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EGYPTIAN HIEROGLYPHICS ; 
 
 BEING 
 
 AN ATTEMPT TO EXPLAIN THEIR NATURE, ORIGIN, 
 
 AND MEANING. 
 
 WITH 
 
 A VOCABULARY. 
 
 By SAMUEL 
 
 SHARPE. 
 
 LONDON: 
 
 EDWARD MOXON AND CO., DOVER STREET. 
 
 1861. 
 
“ There are, or may be, two ways of seeking and finding truth. The one, from observa- 
 tion and particulars, jumps to universal axioms, and from the truth of those finds out the 
 intermediate axioms ; and this is the way in use. The other, from observation and particulars, 
 raises axioms by a continued and gradual ascent, till at last it arrives at universal axioms •, 
 and this is the true way, but it has not yet been tried.” Novum Organum, xix. 
 
 Taylor, Printer, 89, Coleman Street. 
 
P R E F A C E. 
 
 rjAHE valley of the Nile is remarkable over every country in 
 the world for the number of its ancient buildings. The 
 architecture of the temples varies in style and excellence, from 
 the noble buildings of the Thebaid to the ruder copies in Ethio- 
 pia and Meroe ; but they are all massive, and both in materials 
 and in form suited to last for ages. The walls of these temples 
 are covered with sculptures, much of which is meant for writing ; 
 and the letters or characters are the figures of men, animals, 
 plants, with other natural and artificial objects. Even the walls 
 of the tombs hollowed out of the rock are covered with painted 
 and written records; and the mountain -like pyramids near 
 Memphis, in the time of Herodotus, before they lost their outer 
 casing, were not without the same ornaments. When this system 
 of hieroglyphical writing began is unknown to us, but it lasted 
 for more than two thousand years. It was perfectly formed 
 before the Israelites settled in the Delta ; and it only fell into 
 disuse after the time of the Antonines, when the idolatrous reli- 
 gion of the country, together with the writing and other customs 
 which were entwined round that religion, gave way before the 
 spread of Christianity. 
 
IV 
 
 PREFACE. 
 
 The hieroglyphical -writing on the walls of Egyptian temples 
 was in characters so large that every body could read them as 
 he ran. It had been gazed on by Moses, when he warned the 
 Israelites against the misuse of sculpture, and by Plato, when he 
 came to study from the priests who wrote and read it. It had 
 been admired by Herodotus, Pausanias, Strabo, and other in- 
 quiring travellers ; but they none of them took the trouble to 
 learn to read it. This knowledge was chiefly in the hands of the 
 priests, who, in Egypt as in all other countries, were the great 
 possessors of learning ; but it was never concealed from the vul- 
 gar, or even from strangers. Hieroglyphics were not used for 
 religious purposes only. On the funereal tablets they were in 
 the hands of all who were rich enough to employ that method 
 of honouring their deceased friends ; on the walls of the temples 
 they recorded the nation’s victories, and the tribute from the 
 conquered countries ; and they were the sculptured ornaments 
 over the doors of the temples, declaring the names and praises 
 of the kings who built them. 
 
 During the reigns of the Ptolemies, who governed with a care- 
 ful attention to the religious prejudices of the people, and whose 
 popularity with the priests was greater than that of many of the 
 native kings, we cannot suppose that any of the learned Greeks 
 who ornamented the court of Alexandria would have found the 
 least difficulty in getting himself taught this method of writing. 
 The grammarians of the Museum might with case have formed 
 dictionaries and grammars for the hieroglyphics ; but, unfortu- 
 nately, the Greeks too often despised foreigners, and the Alexan- 
 drians in particular looked down upon the Egyptians. Want of 
 curiosity, and a fashionable contempt for the language of the 
 barbarians, must have been the cause of our pi’esent ignorance. 
 Like Voltaire at the court of Prussia, being courted and admired 
 
PREFACE. 
 
 V 
 
 for the knowledge of their own language, the grammarians had 
 no wish to turn either their own attention or that of their ad- 
 mirers to any other. To help us in our studies they have left us 
 only a treatise on hieroglyphics of very little worth, by Hora- 
 pollo ; a few lines by Chaeremon, and a few more by Clemens ; 
 but these never guided an inquirer to the meaning of a single 
 word of an inscription. The hieroglypliical writing went out of 
 use on the spread of Christianity; and, soon after the conquest 
 of Egypt by the Arabs, there was no living being who could read 
 a single sentence of the countless inscriptions with which their 
 buildings were covered. The very language itself, the Coptic, 
 became a dead language ; and after a time the Bible and services 
 of the church were written with a translation, that they might 
 be understood in Arabic by the vulgar, while read in Coptic by 
 the priest. 
 
 After the revival of learning, the hieroglyphics on the build- 
 ings naturally attracted the attention of modem travellers. A 
 few inscriptions were copied and published in Europe ; but, when 
 the French scientific expedition landed in Egypt in company 
 with the invading army under Buonaparte, no success had yet re- 
 warded the efforts of scholars to decipher the unknown writing. 
 Among the works of ancient art then collected was a slab of 
 black basalt, found near the town of Rosetta, which seemed to 
 be the wished-for key to the secret. It contains an inscription 
 in three characters. One is in hieroglyphics ; a second in what 
 we now call enchorial or common Egyptian letters ; and a third 
 in Greek. This last could of course be read. It is a decree by 
 the priests in honour of Ptolemy Epiphanes; and it ends with 
 the important information that it was to be written in three 
 characters. The Greek was clearly seen to be a translation, by 
 which the other two inscriptions might be understood. This 
 
VI 
 
 PREFACE. 
 
 stone is now in the British Museum, and is the groundwork 
 from which has sprung all our knowledge of hieroglyphics and 
 of early Egyptian history. 
 
 It is to the sagacity of Dr. Thomas Young, and through his 
 comparison of the several inscriptions on the Rosetta Stone, that 
 we owe our first knowledge of this mode of writing. He deter- 
 mined the meaning of all the sentences, of many of the words, 
 and of several of the letters. These he published in 1816 and 
 1818. This knowledge was soon afterwards enlarged and cor- 
 rected by Mons. Champollion. Other students, both here and 
 abroad, have since made further additions, among whom, in our 
 own country, we should not omit the names of Mr. Salt, Sir 
 Gardner Wilkinson, and Mr. Birch. It would be difficult to allot 
 to each his due share of credit in this most interesting discovery. 
 Some will think more highly of him who made the first entrance 
 into a hitherto closed region of knowledge ; others will be most 
 thankful to him who led us farthest and taught us most. They 
 all enjoyed the pleasure which arises on making and publishing 
 an original discovery ; and may they all receive the honour due 
 to their services in the cause of science and literature. 
 
 The study of Hieroglyphics is already sufficiently advanced 
 to moderate our expectations as to the reward which is likely 
 to be the result of future progress. The knowledge hitherto 
 gained belongs to the three sciences of history, mythology, and 
 language. 
 
 In history, by obtaining a pretty correct series of the kings’ 
 names, dates, at least approaching the truth, have been assigned 
 to most of those stupendous works of art which have attracted 
 travellers to Egypt from the time of Strabo to the present day. 
 
PREFACE. 
 
 vii 
 
 We have at least learned the order in which those buildings 
 were erected ; a knowledge which is of importance in the study 
 of the architecture of any nation, and particularly important in 
 the case of Egypt, where, from the scantiness of other records, 
 and the abundance of these, the study of the architecture is the 
 study of the civilization. 
 
 In mythology we have learned the names of the gods, the ages 
 in which some rose into importance and others fell, and the 
 groups into which they were arranged. We have learned many 
 of their attributes, and their union of several characters in one 
 person. 
 
 In the department of language we have learned the origin of 
 writing, that most wonderful of the arts, by which, more than 
 any other, we are enabled to use and to enjoy the faculties with 
 which we are blessed. By writing we can speak to those who are 
 at a distance, and even those who are not yet born. By means 
 of -writing the world grows wiser as it grows older ; and we pos- 
 sess a memory almost boundless in its powers. 
 
 But as for the knowledge to be gained from the contents of 
 the inscriptions when they shall have been more completely de- 
 ciphered, whether in respect to Egyptian astronomy, philosophy, 
 or arts of life, it may be safely asserted that it will not be great. 
 Were our knowledge of Greek and Roman literature limited to 
 what could be gained from the writings on the marbles, on what 
 subjects would it throw much light, except on those before spoken 
 of? And we know of no funereal writings of other nations which 
 authorize us to complain of the scantiness of the information 
 contained on Egyptian tablets. 
 
