee, I am thy master, and\n    thou art by me; fall not away from me; I am the dictator whom\n    thou shalt obey in the Netherworld.\n\n\n\n\n    CHAPTER XXVIII.\n\n    _Chapter whereby the Heart of a person is not taken from him in\n    the Netherworld._\n\n\n    O Lion-God!\n\n    I am Unbu[E] and what I abominate is the block of execution.\n\n    Let not this Whole Heart of mine be torn from me by the Divine\n    Champions[F] in Heliopolis.\n\n    O thou who clothest Osiris and hast seen Sutu.\n\n    O thou who turnest back after having smitten him, and hast\n    accomplished the overthrow.\n\n    This Whole Heart of mine remaineth weeping over itself in (the)\n    presence of Osiris.\n\n    Its strength proceedeth from him, it hath obtained it by prayer\n    from him.\n\n    I have had granted to it and awarded to it, the glow of heart at\n    the hour of the god of the Broad Face, and have offered the\n    sacrificial cakes in Hermopolis.\n\n    Let not this Whole Heart of mine be torn from me.[G] It is I who\n    entrust to you its place, and vehemently stir your Whole Heart\n    towards it in Sechit-hotepit and the years of triumph over all\n    that it abhors, and taking all provisions at thine appointed\n    time from thine hand after thee.\n\n    And this Whole Heart of mine is laid upon the tablets of Tmu,\n    who guideth me to the caverns of Sutu and who giveth me back my\n    Whole Heart which hath accomplished its desire in (the) presence\n    of the Divine Circle which is in the Netherworld.\n\n    The sacrificial joint and the funereal raiment, let those who\n    find them bury them.\n\n\n\n\n    CHAPTER XXIXA.\n\n    _Chapter whereby the Heart of a person may not be taken from him\n    in the Netherworld._\n\n\n    Back thou Messenger[H] of thy god! Art thou come to carry off by\n    violence this Whole Heart of mine, of the Living.[I] The gods\n    have regard to my offerings and fall upon their faces, all\n    together, upon their own earth.[J]\n\n    Certain chapters referring to the Heart were incised upon hard\n    precious stones,[K] and used as amulets and talisman. The XXVIth\n    upon Lapis-lazuli, the XXVIIth on green Felspar, the XXXth on\n    Serpentine. The following was usually incised on Carnelian.\n\n\n\n\n    CHAPTER XXIXB.\n\n    _Chapter of the Heart; upon Carnelian._\n\n\n    I am the Heron, the Soul of Ra, who conducts the Glorious ones\n    to the Tuat.\n\n    It is granted to their Souls (_Baiu?_) to come forth upon the\n    Earth, to do whatsoever their Genius (_Ka?_) willeth.\n\n    It is granted to the Soul (_Ba?_) of the Osiris (the name of the\n    deceased was inserted here) to come forth upon the Earth to do\n    whatsoever his Genius (_Ka?_) willeth.\n\n\n\n\n    CHAPTER XXXA.\n\n    _Chapter whereby the Heart of a person is not kept back from him\n    in the Netherworld._\n\n\n    Heart mine which is that of my Mother, Whole Heart mine which\n    was that of my coming upon Earth,\n\n    Let there be no estoppel against me through evidence; let not\n    hindrance be made to me by the Divine Circle; let there not be a\n    fall of the Scale[L] against me in (the) presence of the great\n    god, Lord of Amenta.\n\n    Hail, to thee, Heart mine; Hail to thee, Whole Heart mine, Hail\n    to thee, Liver mine!\n\n    Hail to you, ye gods who are on the side lock, conspicuous by\n    your sceptres, announce my glory to Ra and convey it to\n    Nehabkau.\n\n    [And lo, though he be buried in the deep deep Grave, and bowed\n    down to the region of annihilation, he is glorified there.]\n\n\n\n\n    CHAPTER XXXB.\n\n\n    Heart mine which is that of my Mother, Whole Heart mine which is\n    that of my birth,\n\n    Let there be no estoppel against me through evidence, let no\n    hindrance be made to me by the Divine Circle; fall thou not\n    against me in (the) presence of him who is at the Balance.\n\n    Thou art my Genius (_Ka?_) who art by me, the Artist who givest\n    soundness to my limbs.