Vlll 
 
 PREFACE. 
 
 Since here the system of writing is to be explained rather than 
 the language, it is clearly necessary to give instances of words 
 written in several ways. Hence a dictionary of hieroglyphics, 
 to be complete, would be far more bulky than most other dictio- 
 naries. The present Vocabulary is, however, very far from com- 
 plete ; it is limited by the author’s knowledge on the subject. 
 His plan of giving no meanings to words which he could not 
 support by referring to a published inscription, added to some 
 little distrust, has forbidden his quoting from the writings of his 
 eminent predecessors in the same path of study. Most of them 
 have been accustomed to write the hieroglyphical words in Coptic 
 letters, and thus to produce a word apparently Coptic, but in 
 reality only of their own making. To avoid such a misunder- 
 standing the author would remark that all words which ai’e here 
 printed in the Coptic character may be found in the Rev. Henry 
 Tatham’s Lexicon JEgyptiaco-Latinum. 
 
 Many of the author’s predecessors have also relied far more 
 than he has ventured to do upon the unaided spelling. We can 
 often find many words in the Coptic language, any one of which 
 might be supposed to be meant by the very scanty number of 
 letters which are seen in a group of characters in an inscription. 
 When the vowels are often omitted, and the consonants have 
 more than one force each, a group of letters becomes of very 
 uncertain meaning ; and without the help of a context of words 
 certainly known, and of a pretty large number of pictorial words 
 sprinkled over a sentence, the reading of the others by means 
 of the spelling only is often unsafe. 
 
 The more important cases in which the author differs from his 
 learned predecessors are in the force of the character No. 1625, 
 which he reads as M E s, and translates battles in the group 
 
PREFACE. 
 
 i.\ 
 
 No. 1G29, N E B - M E S E, lord of battles-, and again, in the let- 
 ters B 10 and S 13 ; and again, in sometimes giving to the TH the 
 guttural force of CH. The reading of many kings’ names, and 
 thence the chronology of the earlier part of the Egyptian history, 
 depend upon the force given to these characters. 
 
 There are several ways in which the words or groups of cha- 
 racters in such a work as the following might be arranged. First, 
 argumentatively, or in the order most convenient to convince the 
 reader that the right meaning had been assigned to each group, 
 beginning with those words whicli are translated upon the Ro- 
 setta Stone, and proceeding nearly in the order that the author’s 
 own investigations proceeded. But this would be very inconve- 
 nient to the reader, except at the time that he had the plates 
 referred to actually before him, and was reading for the purpose 
 of testing the author’s correctness. Secondly, they might be 
 arranged according to their pictorial similarity, in the same way 
 that words are placed alphabetically in a dictionary. This, al- 
 though the one most convenient for a reader new to the book, 
 who wished to find the meaning of an unknown hieroglypliical 
 group, would have been wholly confused when it was read through 
 as a treatise on the language. The third mode, the one actually 
 here adopted, is of arranging the groups according to the resem- 
 blance of their meanings, which sufficiently approaches to the 
 method of a dictionary, and has the additional advantage of ma- 
 king the book useful to the reader, when neither using it as a 
 dictionary nor testing the author’s correctness. 
 
 The names of the gods are placed first, and form a short my- 
 thology ; next follow the groups relating to the temples, to kings, 
 and to other objects in succession. References are given in all 
 cases to those inscriptions which seem most satisfactorily to jus- 
 
X 
 
 PREFACE. 
 
 tify, or ratlier to render probable, the meanings there assigned, 
 though, in almost all cases, the proof will be found to rest more 
 upon the connection of each group with the similar ones by 
 which it is surrounded, than by the single quotations which are 
 offered to support it. 
 
 The Alphabet is placed at the end of the volume, because the 
 sound of the words is to be proved first, and thence is afterwards 
 learned the force of the letters. 
 
 WORKS BY THE SAME AUTHOR. 
 
 The History of Egypt, 2 vols. 8vo. Fourth edition. 
 
 Egyptian Inscriptions; two hundred and sixteen Plates in folio. 
 
 The Chronology and Geography of Ancient Egypt. 
 
 Alexandrian Chronology. 
 
 The Triple Mummy-Case of Aroeri-ao, with Drawings by Joseph Bonorai. 
 Historic Notes on the Books of the Old and New Testaments. Second edition. 
 Critical Notes on the authorized English Version of the New Testament. 
 
 The New Testament, translated from Griesbach’s Text. Fourth edition. 
 
EGYPTIAN HIEROGLYPHICS. 
 
EGYPTIAN HIEROGLYPHICS. 
 
 The ancient Egyptians liavc left us, on stone and on papyrus, 
 four sets of characters. These are the Hieroglyphics, or sacred 
 carving ; the Hieratic, or sacred writing ; the Enchorial, or vul- 
 gar writing, also called the Demotic ; and the Coptic alphabet. 
 
 The Hieroglyphic characters are several hundred in number, 
 and often cut on the hardest stone with great beauty and neat- 
 ness. They are arranged in lines, sometimes horizontally and 
 sometimes vertically. They are figures of men, animals, birds. 
 
 £ 
 
 I A*vWA 
 
 
 fishes, and their parts ; insects, plants, flowers, and a variety of 
 artificial objects, such as the house, the plough, the sword, the 
 boat, with many others of unknown purpose. 
 
 The Hieratic writing is borrowed from the former, and differs 
 from it only as much as writing differs from carving ; as much as 
 letters formed rapidly with a brush or reed pen, and employed 
 
 in long manuscripts on papyrus, are likely to differ from those 
 carved slowly with a chisel, and fitted to the architectural orna- 
 ments of a building. Hieratic writing is not found of so early 
 a date as some hieroglyphical inscriptions, possibly from the 
 frailty of the materials on which it was usually written ; but it 
 continued in use till about the same time. They both had been 
 employed in the sendee of the old Egyptian religion, and went 
 out of use on its fall, and on the spread of Christianity and the 
 Coptic alphabet. 
 
 n 
 
2 
 
 INTRODUCTION. 
 
 The Enchorial or common writing is also called epistologra- 
 phic and demotic. The characters were no doubt taken from 
 the Hieratic, and some few retain their resemblance ; but most 
 of them are wholly different. 
 
 ? i V ?K 2,5 ti | 'jK/jjj v) ikovi >\j 
 
 Unfortunately we have no enchorial writing formed neatly and 
 elegantly like the hieroglyphic, or even like Greek and Roman 
 inscriptions. Hence the true shapes of the characters are doubt- 
 ful. The enchorial characters of two inscriptions or manuscripts 
 often differ as much as with us the bad handwriting of one man 
 differs from that of another. 
 
 The Coptic alphabet is formed on the model of the Greek, 
 with the addition of six sounds unknown to Europeans, or not 
 represented by Greek letters. This alphabet came into use after 
 the second century of our era, when the Bible and the Christian 
 writings were first translated into the language of the country. 
 It was employed in the service of Christianity by the teachers, 
 who wisely thought it better to avoid the hieroglyphics, which 
 had been for so many centuries dedicated to the old pagan super- 
 stitions. The language of these Coptic translations sometimes 
 differs in part from that of the hieroglyphics, which were mostly 
 written many centuries earlier ; and we should be led into mis- 
 takes by assuming that it was altogether that of the unknown 
 characters which are now to be deciphered. But when, by other 
 modes of investigation, we have learned both the meaning and 
 the sound of an liieroglyphical word, it is no small proof that we 
 are right if we find one nearly the same in the Coptic language. 
 
 The Ethiopic alphabet, or that used in Abyssinia, may as well 
 be here mentioned, because it was probably formed with Egyp- 
 tian help. It is rather more modern than the Coptic; and the 
 letters so far resemble the hieroglyphics as to be used for sylla- 
 bles. They are seven times twenty-six in number. Every one 
 of the twenty-six letters has seven forms according to its syllabic 
 sound. This alphabet, though called Ethiopic, belongs to Abys- 
 sinia, and was never known so far north as the country usually 
 called Ethiopia. 
 
INTRODUCTION. 
 
 3 
 
 We find hieroglyphics wherever the Egyptian language and 
 religion were cultivated ; from Alexandria to the island of Meroe, 
 and from the Oasis of Ammon to Feiran at the foot of Mount 
 Sinai. We have hieroglyphical inscriptions from Thebes of the 
 reign of Osirtesen I., and from Memphis while the great pyra- 
 mids were being built, before the country was under one sceptre ; 
 and we have others two thousand years later, in the reign of the 
 Homan emperor Commodus, when Egypt was the ruined pro- 
 vince of a sinking empire. In all of these the system of writing 
 is the same. In the last, as in the first, some characters are 
 letters, and some are syllables. The sacred writing never arrived 
 at the simplicity of an alphabet, though it had given birth to the 
 alphabets used by Moses and by Homer : it had changed less 
 than the language itself. To the last it was written indifferently 
 from right to left, or from left to right, while all other languages 
 had taken up with a fixed direction. 
 