\n\n    Come forth to the bliss towards which we are bound;\n\n    Let not those Ministrants[M] who deal with a man according to\n    the course of his life give a bad odour to my Name.\n\n    Pleasant for us, pleasant for the listener, is the joy of the\n    Weighing of the Words.\n\n    Let not lies be uttered in the presence of the great god\n    (Osiris?) Lord of Amenta.\n\n    Lo! how great art thou [as the Triumphant one.]\n\nThis chapter is found upon numerous papyri and scarabs. The\ndifferences in the texts are many, the principal may be considered as\nin the 30A and 30B, of Naville's Text.\n\nThe oldest copy we have on a scarab, is on that of king Sebak-em-saf\nof the XIIIth Dynasty. In the British Museum, No. 7876. Dr. Samuel\nBirch has described it[N] in his study on the \"Formulas relating to\nthe Heart.\" He says: \"This amulet is of unusual shape; the body of the\ninsect is made of a remarkably fine green jasper carved into the shape\nof the body and head of the insect. This is inserted into a base of\ngold in the shape of a tablet. * * * The legs of the insect are * * *\nof gold and carved in relief * * * The hieroglyphs are incised in\noutline, are coarse, and not very legible.\"[O]\n\nFOOTNOTES:\n\n[A] Privately printed for, The Society of Biblical Arch\u00e6ology. London,\n1893.\n\n[B] _Berlin, Asher und Co._, 1886. _Einleitung_, in 4to, v.; 204 p.;\n_1er Band, Text und Vignetten_, in folio, CCXII. pl., _2e Band,\nVarianten_, 447 p.\n\n[C] The Egyptian texts have two names for the Heart. One _ab_, the\nother, _hatu_. _Ab_ used as connected with lively motion. The word\n_hatu_ seems to include not only the heart properly to say, but also\nthe lungs, and by it the heart was likely considered also in\nconnection with the larynx and the respiratory organs of man. Mr.\nRenouf uses in his translation, for the latter, the expression; Whole\nHeart.\n\n[D] See, Trans. Soc. Bibl. Arch., XII., p. 359.\n\n[E] One of the names of the solar god.\n\n[F] Likely the Forty-two Judges of the Psychostasia. Myer.\n\n[G] M. Pierret stops his translation of this chapter here, saying: The\nend of this chapter is absolutely unintelligible; the variants of the\nhieratic manuscripts do not make it clear.\n\n[H] The same as, angel, or one sent.\n\n[I] That is, of the saved, of those declared re-born, in opposition to\nthe heart of the wicked, those adjudged to be annihilated or suffer\nthe second death.\n\n[J] The most ancient copies of this chapter are found, one on the\ncoffin of Amamu, the other on that of Horhotep. _Mission. Arch. Fran.\nau Caire, Tom. I., p. 157, l. 335-337_. They are not perfect. The\npapyrus of Ani contains an imperfect copy of the chapter.\n\n[K] See, _Zeits_, 1880, _Einige inedita_ by Prof. Ebers.\n\n[L] That is at the Psychostasia or weighing of the _Ba_, or\nresponsible soul, of the defunct. Myer.\n\n[M] This refers likely to the Forty-two Judges in the Psychostasia.\nMyer.\n\n[N] _Zeitschr_, 1870, p. 32.\n\n[O] See further on the subject of the Heart, _Zeitschr_, 1866, 69 _et\nseq._, 1867, pp. 16, 54, and Dr. Samuel Birch in, Catalogue of\nEgyptian Antiquities in Alnwick Castle, p. 224.\n\n\n\n\nINDEX.\n\n\nAanru, the Egyptian heaven, 61. See, Hotep.\n\nAar, See, Aanru, 61.\n\nAb. The Heart, Introd. ix., 119, 145 _et seq._ See, Heart.\n\nAbraxas gems, 143.\n\nAbydos. Scarabs of, 27, 28.\n\nAmen, 77. See, Ammon.\n\nAmen-em-hat III. Fine cameo of, 33, 34.\n\nAmen-hotep II. Signet ring of, 35.\n\nAmen-hotep, or Amenophis III, Scarabs of, 25, 53, 54, 55, 56.\n\nAmenophis III. Scarabs of, found in Mesopotamia, 62, 63.\n\nAmen-Ra. The scarab\u00e6us sacred to, 13.\n\nAmenta, 148, 152, 154. See, Amenti.\n\nAmenti, 102. See, Amenta.\n\nAmmon or Amen, 89, 90.\n\nAmmon-Ra. Hymn to, 99 _et seq._\n\nAmsit, 108.\n\nAndrogene. The scarab\u00e6us an, 79.\n\nAndrogenic idea as to the scarab\u00e6us, 7, note.\n\n_Ankh_, 118. See, _Crux ansata_.\n\nAnnihilated. The wicked, at the psychostasia, adjudged to be, 94, 96.\n\nAnnihilation. The region of, glorification even in, 153.\n\nAnnuities perpetual, left the priests to perform the sacred duties to\n  the dead, 121.