 The sentences are usually in horizontal lines, with the charac- 
 ters often arranged in small vertical groups. But the lines are 
 sometimes arranged in vertical columns, and are so short that 
 the sentences may then be said to be written from top to bottom, 
 like the Chinese. In all cases, with very few exceptions, the 
 reader, in following the order of the words, meets the faces of 
 the animals, and the points and openings of the other letters. 
 This is the reverse of the rule in the neighbouring alphabets, the 
 Hebrew, Greek, Arabic, and Ethiopic, and even in the Egyptian 
 enchorial writing. In all of these the reader follows the backs 
 of the letters. So in our own printed alphabet, which is taken 
 from the Greek and Roman, the reader seldom meets the points 
 of the letters : he follows the backs of the C, E, F, G, K, L, P, 
 Q, and R. Of these two rules however, that of the hieroglyphics, 
 to judge by our own habits, seems to be the most natural ; and 
 accordingly, in our hand- writing, without altogether altering the 
 forms of the letters, we often throw the points and openings to 
 the other side, so that they meet the reader as he pi’oceeds, as 
 in the J2, <53, /f, y, and y. 
 
 The hieroglyphics are not picture-writing like the Mexican 
 pictures brought to Europe by Humboldt, which represent ac- 
 
4 
 
 INTRODUCTION. 
 
 tions and thoughts directly without the use of words. But the 
 Egyptian hieroglyphics represent words and the parts of words. 
 The agent, the verb, and the object require three words in hiero- 
 glyphics, and often call for the further help of pronoun, article, 
 and preposition ; whereas in picture-writing the action is ex- 
 pressed by the position of the agent and the object, without the 
 help of a verb or particle. 
 
 Nor are the hieroglyphics formed on any philosophical plan. 
 Wilkins, in his Essay towards a Real Character, which might be 
 used without regard to language, expresses an idea, as a natu- 
 ralist describes a plant, by pointing out first its class, then its 
 genus, then its species. Thus, to write the word king by signs 
 which may be called letters, he expresses first a man ; secondly, 
 related to us in our character of citizens ; thirdly, the highest in 
 rank of those so related to us. This order of ideas, which is very 
 suitable for a mode of picture-writing, is directly the reverse of 
 what we find in the construction of all languages. In these the 
 root of a word rarely expresses that most important circumstance 
 of whether a man, an action, or an object he the thing meant. 
 Thus, for instance, in sacrificer, sacrificing, and sacrificed, the 
 root of the word belongs equally to each of those three great 
 classes of ideas ; and it is only by a little syllable added to the 
 root that we are enabled, in the language of the naturalist, to de- 
 termine the class to which it belongs, although we were already 
 acquainted with its specific character. In No. 350, libations, 
 and No. 354, a priest, the resemblance in the characters tells us 
 that the words were alike in sound. 
 
 Of all known modes of writing the Chinese comes nearest to 
 this philosophical system. It can he read by nations and tribes 
 that cannot understand one another when they speak. The cha- 
 racters, like our numerals, represent ideas, not words. When 
 modified by prefix or affix, it is in agreement with a modification 
 in the- idea, but very often not in agreement with the change in 
 sound ; and while, in some Chinese dictionaries, the words are 
 arranged according to the characters, in others they are placed 
 according to the sound. 
 
 The hieroglyphics, unlike these modes of writing, truly repre- 
 
INTRODUCTION. 
 
 o 
 
 sent the Egyptian language, its nouns, its verbs, its pronouns, 
 its articles, and its prepositions. To this the Egyptian numerals 
 form no exception. The only clear exception is in the case of 
 the written names of the twelve months. These are formed philo- 
 sophically. Every name expresses, first, that it is a month ; se- 
 condly, to which of the three seasons of the year it belongs ; and 
 thirdly, by. means of a numeral, its place in that season. These 
 written names of the months arc older than any remaining Egyp- 
 tian monuments : they are older than the pyramids, and they 
 arc not the same as the spoken names. And this disagreement 
 between the written and the spoken names goes far to prove 
 that, like our numerals, they are not of native growth. They 
 may, perhaps, have been brought from Clialdma to Heliopolis ; 
 but it must have been loug before the arrival of the Israelites. 
 
 Horne Tooke, in his Diversions of Purley, has beautifully di- 
 vided words into those which are necessary for the communica- 
 tion of our ideas, and those abbreviations which are found con- 
 venient for the sake of precision and dispatch. Now, when in 
 hieroglyphical insci’iptions we meet with conjunctions and pro- 
 nouns, which belong to the latter class, they are never abbrevia- 
 tions of hieroglyphical nouns or verbs, but in many instances 
 they arc spelt laboriously and at full length, even while the nouns 
 and verbs in the same sentences are expressed shortly by means 
 of symbols. Thus, those words which in all languages, Coptic 
 included, are short and of frequent use, are, in this mode of 
 writing, more cumbersome than the other words, and for that 
 reason are frequently omitted at the risk of bringing obscurity 
 into the sentences. 
 
 The hieroglyphical characters are for the most part syllables ; 
 and no doubt they were originally all so. But of the remaining 
 inscriptions we have none so old as to be written without any 
 words spelt by means of letters. So we are left to imagine the 
 number of centuries that must have passed since this mode of 
 writing first came into use, when the characters were used for 
 the objects only. The first great change in the art was to use 
 the characters for the names of the objects ; and thus they got 
 the power of representing a syllable or part of a long word. The 
 
6 
 
 INTRODUCTION. 
 
 names of these objects were mostly monosyllabic ; and, by means 
 of these syllables, they represented the names of thoughts and 
 feelings which cannot themselves be copied in a picture. 
 
 In making this step the Egyptians were helped by the nature 
 of their language. In English our monosyllables have usually 
 two well-sounded consonants, as bat, bet, bit, boot, but. In 
 Coptic, on the other hand, they have more often only one, as 
 ma, me, mi, mo, mu. And it is clear that it would be much 
 more easy to write words by means of characters with these 
 Coptic sounds than with our English monosyllables. Thus these 
 characters would come into use for mere convenience sake much 
 more often than others in their language which are like ours. 
 Had the writers chosen their characters upon any system, they 
 might, at this stage of their progress, have formed an alphabet 
 like the Ethiopic, with about seven times twenty-six letters. 
 
 The next step was to use some of these simplest characters, 
 not for the syllables, but for the consonants, and to make a syl- 
 lable by placing another character for a vowel before or after it. 
 This is the plan of a perfect alphabet. But though the Egyptian 
 priests, even before the pyramids were built, had arrived at this 
 use of some of the characters, they never discovered the supe- 
 riority of the alphabetic over the syllabic writing. The Hebrews 
 learned their alphabet from them ; the Greeks learned their al- 
 phabet from them ; but even in the latest hieroglyphical inscrip- 
 tions, like the earliest, we find some characters for syllables of 
 two consonants, and others for syllables of one consonant; though 
 certainly the alphabetic use of the characters for consonants only 
 was always increasing. 
 
 Thus the hieroglyphics seem to disclose to us the origin of 
 writing, that most wonderful of arts, with every important step 
 in its progress, from pictures of objects to pictures of words, pic- 
 tures of syllables or sounds, and characters for letters or parts 
 of a sound. Thence also all the neighbouring alphabets seem 
 to have been copied. The Hebrew annals teach us that their 
 great lawgiver and earliest known writer had been educated at 
 or near Heliopolis, in Egyptian learning. The Greek antiquaries 
 believed in the tradition of their nation that Cadmus and the 
 
INTRODUCTION. 
 
 7 
 
 other founders of their cities and civilization came from Sais, in 
 the west of the Delta. The Hebrew and the Greek alphabets 
 confirm this tradition, and most clearly declare their Egyptian 
 origin. More than half of the letters in each, notwithstanding 
 the changes they may have since undergone, retain enough of 
 their hieroglyphic form to prove then’ descent. The Arabic let- 
 ters also seem to have been formed from the enchorial alphabet, 
 which was more common in Lower Egypt. The arrow-headed 
 characters of Persia and Assyria are formed from the square 
 Hebrew characters. 
 