\n\nAnubis, 147.\n\nApap, the Evil One, 86.\n\nAristophanes ridicules the use of the scarab\u00e6us, 7\n\nAssyrian contracts sealed, 129, 130 and note.\n\nAstrologers, 73.\n\nAstronomers, 73.\n\nAstronomy. The scarab\u00e6us in, 12, 13.\n\n_Ateuchus._ The Genus, 4, 5, 6.\n\n_Ateuchus sacer \u00c6gyptiorum_, 5, 6.\n\n_Ateuchus sacer._ Symbolism of the, 6.\n\nAthena (Neith) symbolized by a vulture and scarab\u00e6us, 12.\n\nAtmu or Tum, 70, 102, 112. See, Tum and Tmu.\n\nAtmu-Khepera, 112.\n\nAtoms and molecules according to the Ancient Egyptians, are not\n  destroyed, 95, 96.\n\nAtum, 103.\n\nAzazel. The Angel, taught the art of the lapidary to mankind, 30.\n\n\nBa or Bai, plur. Baiu, the responsible soul, Introd. ix., 92, 98,\n  114, 115, 148, 152.\n  was judged in the Hall of Osiris, 119, 120.\n  usually represented as a human headed sparrow-hawk, but sometimes as\n  a crane and at others, as a lapwing, 115.\n\nBalance. The, 152, 153.\n\nBasilidian amulets, 143.\n\nBibliography of the scarab\u00e6us, Introd. xix. _et seq._\n\nBirch, Dr. Samuel, on a scarab of Sebak-em-saf, 154.\n  His edition of the Book of the Dead, Introd. xviii.\n  his writings as to the scarab\u00e6us, Introd. xx.\n  his \"Formulas relating to the Heart,\" 154.\n\nBirth. The second, and resurrection from the dead, 89, Introd. vi.\n  _et seq._\n\nBody. The, called Khat, 114.\n\nBook of the Dead, Introd. xvi. _et seq._, 60, 66, 75, 76, 86, 92.\n  See, Dr. Samuel Birch, M. Paul Pierret, P. Le Renouf, M. Edouard\n  Naville.\n  shows a hidden religious metaphysic, 68.\n  some chapters only inscribed on the winding-sheet of the mummy, 61.\n  Chapters relating to the Heart, 67 and Appendix A.\n  as to Khepra in it, 85. See, Khepra.\n  Edouard Naville's translation of, 146, Introd. xvii.\n  P. Le Page Renouf's translation of, 145 _et seq._, Introd. xviii.\n\nBooks. Ancient, 72.\n\nBoort. Use of, and diamond dust, 31, 32.\n\n_Buprestis._ The, held in estimation, 6.\n\n\nCakes. The sacrificial, Introd. ix., 152.\n\nCameo. Finest, in the world, 33, 34.\n\nCancer. Scarab\u00e6us anciently used in Egypt, to represent the zodiacal\n  sign now called, 12.\n\nCarnelian. The XXIXB. chapter of the Book of the Dead, usually incised\n  on, 151.\n\nCartouch. Reason of the shape of the oval line around the, 14, 38, 39.\n\nCartouches. Royal, oval form of the, taken from the shape of the\n  underside of the scarab\u00e6us, 14, 38, 39.\n\nChampions. The Divine, 149.\n\nChaos, 103, 107, 108, 112, 113.\n\nChrist called the scarab\u00e6us of God, 63.\n\nChristian scarabs, 63, 64.\n\nCircle. The Divine, 150, 152, 153.\n\n_Coprophagi._ Family of the, 4.\n\nCorundum. Use of, in engraving hard stones, 31.\n\nCowroids are of the Hyksos period, 25.\n\nCrab. Zodiacal sign of the, 12.\n\nCreation, 99 _et seq._\n\nCreator and created, 95, 99 _et seq._\n\nCricket. The Holy, Veneration of the natives of Madagascar for, 13.\n\nCross. Position held by of the Latin, as a symbol, 3, 95.\n  Latin and Greek, 95.\n\n_Crux ansata_, an emblem of the Ka or vitality, 118.\n\nCylinders. Engraved, used in Egypt, 39, 40.\n  not an evidence from their use in Egypt that they came from Mesopotamia.\n\n\nDead. Book of the, See, Book of the Dead.\n\nDeath did not according to the Ancient Egyptian, destroy the\n  personality of man, 96.\n  The Second, 94, 96, 120, 121, 153.\n\nDeities of Literature and Libraries, 70.\n\nDeities. The, transformed, 94.\n\nDeity. The Supreme, Ideas as to, in Ancient Egypt, Introd. xii., xiii.\n  The Highest, an androgene, 101, 102.\n\nDiodorus Siculus, 75.\n  his writings cannot always be depended upon. _Ibid._\n\nDivision of the spiritual in man, 114 _et seq._\n\nDouble. The spiritual, called the Ka, 117. See, Ka.\n\nDrills. Use of, in ancient times, in cutting hard precious and other\n  stones, 31.\n\n\nEarly Assyrian sealed contracts, 130 and note.\n\n_Eidolon_, 118. See, Ka.\n\nEgypt. Aborigines of the land of, Our knowledge of the, Introd. vii.\n  art in, six thousand years ago, 69.\n  its civilization six thousand years ago, 70.\n  Hebrews in, Introd. xiv.