 In the reign of Commodus, one of the last of the Roman em- 
 perors whose name and titles we now read carved in sacred 
 characters on the temples, lived the Christian writer Clemens of 
 Alexandria. He has left to us, in a few words, an account of the 
 Egyptian writing, which must have been given him by one of 
 the learned priests, who was fully acquainted with the subject. 
 His words are as follows : 
 
 “ Those who are educated among the Egyptians learn first 
 that mode of writing which is called 
 
 Epistolografhic [or enchorial, common] ; secondly, the 
 Hieratic, which the sacred scribes use; and lastly, the 
 Hieroglyphic. Of this, one method is 
 
 Kuriologic [not figurative, but spelt] by means of the 
 first letters ; the other is 
 
 Symbolic. Of the symbolic, one is express, or written 
 Imitatively , another is written 
 Figuratively , and the third is 
 Allegorical, like some riddles.” 
 
 This division of the subject agrees pretty closely with the re- 
 sults of modern inquiry. The Kuriologic words are those spelt 
 alphabetically by means of the first letters of the monosyllabic 
 names of the objects represented. And in this method of forming 
 an alphabet, the class of suitable syllables before spoken of was 
 further increased by the omission of the last consonant, in other 
 words, through careless pronunciation. Thus the word ton had 
 the force of a T, the word men of an M, the word noun of an N, 
 and so forth. 
 
8 
 
 INTRODUCTION. 
 
 Of the Imitative class of characters we find a large number. 
 Ox, goose, temple, obelisk, mummy, are mere pictorial imita- 
 tions of the objects themselves. 
 
 For the Figurative class it is not easy to produce certain ex- 
 amples. A landmark, No. 1419, when used for permanence, and 
 a bull. No. 1G24, for brave, seem to be used figuratively ; but as 
 in the Coptic language the words sound nearly the same, they 
 need not be so considered. A sceptre, No. 1425, for power, a 
 crown on a man’s head for gold, No. 1201, and for kingdom, 
 seem figurative. 
 
 Of the Allegorical class, or of words used in two senses, we 
 have numerous instances. A mallet. No. 268, means God, be- 
 cause the two words sound nearly alike, or the one word has two 
 senses. For the same reason a goose, No. 1789, means son-, a 
 vulture. No. 1826, mother-, a palm-branch, No. 955, year-, with 
 many others. 
 
 But these Imitative, Figurative, and Allegorical words seem 
 all at the same time to be phonetic. And though we have found 
 instances which support the classification proposed by Clemens, 
 yet they by no means contradict our general remark that all 
 words are written by means of objects whose names give us the 
 sounds required. 
 
 There are no divisions or breaks between the words in a sen- 
 tence ; but the characters run on in a continual stream from the 
 beginning to the end of an inscription however long. This would 
 cause no more trouble to the reader than it does in a Greek or 
 Latin inscription, if the words were spelt with the same careful 
 regularity. But unfortunately, in the hieroglyphical writing, 
 there are peculiarities which must often have made the reading 
 doubtful to the most learned of the priests. First, there was the 
 uncertainty before mentioned of the force belonging to some 
 characters ; as, for instance, whether one was the letter M, the 
 syllable AM, ME, or MEN. There was also an entire want of 
 regularity in the spelling of the words. To remove these causes 
 of uncertainty they often made use of what we call a determi- 
 native sign ; that is, after a noun spelt by characters, they placed 
 a picture of the object, to give to the word an exactness which 
 
INTRODUCTION. 
 
 9 
 
 the spelling failed to give. We may explain this by an example 
 in English. If after the letters SP we add the picture of a boat, 
 it means ship ; if the picture of a quadruped, it means sheep ; if 
 the figure of a man, it means Esop. The rude spelling, or the 
 rude picture, could neither of them alone declare with certainty 
 what the word meant, but together they do it perfectly. 
 
 This determinative sign is one of our chief helps in reading 
 the hieroglyphics ; but unfortunately it is not used so often as 
 it might be. On the other hand it is sometimes used very un- 
 necessarily, when the word to be explained is itself a picture, 
 and needs no such explanation. Thus, in No. 1771, we have two 
 human figures, the first is a soldier, the second a simple man, 
 and the whole group may be translated soldier-man. We have 
 the same two figures in the names of several foreigners, any one 
 of which might be translated a foreigner -man. See No. 1933. 
 
 There is, of course, only a small number of words in the lan- 
 guage that can be explained by the help of the determinative 
 sign. All verbs, adjectives, adverbs, pronouns must be left in the 
 uncertainty in which a loose mode of spelling places them. Sub- 
 stantives denoting abstract ideas must be often read with the 
 same doubt. In short, the meaning of every liieroglypliical 
 word must be determined very much by the context, and not so 
 much by the spelling, as with us. It seems probable even that 
 the very priest who wrote an inscription would often be puzzled 
 to know the meaning of a word, if it were taken away from those 
 words which surround it. And this remark may guide us when 
 we now attempt to read the hieroglyphics. It may teach us that 
 we must, in the first place, depend on the art of deciphering 
 by means of the context, and only in the second place on our 
 knowledge of the language. We must begin by determining 
 from the context the approximate meaning of a word, as that it 
 is a title, or an adjective, or a liquid placed in bottles; and 
 then only can we trust to the spelling, and thereby learn that 
 it is king, or holy, or wine. Some of our scholars seem to have 
 been often misled by venturing to rely too much upon the spel- 
 ling, instead of confining themselves to those sentences in which 
 the meaning of a word is proved by the context. 
 
10 
 
 INTRODUCTION. 
 
 The kings’ names, however, are removed from this uncertainty 
 by being written within an oval ring, which sometimes, though 
 less frequently, contains also some of the 
 titles. We might almost suppose that when 
 the ring was first introduced these names 
 were the only words spelt alphabetically. 
 These kings’ names, which include even the 
 first fifteen of the Roman emperors, form a 
 safe foundation for our knowledge of the al- 
 phabet. 
 
 The habit of contracting words and sentences has also added 
 great difficulty to our attempts to learn their meaning. Articles, 
 pronouns, prepositions, and the other smaller parts of speech are 
 very much dropt. The inflections of nouns and verbs are often 
 omitted ; and we find one character made use of for either gift, 
 give, gave, giver, or gifted ivitli. Words are also very much 
 shortened by the omission of characters, particularly if one is of 
 a pictorial nature. Even a man’s name, which is spelt with six 
 letters at the beginning of an inscription, will have four in the 
 middle, and at the end will be represented by the first letter 
 only. 
 
 There is, however, a second help to the reader, not unlike the 
 use of the determinative sign, which arises from the pictorial use 
 of the characters having been more or less attended to, even after 
 they had gained a syllabic and alphabetic force. And this choice 
 of character was also attended to in words where they can have 
 no pictorial meaning. Thus the words beloved, deceased, place, 
 water, born, all begin with M, but Avitli letters of a different 
 form ; and these letters are seldom changed one for the other in 
 these words ; although, as they are followed by vowels, it is not 
 necessary to attend to the syllabic force of the character. There 
 are also some characters which are only used in sacred and royal 
 subjects, and seem to be too important to be introduced into 
 smaller matters, or into particles and terminations of words. 
 
 Nouns are made feminine by having the feminine article either 
 postfixed or inserted before the last letter; whereas in Coptic 
 the article is prefixed to the noun. This has preserved for us an 
 
 
 m 
 
 Vil/ 
 
 King Amunothph I. 
 
INTRODUCTION. 
 
 11 
 
 older form of the language, of which we see a trace in the word 
 mout, a name mentioned by Plutarch for the goddess Isis, which 
 in modern Coptic would be temau, the mother. But the artist 
 seems often to have added the feminine termination rather to 
 convey an idea than a sound. The TS at the end of the names 
 of Queen Berenice and Queen Arsinoe were most probably not 
 sounded. The same remark applies to the personal pronoun I, 
 which is sometimes followed by a feminine termination, though 
 not so in Coptic. 
 
 Nouns are made dual by being repeated twice. They are made 
 plural by being repeated three times, and occasionally even nine 
 times ; hut more often by the addition of tlii’ee small strokes. 
 These plural forms were of course at first symbolic, hut they 
 were afterwards phonetic, and carried the sound as well as the 
 meaning of a plural termination. The name of the god Anepo 
 or Anubis has a plural sound in Coptic, and therefore a plural 
 form in hieroglyphics, as the words Charles and James have in 
 English, without carrying any plural idea with them. 
 
 The possessive pronouns sometimes vary with the gender in a 
 double sense; first, as in English, like Ids, her-, and secondly, 
 as in Latin, Ids masculine, and his feminine. Even the personal 
 pronoun I, as before remarked, is sometimes written with a fe- 
 minine termination. 
 
 The sign denoting abstraction, or the state of being, may be 
 seen in kingship, No. 623; priesthood, No. 355; and liturgies, 
 or priesthood-things, No. 357. 
 
 Year is made yearly, No. 957, by a syllable prefixed, which 
 prefix is the same as that in the Coptic words having the same 
 meaning; thus, LAMPI, year, ETELAMPI, yearly, and, with the 
 same prefix, month, No. 968, becomes monthly, No. 969. 
 
 Several adjectives have a duplicate form, in which they resem- 
 ble the Coptic ; thus, two twigs is the word splendid, No. 660, 
 probably solsel ; two landmarks, remaining , No. 1420, proba- 
 bly tashtash ; so also thousand-thousand means numerous, 
 No. 1079. 
 
 We are able to detect in the writing several peculiarities in 
 the Egyptian pronunciation, or perhaps slovenly habits of utte- 
 
12 
 
 INTRODUCTION. 
 
 ranee. They did not use the sound of D, and wrote the first 
 letter of Darius by NT. They had one sound wdiicli was either 
 an L or an R, for they knew no difference between those two 
 letters. When a vow'el was at the beginning of a word, they 
 sounded it but slightly, and therefore often omitted it in writing. 
 Thus Serapis ought to be written Osirapis; Mnevis, the name 
 of one of the sacred bulls, should be Amunevis ; our word Naph- 
 tha should begin with an E. And this may explain why the 
 patriarch Joseph was called Zepli, as we find him in the book of 
 Genesis; Zeph-net-Phcenick, Josejih the Phoenician. Their use 
 of a guttural sound shows itself in the confusion between K, c H, 
 th, and H. The name of the god Khem, No. 66, no doubt be- 
 gan -with that indistinct sound, as it is sometimes spelt with an 
 H, and sometimes with th. In the name of the Hebrew patri- 
 arch Ham, we have the same word; and it is still less easily 
 recognized in the name of the city Tlioum or Etham. 
 
 The hieroglyphic words have also furnished us with several 
 etymologies which we could not have traced by the help of the 
 Coptic. We thus learn that Osiris-Apis is the origin of the 
 name of the god Serapis; Amun-Ehe became with the Greeks 
 Mnevis, one of the sacred bulls; Nen, No. 1639, a dwarf, is the 
 root of the Greek and Latin Nanus ; IIino, No. 1673, the eternal 
 ones, on changing the Egyptian plural termination into a He- 
 brew form, became Hinnum ; and thence, perhaps, the spot near 
 Jerusalem, in wdiicli the bodies of the dead were burned, w r as 
 called the Valley of the children of Hinnum, and in the Greek 
 Testament Ge-henna. Uk, No. 976, seems the original of our 
 word week. Mum, No. 1672, is our word mummy. 
 
 Before we can hope wholly to overcome the difficulties of this 
 language, in part lost, we naturally attempt to master its mode 
 of writing. In the case of another language w r e usually separate 
 the two studies. But in the case of hieroglyphics this seems im- 
 possible. It is probable that no knowledge of the subject would 
 allow r us to make a vocabulary of the words in Homan or Coptic 
 letters. Such is the variety in modes of spelling, and in the 
 writer’s choice of characters, that it is necessary to collect many 
 forms of every word. The two thousand hicroglyphical groups 
 
INTRODUCTION. 
 
 13 
 
 in tlic following plates do not represent perhaps more than about 
 five hundred words. But, by comparing together the several 
 forms, we learn what letters are interchangeable, and how words 
 arc gradually shortened down to a single letter. 
 
 Besides attending to the rules of writing, the sculptor was a 
 good deal guided in the choice of what characters he should use 
 by his taste as an artist. 'When his sentence formed part of the 
 ornaments over the portico of a massive temple, he chose those 
 which were more full and less linear : he chose figures of men 
 and animals. When, on the other hand, his aim was to save his 
 labour, he chose the more simple forms. As to the greater or 
 less completeness of a sentence, and the number of words which 
 he ventured to omit, he was guided by the subject matter of the 
 inscription. If it were one of the common sentences, recording 
 the titles of the king, or the deceased person’s offerings to the 
 gods, all prepositions and smaller parts of speech were omitted. 
 If, on the other hand, the inscription related to any less usual 
 topic, like the decree on the Rosetta Stone, more prepositions 
 and pronouns were used. 
 
 The less simple taste of the later artists is shown in the kings’ 
 names. For the great kings who ruled in Thebes, when Egyp- 
 tian art was in its purest state, we usually find three or four cha- 
 racters within the first oval, and perhaps six within the second. 
 
 
 (®iu\ 
 
 [wj 
 
 /s?h 
 
 m 
 
 ii 
 
 Chebra. 
 
 Xerxes. 
 
 Ptolemy. 
 
 Cleopatra 
 
 Trypkaena. 
 
 In 
 
 M 
 
 Vespasian. 
 
 But for the later Ptolemies, when bad taste rioted in the palace, 
 and flattery corrupted the people, we find as many as thirty cha- 
 racters crowded within the oval ring. 
 
14 
 
 INTRODUCTION. 
 
 Although several inscriptions are published which were cer- 
 tainly sculptured before the time of M oses, yet all of them con- 
 tain many words spelt with letters ; none of them are sufficiently 
 ancient to show the oi’iginal introduction of letters among the 
 symbols. But, as none of them contain any peculiarities which 
 would lead us to suppose that they were among the first speci- 
 mens of carved hieroglyphics, it seems probable that future re- 
 search may throw light upon this interesting subject, by making 
 us acquainted with inscriptions of a more primitive form. It is 
 not impossible that we may find inscriptions in which we may 
 perceive the absence of letters felt as a want, and the mode in 
 which that want was first supplied. 
 
 In the later inscriptions, however, the number of words writ- 
 ten by means of letters certainly increased, as also the number 
 of letters used to form a word ; and indeed the number of letters, 
 and the complexity of the words, may at all times be admitted as 
 strong evidence in proof of the modernness of an inscription. 
 
 We may be sure that, when in any language we find a word 
 written iu a longer and shorter form, the longer is the original, 
 and the other has been shortened by hasty or slovenly utterance. 
 There arc very few cases in which it would be true that the 
 shorter was the original word, and that the other was lengthened 
 for euphony’s sake. Guided by this rule, we must suppose that the 
 Egyptians pronounced but slightly, and often dropped, the final 
 consonant ; and by those means they more readily formed con- 
 sonants out of monosyllables. A palm branch, benne, or bet, 
 was first pronounced bai, and then used for the letter B. Meri, 
 love, became mei. Siiel, a son, is in hieroglyphics spelt SHE; 
 and was then used for an S. Tiial, a hill, became tau, and 
 was used for a T. The N in particular was often dropt, as siien, 
 wood, became SHE. The hieroglyphic NOUN, water, became 
 MOUME, and then MOOU. IlEMSI, a chair, became ISI in hiero- 
 glyphics, as in the name of the goddess Isis. It was from this 
 mode of pronunciation that an R, No. 1950, was sometimes used 
 in hieroglyphics for the word RAN, a name; that the same cha- 
 racter, No. 1711, was used for K, and for kame, black; and the 
 same for men and m ; and again the same for TON and t! 
 
INTRODUCTION. 
 
 15 
 
 Helped, perhaps, by this mode of pronouncing, the Egyptian 
 language possessed a good many monosyllables which, having 
 only one consonant, readily became used in the place of a letter. 
 Unlike our Saxon rat , cat, dog, which could not often be made 
 use of as syllables in writing the longer words, the Coptic cha- 
 racters for pee, MEE ; kee, ree, would find admittance on all 
 occasions, and gradually become the consonants of an alphabet. 
 They became like letters, from the greater frequency with which 
 they got used, to the exclusion of others less suitable. Thus we 
 have in the hieroglyphics clear traces of how an alphabet was 
 formed out of a syllabic mode of writing by means of the pictures 
 of objects. The Egyptians, however, did not complete their great 
 discovery; they did not, even in their less ornamented running- 
 hand, fix upon one character, and one only, for each consonant 
 and vowel sound. That improvement was left to be made by the 
 Hebrews, the Phoenicians, and the Greeks, who learned the use 
 of the alphabet from Egypt, through the Phoenicians. 
 