\n  ideas as to the Supreme Deity in Ancient, Introd. xii.\n  idolatry in, Introd. xii.\n  six thousand years ago, had a language, religion and writing, 69.\n  See, Introd.\n\nEgyptians. The Ancient, highly civilized, 69 _et seq._, Introd. vii.\n  race of the Ancient, was Caucasian, Introd. vii.\n  Ancient, thought as to the spiritual-world and its inhabitants,\n  elevated, Introd. xii.\n  signets, 15, 16, 38 _et seq._\n  used symbols, having an occult meaning, to designate their deities, 4.\n\nEmanation or Creation of all things, 100 _et seq._\n\nEmery. Use of, 31.\n\nEngraving of precious stones. Antiquity of the art of, 30 _et seq._, 33.\n\nEngraving. Method of engraving in ancient times, 31.\n  on scarabs, 20, 21, 22, 48, 51, 52.\n\nEnamels on scarabs, 19.\n\nEnoch. Book of, cited, 30.\n\nEntomology of the scarab\u00e6id\u00e6, 4 _et seq._\n\nEphod. Engraved stones in the Hebrew High Priest's, 37.\n\nErp[=a]. The, of the gods, 147.\n\nEtruscan glyptography has not a transitional period, 140.\n\nEtruscan scarabs, 134 _et seq._\n  divisions of, according to subjects engraved thereon, 141.\n  form of, 135, 136.\n  usually of a conventional form, 134, 135, 136.\n  manufacture of, 136, 137.\n  material of, 135.\n  time of manufacture and use of, 142.\n  where found, 134 _et seq._, 138.\n  method of wearing, 139.\n  worn as amulets and for ornament, 139.\n  those having a white opaqueness have been burned, 139.\n  subjects engraved on, 137, 138, 140, 141.\n\nEtruscans at first purchased the scarabs from Phoenicians, 140.\n  borrowed the form of the scarab but did not care for the cult, 139.\n\nEternal life of the soul of man, Introd. vi., vii., ix., x., xi.,\n  xii., xiii. See, the Second Death.\n\nEternity. Lords of, 148.\n\nEternity of the soul of the good, 96. See, Introduction.\n\nEthiopians. Religious feeling for the scarab\u00e6us among the, 12, 13.\n\nEvil One, is Apap, 86.\n\nEvolution in the Egyptian philosophy, 99 _et seq._, 104 _et seq._\n\nEzekiel's. The prophet, description of the working and engraving of,\n  precious stones, 35.\n\n\nFace. Broad, The god of the, 150.\n\nFelspar. The XXVIIth chapter of the Book of the Dead, incised on\n  green, 151.\n\nForgery of scarabs, 123 _et seq._\n\nFuture rewards or punishments to the soul, Introd. vi., vii., x., xi.\n  See, Annihilation, Wicked, Heaven, Psychostasia, Second Death.\n\n\nGenius. The, the Ka, 118, 148, 152, 153. See, Ka.\n\nGeographers, 73.\n\nGhost. See, Ka, Khu, Eidolon.\n\nGnostic amulets with the scarab\u00e6us portrayed on them, 143.\n\nGod, 109, 110, 110, Introd. xii. _et seq._\n\nGod and His universe, 95 _et seq._\n\nGnostic amulets, 143.\n\nGood. The soul of the, is eternal, 96.\n\nGrammarians, 73.\n\nGrave. Glorification in the deep, 153.\n\nGreat Sphinx. The, a philosophical abstraction, 68. See, Sphinx.\n\nGreek authors, statements of as to Ancient Egyptian abstract thought, 74.\n\nGreek authors, cannot be depended upon. _Ibid._\n\nGreek and other writers, who mention the scarab\u00e6us, Introd. xviii., xix.\n\nGreek scarabs, 142.\n  made in the Egyptian style, a manufactory for such was at Naukratis, 27.\n\nGreeks called the scarab\u00e6us the _Helio-cantharus_, 7.\n\n\nHard stones. Egyptian method of cutting, 32. See, Engraving, also Scarabs.\n\nHapi, 108.\n\nHarmakhis-Khepra, 80, 85. See, Khepra.\n\nHarmakhu-Khepra-Ra-Tum, 83.\n\nHarmony and law of the universe, 79, 99, 100.\n  this was called the _Ma_, 81. See, Ma.\n\nHathor, 102.\n\nHatshepsu. Scarabs of Queen, 28.\n  Signet of, 34.\n\nHeart. The, was called Ab, 119. See, Ab, also Appendix A.\n  the, 66, 92. See, Appendix A.\n  considered as the source of life and also the place of the thoughts, 145.\n  curious representations in connection with the, 145.\n  was symbolized by the scarab, 146.\n  was symbolized by Khepra, the scarab\u00e6us deity, 92. See, Khepra.\n  scarabs to take the place of the, 60, 61, 66.\n  whole, meaning of this expression, 146.\n  the, in the Book of the Dead, 75, 76, and Appendix A.\n\nHeaven. The Egyptian eternal heaven, 61. See, Aanru and Hotep.\n\nHebrew High Priest, names of precious stones in his Ephod, 37.\n\nHebrews in Egypt must have had knowledge of, the Egyptian belief in\n  the immortality of the soul and its future reward or punishment,\n  Introd. xiv. _et seq._\n\nHebrew Qabbalah. See, Qabbalah.\n\n_Helio-cantharus._ Greek name for the scarab\u00e6us, 7.\n\nHeph\u00e6stos (Ptah) symbolized by a scarab\u00e6us and vulture, 12.\n\nHeretic kings. Scarabs not in use by the, 44.\n\nHermes Trismegistos cited or quoted, 74, 96, 109, 110.\n\nHermopolis, 150.\n\nHerodotus, 75.\n  quoted, 97.\n\nHeron. The, 151.\n\nHerseshta. See, Teachers of Mysteries.\n\nHistorical scarabs, 49 _et seq._\n  value of, to the historian, 50.\n\nHorapollo quoted as to the scarab\u00e6us, 8, 9, 10, 11, 12.\n\nHorapollon, 74. See, Horapollo.\n\nHor-em-khu, 84, note.\n\nHorus, 77, 93, 94, 108, 112.\n  the eye of, 84.\n\nHorus, Hor-em-Khu and Khepra, 80, 81.\n\nHotep. A division of the Egyptian eternal heaven, 61.\n\nHottentot. Veneration for the scarab\u00e6us by the, 13.\n\nHyksos. The, Introd. xiv.\n\nHyksos period. Scarabs of the, 25.\n\n\nIamblichus, 74.\n\nIdeal Prototype, 16, 17. See, Prototypes.\n\nIdolatry in Egypt, Introd. xii.\n\nIndividuality. The, 116.\n\nImmortality of the soul, 98. See the Introduction.\n  the scarab\u00e6us the symbol of the, 13. See also, Scarabs, Scarab\u00e6us.\n  Soul, and the Introduction, also Appendix A.\n\nIncising of scarabs, 22.\n\nIntellectual part of man's spirit, 115, 116. See, Khu.\n\nIsis, 86, 94.\n\n\nJesus called, the good Scarab\u00e6us, 63.\n  crucifixion of portrayed on a scarab, 64.\n\nJeweled drills and saws. Use of, 31, 32.\n\nJoseph under the Hyksos, Introd. xiv.\n\nJoseph. The signet ring given by Pharaoh to, 36 and note.\n\nJosephus, Introd. xiii.\n\nJudges, 73.\n\nJudgment of the soul, in the Hall of Osiris, effect of, 120, 121.\n  See, Psychostasia.\n\n\nKa. The, Introd. ix., xv., 60, 82, 148, 152, 153. See, Appendix A,\n  also the Double, and Division of the Spiritual.\n  dwelt with mummy, had a semi-material form and substance in the\n  shape of the dead one, and had power to go and return when it\n  pleased, 117, 118.\n\nKa. It was the Vitality or Double. Plural, Kau, 117 _et seq._\n\nKa and Khu. Union of the, 120, 121. See, Khu.\n\nKhaf-Ra, Khephren or Khefren. Scarabs of the period of, 24.\n\nKhaf-Ra. See, Khephren.\n\nKhaibit. The, was the Shade or Shadow of the dead, 116. Parallels the\n  _Tzelem_ of the Hebrew Qabbalah.\n\nKhat, was the Body, 114, 148.\n\nKhem, 77.\n\n_Kheper_ means, to become, to raise up, 88, 89, 95, 104, 111, 112.\n\nKheper as the emanator or creator, 101 _et seq._, 107 _et seq._\n\nKhepera (Khepra). 104 _et seq._ See, Khepra.\n\nKhephren. Statue of, in diorite, 41, 42. See, Khaf-Ra.\n\nKhepra, 99, 100, 111, 112.\n\nKhepra. The Scarab\u00e6us deity, 86.\n\nKhepra, also called Khepera, a form of the maker of the Universe which\n  had the scarab as an emblem, 14, 99 _et seq._\n  was also called, Tum-Khepra also Osiris-Khepra, 88.\n  was the symbol of the Heart, 92, 93.\n  was the transformer, 78.\n  in the Book of the Dead, 78 _et seq._, 85.\n  as Harmakhis, 85, 86.\n  in the bosom of the gods, 87.\n  against the rebels, 88.\n  as the Enlightener, 78, 79.\n  is Eternity, 86.\n  is the producer of the transformations, 87, 88, 89.\n\nKhepra overthrows Apap, the evil-serpent, 85, 86.\n\nKhepri. See, Khepra.\n\nKhmunu, 108.\n\nKhopiru, 84.\n\nKhu. The, 82, 98.\n  the Intellectual part of man's spirit, 115, 116.\n  in case of adverse judgment on the Ba, the Khu fled back to its\n  immortal source, 120.\n\nKhu and Ka. Union of the, 120, 121.\n\nKhufu. Scarabs of the period of, 24.\n\n\nLapidary, Antiquity of the art of the, 30.\n\nLapis-lazuli. The XXVIth Chapter of the Book of the Dead, incised on, 151.\n\nLathes. Use of, 22, 32.\n\nLibrarians. Ancient, 71.\n\nLibraries. Ancient, 71, 72.\n\nLife and death. The interchange of, 97.\n\nLiving. The, the saved or re-born, 151 and note.\n\nLogos. The, 105 and note, 107. See, Word.\n\n\nMa, 81, 79. See, Maat.