 The Chinese characters, which have some points of resem- 
 blance with hieroglyphics, are in other respects too unlike to 
 suppose that either of them came from the other : the Egyptian 
 and the Chinese, perhaps, both began with picture-writing. The 
 more ancient Chinese characters, as used in some of their books, 
 evidently represent the objects themselves. The Chinese cha- 
 racters for water, an eye, a field, a man, a mountain, the sun, 
 the moon, are the same as the hieroglyphics for those objects. 
 These pictorial Chinese characters were in use, according to Dr. 
 Morrison, as late as five or six centuries before our era, when the 
 other alphabets were already formed. But in improving upon 
 the first rude idea, these two nations at once took different 
 routes. The hieroglyphics, as we have seen, were soon used for 
 the sound or name of the object, while the Chinese character, in 
 all its improvements, continued to mean the idea or the object 
 itself. It must, however, be left to those who have studied the 
 antiquities of China, to explain the origin of the Chinese cha- 
 racters ; but it seems possible that the Chinese and the Egyp- 
 tians may both have gained their knowledge of the art of writing 
 from the same source. 
 
16 
 
 INTRODUCTION. 
 
 As the hieroglyphics have certainly given us one instance of 
 an original discovery of a mode of -writing, it will be interesting 
 to inquire what neighbouring nations made use of this discovery. 
 The Israelites, the Greeks, or the Assyrians might have made 
 the same discovery for themselves. But it is more natural to 
 suppose that when one nation heard that another nation had 
 already learned a method of expressing their thoughts or words 
 on stone or other materials, the second would inquire how it was 
 done, and would make use of that experience which the former 
 had already been ages in gaining, rather than set about to make 
 the same discovery for itself. On a comparison of the alphabets 
 such seems to have been the case, and it is not improbable that, 
 on future inquiries, it may be shown that every nation using an 
 alphabet is indebted for it to the Egyptians. 
 
 The following wood-cuts show the hieroglyphics from which, 
 as we may conjecture, were borrowed the Hebrew alphabet, 
 
 the Greek alphabet. 
 
 
 
 If F TiTi F. W. 
 
 
 and those few Coptic 
 
 letters which, when 
 
 a 
 
 St 
 
 
 the Coptic alphabet 
 
 P 
 
 F— 1 
 
 n b 
 
 was formed from the 
 
 8' 
 
 
 3 
 
 Greek, were not there 
 
 to be found. 
 
 d t 
 
 T 
 
 i 
 
 
 e 
 
 n 
 
 n n 
 
 
 f 
 
 * — 
 
 
 
 z 
 
 
 
 
 tli t 
 
 
 13 
 
 
 i 
 
 i 
 
 
 
 k 
 
 u 
 
 ^ P 
 
 
 1 r 
 
 
 
 
 m 
 
 
 72 
 
 
 n 
 
 /ywv\ 
 
 2 
 
 
 sh s 
 
 
 D 
 
 
 li 
 
 V 
 
 V 
 
 
 s sh 
 
 in a 
 
 
 
 t 
 
 s=> 
 
 n 
 
INTRODUCTION. 
 
 17 
 
 GREEK. 
 
 
 A 
 
 fft 
 
 M 
 
 — * 
 
 n 
 
 V 
 
 N 
 
 Jt 
 
 r 
 
 
 O 
 
 A 
 
 A 
 
 iF 
 
 P 
 
 w 
 
 E 6 
 
 l, Til 
 
 
 
 F 
 
 LJt 
 
 c 
 
 
 r z 
 
 
 a 
 
 n 
 
 ii 
 
 
 T 
 
 Q 
 
 0 
 
 
 T 
 
 i 
 
 I 
 
 & 
 
 
 LJ 
 
 K 
 
 T 
 
 X 
 
 >4 
 
 A L 
 
 JL 
 
 T 
 
 COPTIC. 
 
 3,1 s IS a 
 
 k i> 
 
 h 2 a 
 
 j S x 
 
 sli s O 
 
 It must, however, he remarked that the borrowed letters by 
 no means keep the same position with their hieroglyphic origi- 
 nals. Thus the Roman L is the same as the Greek, Hebrew, and 
 hieroglyphic, though in every case in a different position. The 
 Hebrew H has its mouth downwards in hieroglyphics, as in the 
 Greek n. In the hieroglyphic originals the Hebrew 3 and the 
 Greek C and E have the mouth upwards ; the Hebrew 2 has its 
 mouth downwards. This derivation of the alphabets from the 
 hieroglyphics is further proved by our finding that the Hebrew 
 names for some of the letters are the Egyptian names for the 
 objects which the hieroglyphics represent; as Nun, water , Pe, 
 the heavens, and Tetli, a hand, are borrowed from the Coptic. 
 
 We possess so little of hieroglyphic writing accompanied with 
 a Greek translation, beside the foui’tecn broken lines of the Ro- 
 setta Stone, that we naturally seek for help in our studies from 
 every indirect source. The most valuable of these will probably 
 hereafter be the enchorial or common writing on the papyri, 
 which, by the help of several bilingual manuscripts, might pro- 
 bably be made a key to the hieroglyphics. But this is at present 
 even less studied than the characters which we wish to explain 
 by its help. We therefore turn, in the next place, to the few 
 
 c 
 
18 
 
 INTRODUCTION. 
 
 sentences which the Greek writers have given us as translations 
 from Egyptian ; for though we have not got the hieroglyphics 
 from which they were taken, yet we may sometimes learn from 
 them a phrase, a title, or a mode of expression, which we may 
 recognize in an hieroglyphical group. The longest of these sen- 
 tences, which are translations, but of which the originals are 
 lost, is the other part of the Rosetta Stone. It is published in 
 English among the author’s Egyptian Inscriptions, and it con- 
 tains numerous titles of the young king Ptolemy Epiphanes, 
 which prove that of this valuable triliteral and bilingual decree 
 the Egyptian is the original and the Greek the translation. 
 
 In the first book of Diodorus Siculus we have three sentences 
 which seem to be of the same class, and may be here given. 
 
 “ The epitaph on Osymandyas. 
 
 “ I am Osymandyas the king of kings ; if any body wishes to 
 know how great I am, and where I am lying, let him surpass 
 some one of my works.” 
 
 “ The epitaph on Isis. 
 
 “ I am Isis the queen of the whole land, who was taught by 
 Hermes, and whatever I have decreed nobody can unloose. I am 
 the eldest daughter of Cronos the youngest god. I am the wife 
 and sister of Osiris the king. I am the mother of Horus the king. 
 I am she that riseth heliacally with the dog-star. The city Bu- 
 bastis was built for me. Hail, hail, Egypt that nourished me.” 
 
 “ The epitaph on Osiris. 
 
 “ My father is Cronos the youngest of all the gods, and I am 
 Osiris the king, who fought against every land as far as the un- 
 inhabited pai’ts of India, and against the parts lying towards the 
 north as far as the sources of the river Danube, and again, against 
 the other parts as far as the ocean. I am the eldest son of Cronos, 
 and was born out of a beautiful and noble egg, a seed related to 
 the day ; and there is no place in the inhabited world to which 
 I have not come distributing; to all of which I was the bene- 
 factor.” 
 
 In these sentences there are phrases which we know as hiero- 
 glyphical groups, and they explain to us how far we are at liberty 
 to insert the smaller words among the detached hieroglyphics to 
 
INTRODUCTION. 
 
 19 
 
 make a connected sentence ; as tlie student who is familiar with 
 inscriptions will easily see which words have been added by the 
 priest who translated them to Diodorus. Like these, we find 
 many inscriptions speaking in the first person, particularly in 
 Egypt. Inscript, pi. 45, 65, and 75. 
 
 Euphantus, quoted in Porphyry De Abstinentia, lib. iv., has 
 left us an Egyptian prayer, which, however, is not so like to any 
 of the inscriptions as to help us in our attempts to read them. 
 
 Theocritus, in his 15th Idyl, has told us the offerings which 
 were presented to the temple of Osiris at the annual feast. These 
 were palm fruits in silver vessels, Syrian myrrh in golden vases, 
 cakes of whitest flour, honey, oil, birds, beasts, green branches, 
 ivory, and gold, most of which we find mentioned on the tablets, 
 as in Egypt. Inscript. 39, 9 ; and in other places. The compari- 
 son of the tablets with the poet confirms the translation given 
 to the hieroglyphical groups iu the Vocabulary. 
 