\n\nMaat. The Law or Harmony of all created, 70, 99, 100 and note.\n\nMakrokosm. The, 16, 17 and note.\n\nManufacture of scarab\u00e6i, 18 _et seq._, 27.\n\nManufacture. Periods of, 21 _et seq._\n\nMaterials used in manufacture, 18, 19, 20.\n\nMatter is only transformed, 94.\n\nMead of amaranthine flowers, 147.\n\nMedical papyrus, Introd. ix., x.\n\nMen governed by their prejudices, 3.\n\nMena, Introd. vii., 72.\n  his cartouche inside of the oval form taken from the underside of\n  the scarab, 38.\n\nMen-kau-Ra. Inscription on the coffin of, Introd. vi.\n\nMer-en-ra, 83.\n\nMesopotamia and its relations with Egypt, 41, 42, 43, 44.\n\nMesopotamia. Egyptian scarabs found in, 62, 63.\n\nMessenger. The, of thy god, 151.\n\nMessenger, the same as angel, 151 note.\n\nMestha, 109.\n\nMesxen. The reservoir from which came the new souls, 99 note, 103,\n  104. See, Souls.\n\nMetaphysicians. Religious, 73.\n\nMetempsychosis. Mistaken ideas as to Egyptian, 97 _et seq._\n\nMineralogists, 73.\n\nMirini I., 83, 84.\n\nMotion in all things, 96, 97.\n\nMoses. Reason why he may have omitted putting the doctrine of the\n  future life of the soul in the Pentateuch, Introd. xv. _et seq._\n\nMoses and belief in the immortality of the soul, Introd. xiii., _et seq._\n\nMysteries. The Teachers of, 72.\n\nMummy called the, Husk, also the Sahu, 118, 119.\n\n\nNames of precious stones in the Ephod of the Hebrew High Priest, 37.\n\nNaukratis. Scarabs of, 27.\n\nNaville. M. Edouard, edition of the Book of the Dead, Introd. xvii., 146.\n\nNebesheh. Scarabs of, 27.\n\nNeb-ka. Scarabs of, 23, 46.\n\nNehabkau, 153.\n\nNephesh of the Hebrew Qabbalah, and the lower vitality of the Mummy or\n  Sahu, 118, 119.\n\nNephthys, 86.\n\nNeshamah. The, of the Hebrew Qabbalah, 116.\n\nNine. The divine, 83.\n\nNothing destroyed, only transformed, 95, 96.\n\n_Nous._ The, of the Greeks, 116.\n\nNu or, the Sky, 108. See, Nut.\n\nNut, 79.\n\n\nOldest scarabs, 46.\n\nOsiris, 93, 94, 106, 147, 149.\n  the dead one became an Osiris, Introd. vi.\n\n\nPacht was the Mistress of thoughts, 70.\n\nPapyrus Ebers. Introd. x., note.\n\nPapyrus. Medical, Introd. x.\n\nPentateuch. Hebrew, no idea in it, of the immortality of the soul and\n  its future reward or punishment, Introd. xiii. _et seq._\n\n_Per-em-hru._ See, Book of the Dead.\n\nPepi I. Scarabs of the period of, 24.\n\nPersonality. The, 116, 117, 119, 120.\n\nPhilo. Introd. xiii.\n\nPhilosophers, 73.\n  failure of, to understand psychological phenomena, 3.\n\nPhilosophy. Ancient Egyptian, 68.\n  of the Ancient Egyptians not yet understood, 68.\n\nPhilostratus quoted, 4.\n\nPhoenician scarabs, 128 _et seq._\n\nPhoenicians. The, were copyists, 132.\n\nPhoenician manufactures of cylinders, signets, etc., 129 _et seq._\n\nPierret. M. Paul, his edition of the Book of the Dead, Introd. xvii.,\n  xviii., 145.\n\nPlato, 75.\n\nPliny quoted as to the scarab\u00e6us, 7 _et seq._\n\nPlutarch, 74.\n  quoted, 7, note.\n\nPrayers and litanies for the dead, 121.\n\nPrecious stones. Hard, Chapters of the Book of the Dead incised on, 151.\n  hard, used in making scarabs, 18, 19, 33, 151.\n  in the Ephod of the Hebrew High Priest, 37.\n\nPrimordial Man. The, 16, 17 and note.\n\nPrototypes. The, 103, 104. See, Mesxen, also Souls.\n\n_Psyche_, 114, 115. See also, Soul.\n\nPsychology. Ancient Egyptian, 114 _et seq._\n  and the Hebrew Qabbalah. _Ibid._\n\nPsychology. Ancient Egyptian, as yet only partly understood, 69.\n\nPsychostasia. The, or weighing of the soul of the dead, 149, 152, 153.\n  See, Future rewards and punishments of the soul.\n\nPtah, 90.\n  the scarab an emblem of, he was one of the forms of the creative\n  power, 12, 14.\n\nPtah-Sokari-Osiris, was sometimes represented under the form of a\n  scarab, 15.\n\nPtah-Tatunen, 94.\n\nPtah-Tore, 12 note.\n\nPunishment in the Underworld, 87. See, Annihilation, also, Psychostasia.\n\nPythagoras, 75.\n\n\nQabbalah. The Oral Tradition or, 69.\n  of the Hebrews and the psychology of the Ancient Egyptians, 115 _et seq._\n  the Rua'h of the Hebrew Qabbalah, 115.\n  the Nephesh of the Hebrew Qabbalah, 118, 119.\n  the Neshamah of the Hebrew Qabbalah, 116.\n\nQebhsennuf, 109.\n\n\nRa, 79, 83, 93, 94, 112, 151, 153.\n  the scarab\u00e6us as the symbol of the creating power of Ra, 14, 15, 84.\n  when used as part of the king's name, 23.\n\nRa-Harmakhis, 81.\n\nRameses II. Scarabs of the period of, 26.\n\nRen, the Name or Personality, 116, 117, 119, 120.\n\nRenouf. P. Le Page, his edition of the Book of the Dead, Introd.\n  xviii., Appendix A.\n\nResurrection from the dead, 92, 93, 122.\n  was symbolized by the scarab, Introd. v., vi., vii. See, Immortality\n  of the soul, also, Soul.\n\nResurrection of the soul, symbolized by the Great Sphinx, 82. See,\n  Introduction, also, Sphinx.\n\nRegeneration and re-birth, 95. See, Introduction. See, Soul.\n\nRings. Use of, 40, 41.\n\nRoman scarabs, 142.\n\nRua'h. The, of the Hebrew Qabbalah, 115.\n\n\nSacrificial victims. Those examined and passed as right, marked with\n  signets having on them the figure of the scarab\u00e6us, 20.\n\nSafekh, goddess of books, 70, 71.\n\nSa\u00eftic period. Scarabs of the, 26.\n\nSahu. The, or Mummy, 60, 118, 119.\n  may refer sometimes to the living personality of the mummy, 119.\n\nSardinia. Scarabs found in, 130, 131.\n\nSardinian scarabs. Division according to the subjects, 131, 132.\n  age of, 132.\n\nScarab as a signet, 7.\n  as an amulet, 7.\n  the symbol of the Heart, 66, 67, 145. See, Heart.\n  Chapter XXXB. of the Book of the Dead on a, 154.\n  a beautiful Assyrian in the British Museum, 133\n  the synthesis of the Egyptian religion, 95.\n  a symbol of the re-birth, resurrection and eternal life, of the soul\n  pronounced pure, 66.\n  the hieroglyph of, To become, etc., also, creator, 80. See, Horapollo.\n\nScarab. A representation of with two heads, one of a ram, the other of\n  a hawk, 89, 90.\n  the oldest known, that of Neb-ka, 23, 46.\n  an emblem of Ptah, 13, 14.\n\nScarab\u00e6us. Name of in different languages, 2.\n  entomology of, 4, 5, 6.\n  where found, 4.\n  the hieroglyph of \"to be,\" the emanating or creating, etc., in, 112.\n  See, _Kheper_.\n  the first living creature seen coming to life, from the mud of the\n  Nile, 13.\n  symbolism of the, 6.\n  the symbol of, creative and fertilizing power, 7, 8, 13.\n  the symbol of re-birth, resurrection and immortality of the soul, 13.\n  See, Introduction.\n  an early symbol of the idea of a future life of the soul, and its\n  resurrection, and likely of its future reward or punishment,\n  Introd. vi., vii., xi.\n  emblem of the re-birth and resurrection of the dead, 88.\n  a symbol of the resurrection in the heavenly regions, 92, 93.\n  held the position among the Ancient Egyptians which the Latin cross\n  holds with us, 2.\n  as an emblem of the creating source of life, portrayed on the tombs\n  of the ancient Theban kings, 16.\n  an amulet or talisman, 15.\n  astronomical value of the, 12.\n  an early symbol of the zodiacal sign now called Cancer, 12.\n\nScarab\u00e6us and the Heart in the Book of the Dead, 75 _et seq._\n  See, Appendix A.\n  varieties of the, according to Pliny, 7, 8.\n  meaning of according to Horapollo, 8, 9, 10, 11, 12.\n  veneration of the Hottentot for, 13.\n  sacred to Amen-Ra, 13.\n  winged, 59, 60.\n  Bibliography as to the, Introd. xix. _et seq._\n\nScarab\u00e6i. Manufacture of, 18 _et seq._\n\nScarab\u00e6id\u00e6. The family of, 4.\n\nScarabs. Art in making, 52, 53.\n  forms of usually met with, 47, 48.\n  difference as to large and small, 21.\n  divisions of, 48, 49.\n  where and how worn by the living, 58.\n  put in place of the Heart inscribed with chapters from the Book of\n  the Dead, 67. See, Appendix A, also Heart.\n  where found on mummies, 57, 58, 59, 60, 62.\n  representations of, with the head of a cow, ram _et seq._, 59.\n  set in gold, 59.\n  engraving on, 48.\n  symbols engraved on, 20, 21.\n  age of those not engraved on the under or flat part, 46, 47.\n  unfashionable in the XIIth Dynasty, 40.\n  the oldest thus far known, 46. See, Neb-ka.\n  difficult to judge of the age of, 28. See, Forgery.