 But the most valuable of our translations is that which was 
 made from one of the obelisks of Rameses II., by Hermapion 
 an Egyptian, in the reign of Constantine, and has been preserved 
 by Ammianus Marcellinus. It is much the same in style and 
 matter as the hieroglyphical inscriptions on many of the obelisks ; 
 and, to assist the comparison, it is here arranged, as is usual with 
 those inscriptions, in three columns, beginning with the middle 
 one. The king’s name, whether translated or not, has been in- 
 closed in an oval, and the usual square pendant placed under 
 the word Apollo, to complete the resemblance. On compai’ing 
 it with the obelisk in Egypt. Inscript, pi. 42, it will be seen that 
 it is much shorter, but that each line begins and ends with nearly 
 the same words. The king’s name is preceded by the same titles. 
 The whole is headed with the address of the god to the king. 
 The only liberty here taken in the arrangement is dividing be- 
 tween the third verse or line of the first side and the first verse 
 of the second side. The original in Ammianus makes no such 
 division ; but it is easily seen to be wanted by the word Apollo, 
 which heads every verse, as the eagle and sun, No. 629, do in 
 the hieroglyphics. 
 
 c 2 
 
20 
 
 INTRODUCTION. 
 
 “ The translation begins on the South Side. 
 
 ' Line the second. “ Line the first. “ Line the third. 
 
 “ The Sun to 
 
 “ APOLLO 
 
 the brave, 
 who stands in 
 truth; 
 
 I I I I I 
 
 I 
 
 lord of the 
 diadem, 
 
 who gives glory 
 to Egypt; 
 who holds, and who 
 gives splendour 
 to the City of 
 the Sun ; 
 who creates the 
 rest of the world ; 
 who honours 
 the gods 
 that dwell in 
 the City of the Sun ; 
 
 whom the Sun 
 loves. 
 
 King Ramestes. 
 
 I have given 
 unto you 
 
 to reign with grace 
 over the whole 
 world ; 
 
 whom the Sun 
 loves ; 
 
 and APOLLO 
 
 the brave 
 truth-loving 
 son of Heron, 
 
 I I I I ! 
 
 bom of God 
 creator of the world, 
 
 to whom the earth 
 is subject 
 by his might 
 and bravery ; 
 King 
 
 RAMESTES, 
 
 son of the Sun, 
 immortal. 
 
 “APOLLO 
 
 I I i i l 
 
 I I 
 
 l i l 
 I 
 
 son of the Sun, 
 all-shining, 
 
 whom the Sun 
 
 approved ; 
 
 
 whom the Sun 
 
 approved, 
 
 strong in battle, 
 
 King 
 
 and great Mars 
 endowed ; 
 
 RAMESTES, 
 
 whose goodness 
 
 remains 
 
 to all time ; 
 
 whom Ammon 
 loves ; 
 
 who lias filled 
 with good 
 the temple of 
 the Phoenix. 
 
iiermapion’s obelisk. 
 
 91 
 
 /V 1 
 
 “ Another second, 
 line. 
 
 “ I the Sun, 
 lord of heaven, 
 have given you 
 life unfailing. 
 
 APOLLO 
 the brave 
 
 i i i r i 
 
 mi n 
 
 III I 
 
 lord of the 
 diadem; 
 unequalled, 
 who has placed 
 the statues 
 in this place ; 
 lord of Egypt ; 
 and has beautified 
 the City of 
 the Sun 
 like the Sun 
 himself, 
 lord of heaven ; 
 he hath done 
 a good work, 
 son of the Sun, 
 
 immortal. 
 
 “To whom the gods 
 have given 
 length of life. 
 APOLLO 
 
 the brave 
 son of Heron, 
 
 king 
 
 of the world 
 
 RAMESTES, 
 
 who has guarded 
 Egypt, 
 
 who has conquered 
 the foreigners ; 
 
 whom the Sun 
 loves, 
 
 to whom the gods 
 have given 
 great length of life ; 
 lord 
 
 of the world 
 RAMESTES 
 immortal. 
 
 “ Line the third. 
 
 “ I the Sun, 
 god, 
 
 lord of heaven, 
 to the king 
 
 RAMESTES 
 
 have given 
 strength and power 
 over all ; 
 
 whom APOLLO 
 
 truth-loving 
 I I I I I 
 
 i ! i ! 1 1 1 [ 
 
 Illiilii 
 
 lord of times, 
 and Vulcan 
 father of the gods, 
 have approved 
 for his bravery ; 
 
 king, 
 
 all-gracious, 
 6on of the Sun, 
 and 
 
 loved by the Sun. 
 
22 
 
 INTRODUCTION 
 
 “ On the North Side. 
 “ Line the first. 
 
 “ The great god 
 of the City of 
 the Sun, 
 heavenly 
 APOLLO, 
 
 the brave 
 son of Heron, 
 
 I l l i I 
 
 I I I 
 whom the Sun 
 begot, 
 
 whom the gods 
 honoured ; 
 king 
 
 of all the earth, 
 
 whom the Sun 
 approved. 
 
 The king 
 brave in war, 
 
 whom Ammon 
 loves, 
 and the 
 All-shining 
 has tried, 
 
 for a king for ever.' 
 
CHiEREMON. 
 
 23 
 
 Tzetzcs tlie grammarian, in liis Exegesis on Homer’s Iliad, 
 has saved for us a fragment from the lost work of Chawcmon 
 on hieroglyphics. It is too valuable to be omitted. Some of his 
 explanations confirm those given in the Vocabulary. Others 
 seem to be mistakes, but they may be of use in our future in- 
 quiries. The words of Tzetzes are as follows : 
 
 “ For Homer says this, after lie had been taught carefully all 
 the learning of the symbolic iEthiopic letters. For the iEtliio- 
 pians have no elements of letters, but instead of them various 
 animals and their parts ; and when the ancient priests wish to 
 keep concealed the physical nature of the gods, they explain 
 them to their own children by means of allegories and such like 
 symbols and letters. As Chaeremon the sacred scribe says, for 
 joy they paint a woman playing on a drum, and for misfortune, 
 an eye weeping; for not having, two empty hands outstretched; 
 for rising, a snake coming out of a hole ; for setting, the same 
 going in; for return to life, a frog; for the soul, a hawk; the 
 same for the sun, and for God ; for a child-bearing woman and 
 mother, and time, and heaven, a vulture ; for a king, a bee ; for 
 birth and self-born and male, a beetle; for the earth, a bull. 
 The foreparts of a lion signify according to them all government 
 and guard ; a lion’s tail, necessity ; a stag, the year, and a palm- 
 branch the same ; a boy signifies increase ; an old man, decay. 
 A bow, sharp force-, and there are a thousand other such.” 
 
 Upon this we remark the hands outstretched, No. 1555, mean 
 give ; the hawk means the soul, as in the wood-cut in the Title- 
 page; and it means the god Horns, in No. 114; the vulture. No. 
 1826, is mother ; the ant or bee. No. 663, is king ; the foreparts of 
 a bon. No. 1587, mean victorious ; a stag, No. 960, the year-, a 
 palm branch, No. 955, the year. The other characters mentioned 
 do not so well agree with the modern interpretation. 
 
 The work entitled the Hieroglyphics of Horapollo Nilous pro- 
 fesses to have been written in Coptic, and translated into Greek 
 by one Philip ; but in its present state it is Greek in more than 
 its language. It always speaks of the Egyptians as “ they” and 
 “ them,” and sometimes blunderingly attempts to explain Egyp- 
 tian words by the help of the Greek language. Upon the whole 
 
24 
 
 INTRODUCTION. 
 
 it seems more probable that it is a Greek work written by Philip, 
 from explanations given to him by Horapollo, and which he did 
 not understand. He gives, clause by clause, the description of 
 the hieroglyphical characters, and the reasons, founded on figu- 
 rative considerations, for the characters having such meanings. 
 As the greater part of the characters which he describes are not 
 found in any of the numerous inscriptions known to us, and as 
 most of the meanings are such that it is scarcely possible they 
 could have existed on the monuments at all, the work must be, 
 both on external and internal evidence, rejected as of little 
 worth. It is full of puerile reasoning. Out of the one hundred 
 and eighty-nine groups which Horapollo undertakes to explain, 
 it would be difficult to point out forty in which he has a know- 
 ledge of the true meaning ; and in most of these he is remark- 
 ably mistaken in the reasons which he assigns for the meaning. 
 He is not aware that the characters represent sounds, but sup- 
 poses them all to be figurative or allegorical. 
 
 We are told by Suidas that Horapollo was a grammarian of 
 the reign of Theodosius, who, after teaching for some time in 
 the schools of Alexandria, removed to Constantinople; but we 
 may fairly doubt whether our author is the person he is speaking 
 of. Beyond this doubtful account nothing else is known of him. 
 
 The following quotations will explain Horapollo’s mode of 
 reasoning and the extent of his knowledge. 
 