\n  historical, 23 _et seq._, 49 _et seq._\n  great value of a knowledge of, to the historian, 29.\n\nScarabs. Knowledge of the age of, 29.\n  re-issue of, by a later monarch, 28.\n  Etruscan, 134 _et seq._ See, Etruscan.\n  the material in which Etruscan, were made, 135, 136.\n  Phoenician, 128 _et seq._\n  Sardinian, 130, 131.\n  forgery of, 123 _et seq._\n\nSeals. Egyptian, some arch\u00e6ologists incorrectly claim, that they came\n  from Mesopotamia, 37, 38 _et seq._\n\nSealing mentioned in the Old Testament, 35, 36.\n  Phoenician, 129 _et seq._\n\nSeb, 94, 147.\n\nSebak-em-saf. King, copy of Chapter XXXB of the Book of the Dead on a\n  scarab of, 154.\n\nSechit, 147.\n\nSechit-hotepit, 150.\n\nSelk goddess of libraries, 71.\n\nSent. King, Introd. viii., ix., x.\n\nSerpentine. The XXXth Chapter of the Book of the Dead, incised on, 151.\n\nShade. The, of the dead, 116.\n\n_Shait an Sensen._ The, 60.\n\nShepherd Kings. See, Hyksos.\n\nShera. Steles from the tomb of, Introd. viii.\n\nShesh. Very ancient recipe of the queen Shesh for washing the hair,\n  Introd. x.\n\nShu, 106, 108.\n\nSignet. The scarab as a, 7, 15, 16.\n\nSignet ring. Mention of the, in the Old Testament, 35, 36.\n\nSignets Egyptian, sometimes squares or parallelograms, 33.\n\nSoldiers wore the scarab to increase bravery, 7, and note.\n\nSolon, 75.\n\nSoul. The responsible, called the Ba. See, Ba.\n\nSoul. Immortality of the, 98. See, Introduction.\n\nSoul. Immortality of the, and the writings attributed to Moses,\n  Introd. xiii. _et seq._\n\nSoul of the good was eternal, 96.\n\nSoul of the wicked was destroyed, 96.\n\nSouls. The reservoir of, 99 and note. Note. Comp. Hermes Trismegistos.\n  Book. The Virgin of the World, and Book. The Initiations or Asclepios.\n\nSphinx. The Great, an abstraction, 81.\n  was an image of Ra-Harmakhis, 81.\n  was Harmakhu-Khepra-Ra-Tum, 83.\n  the philosophical value of the Great, 95.\n  the Great, meaning of, 82, 83.\n\nStatues of diorite, 41, 42.\n\nStele of the Great Sphinx, 83.\n\nStel\u00e6. Oldest known, Introd. vii., viii.\n\nStrabo, 75.\n\nSutu. The caverns of, 150.\n\n_Suten-hotep-ta._ The, Introd, viii., ix.\n\nSymbolism of the scarab\u00e6us, according to Pliny, 7. See, Scarab\u00e6us\n  and Scarabs.\n\n\nTamar. See, Thamar.\n\nTa-nen, 94, 103.\n\nTanis. Scarabs of, 27.\n\nTefnut, 106.\n\nTeta. King, Introd. x.\n\nThales, 75.\n\nThamar or Tamar, 36.\n\nThespesion quoted, 4.\n\nThoth, 70, 74, 148. See, Hermes Trismegistos.\n\nThotmes III., 21, 28.\n  scarabs of, found in Mesopotamia, 62.\n  Chapter CLIV. of the Book of the Dead, on his winding-sheet, 61, 62.\n\nThotmes IV., 83.\n\nTmu, 150.\n\nTuamautef, 109.\n  content of the vase of, 61, 66.\n\nTuat. The, 151.\n\nTum or Atmu, 79, 93, 99, 102. See, Atmu.\n\nTum not inert, 112, 113.\n\nTum-Harmakhis, 113.\n\nTum-Khepra, 100, 111.\n\nTumu, 84 and note, 108.\n\nTelloh. Statues found at, 41, 42.\n\nTransformations. Power of the dead to make, 87, 88, 89.\n\n\nUnderworld. The, called Amenti and Amenta, 102, 148, 152, 154, Introd. xvi.\n  the Egyptian word so translated, may apply to a higher or opposite\n  world to ours, Introd. xvi., note.\n\nUniverse. Evolution of the, 99 _et seq._, 104 _et seq._, 106 _et seq._\n  emanation of the, according to Hermes Trismegistos, 109, 110.\n  production of the, 100, 101.\n\n\nVital principle of the human being after death, the Ka, 117. See, Ka.\n\n\nWicked punished, 94. See Soul, also, Future reward, etc.\n\nWicked. The soul of the, annihilated and destroyed, 96.\n\nWomen wore the scarab, 7.\n\nWord. The, 105 and note, 107. See, Logos.\n  production or creation, by the, 101 _et seq._\n\n\nZodiac. Emblem on the Hindu, resembles more a beetle than a crab, 12.\n  of Denderah. Scarab\u00e6us on the, 12.\n\nZodiacs. The scarab\u00e6us in some zodiacs in place of the crab, 12.\n\n\n       *       *       *       *       *","title":"Scarabs: The History, Manufacture and Symbolism of the Scarab\u00e6us in Ancient Egypt, Phoenicia, Sardinia, Etruria, etc.","tradition":"scripture-revelation","translated_text":null,"word_count":29962}