 HORAPOLLO. 
 
 Book I. 
 
 Chap 1. To denote an age [or period, alwv], they draw the 
 sun and moon, because their elements are lasting for an age 
 [i aicovia ]. But to write an age otherwise [meaning eternity], 
 they draw a serpent with its tail covered by the rest of its body. 
 
 Note. Thus in each of the hieroglyphics, for the words 
 ‘ year/ No. 953, ‘ month/ No. 9G8, and c day/ No. 1004, 
 which are the more common periods of time, we find a 
 sun ; and in the word ‘ month/ a moon, as well as in the 
 names of the several months. We find the serpent with 
 a long tail forming part of the words ( for ever/ No. 594 ; 
 
HORAPOLLO. 
 
 and the asp with a twisted tail is the word ‘ immortal/ 
 No. 286. 
 
 Again, This serpent the Egyptians call Ouraius, which is in 
 Greek basilisk. 
 
 Note. ChfpO is the Coptic for king, and hence the 
 Greek name for the animal, No. 286, a basilisk. 
 
 Chap. 3. When they wish to denote the natural year, imavros, 
 they draw Isis, that is to say, ( a woman/ By the same they also 
 represent ‘ the goddess/ And Isis with them is a star, called in 
 Egyptian Sothis, and in Greek the Dog-star, which seems also 
 to rule the rest of the stars. 
 
 Note. I do not find the word f year’ represented by a 
 woman ; but in the zodiac of the Memnonium, the twelve 
 months are enclosed within two female figures, each of 
 which, as No. 37, represents the heavens; and f the be- 
 ginning of the year/ the heliacal rising of the dog-star, or 
 time when that star rises with the sun, is a woman in a 
 boat. No. 1049; and in the planisphere on the temple of 
 Dendera we have a cow in a boat, No. 1048, for the same 
 part of the heavens, each meaning the goddess Isis. 
 
 Again, When they write a natural year otherwise, they draw 
 a palm-branch. 
 
 Note. As we have seen, in No. 953 and No. 954, a 
 palm-branch, &AI, and a T, is the hieroglyphical word 
 f year/ The Egyptian word was bait. 
 
 Chap. 4. When they write a month, they draw the moon 
 
 inverted, because they say that on its heliacal rising, 
 
 when it has come to fifteen degrees [from the sun], it appears 
 with its horns erect ; but in its decrease, after having completed 
 the number of thirty days, it sets with its horns downward. 
 
 Note. In all the hieroglyphics for c month/ the moon 
 has its horns downward, as in No. 977 ; but on the sar- 
 cophagus of the wife of Amasis, in the British Museum, 
 where the deceased is addressed ‘ Thy name is New Moon/ 
 the horns are upwards, as in No. 962. The resemblance 
 of this figure of the moon rising heliacally, when one day 
 old, to the moon in a boat, seems to be the reason why 
 
2G 
 
 INTRODUCTION. 
 
 the other constellations, when rising heliacally, in the zo- 
 diac of Dendera, are all in boats, as Nos. 1018 and 1019. 
 
 Chap. 5. When writing the current civil year, eros, they draw 
 the fourth part of an aroura [their term in the square measure 
 of land] . 
 
 Note. No. 954 seems to he the hieroglyphic here 
 meant, and it may be compared with No. 953. But the 
 palm-branch with a square is used when a number of 
 years are spoken of ; and a palm-branch with a ring is 
 used in dates ; which is the reverse of what seems to be 
 Ilorapollo’s meaning. 
 
 Chap. 7. Moreover the hawk is put for ‘ the soul/ from the 
 meaning of the name; for among the Egyptians the hawk is 
 called baieth. 
 
 Note. In many sculptures we see a bird over the mouth 
 of the dead man, meaning the soul which has quitted the 
 body. In Coptic, is a hawk. In chapter 34 this 
 
 bird is called the Phoenix. 
 
 Chap. 8. When writing Ares and Aphrodite, they draw two 
 hawks. 
 
 Note. Horns is often drawn as a hawk and as a hawk- 
 headed man, see No. 114; and the name of Athor, here 
 called Aphrodite, is written with a hawk within a house, 
 as No. 173. The word “'Athor’ is obtained from its re- 
 semblance in sound to the Coptic words for ‘ House of 
 Horus/ HI T £/J0p. 
 
 Chap. 9. To write ‘ mother,’ or ‘ Minerva,’ or ‘ Juno,’ 
 
 or “ two drachms/ they draw a vulture . . . ; Minerva and Juno, 
 because among the Egyptians Minerva is thought to preside over 
 
 the upper hemisphere and Juno over the lower, and 
 
 two drachms, because among the Egyptians the unit [of money] 
 is two drachms. 
 
 Note. The vulture, as in No. 1826, is the usual hiero- 
 glyphic for ‘ mother.’ In No. 39 we have the two god- 
 desses Neith and Isis, representing heaven and earth. As 
 our author remarks, a didrachm is the unit of money ; and 
 in Coptic there is a close resemblance between 
 
HORAPOLLO. 
 
 27 
 
 mother, and JUULT AAT, alone ; and in No. G35, mean- 
 ing ‘ sole king/ the vulture means sole. 
 
 Chap. 13. When signifying a mundane god, or Fate, or the 
 number five, they draw a star. 
 
 Note. We find the star part of the word ‘ God’ on 
 many occasions, as No. 296. 
 
 No. 1069 is the numeral ‘ five.’ 
 
 Chap. 16. Again, when signifying the two equinoxes, they 
 draw a cynocephalus sitting. 
 
 Note. On the ceiling of the Memnonium at Thebes a 
 sitting cynocephalus, or dog-headed monkey sitting on a 
 landmark, marks the summer solstice, as No. 1065. We 
 do not find it meaning the equinox. 
 
 Chap. 17. When they wish to denote ‘'courage,’ they draw a 
 lion. 
 
 Note. A lion seems to have this meaning in the hiero- 
 glyphics. See No. 1579 and No. 1584. 
 
 Chap. 18. When writing ‘ strength/ they draw the foreparts 
 of a lion. 
 
 Note. No. 1587 is the word XOp, victorious, and the 
 latter half of the word Neit-cori, or Nitocris, ‘ Neitli the 
 victorious.’ It is spelt THOR, but the instances are com- 
 mon of TH and CH being interchanged through the gut- 
 tural sound. 
 
 Chap. 21. When signifying the rising of the Nile, which in 
 
 Egyptian they call NOUN, they sometimes draw a lion, 
 
 and sometimes three large waterpots, and sometimes heaven and 
 earth gushing forth water. 
 
 Note. In Coptic we still have the word rtOTrt for 
 water-, and the god of the Nile is called Hapinoun, or 
 ‘waterman/ No. 185; though more usually Hapimou, 
 No. 184. 
 
 We also meet with the title ‘lord of the waters/ as 
 No. 690, with a waterpot. 
 
 Chap. 24. When they wish to write ‘ protection/ they draw 
 two human heads, that of a man looking inwards, and that of a 
 woman looking outwards. 
 
28 
 
 INTRODUCTION. 
 
 Note. No. 1354 and No. 1357 each mean ' guardian 5 
 and ' belonging to / and No. 1467 means ' hero.’ 
 
 Chap. 26. When they wish to denote an opening, they draw 
 a hare. 
 
 Note. Horapollo probably means a rabbit, as there is 
 a resemblance between the hieroglyphic name of the ani- 
 mal SO AT, No. 1877, and the Coptic word fTcJOTg,, to 
 burrow. When a rabbit occurs in the hieroglyphics it 
 has that syllabic sound, and, with the letter It, it forms 
 the very common word CO'fTert ,just, as in No. 1692. 
 
 Chap. 32. When they would represent ' delight/ they write the 
 number sixteen. 
 
 Note. We have a coin of Hadrian, with the figures 
 Sixteen over a reclining figure of a river gocf, to denote 
 that sixteen cubits was the height of rise in the Nile at 
 all times wished for. We have other coins on which the 
 river god is surrounded by sixteen little naked children 
 or Cupids ; and it would almost seem that the Alexan- 
 drian artist had, in this case, had in his mind the simila- 
 rity in sound, in the Latin language, between Cupids and 
 cubits. 
 
 Chap. 28. To denote Egyptian letters, or a sacred scribe, or 
 a boundary, they draw ink, and a sieve, and a reed. 
 
 Note. In No. 328 the hieroglyphic for 'scribe’ and 
 ' letters’ we perhaps have these objects. On the Rosetta 
 Stone this character is not used when Greek letters are 
 spoken of. 
 
 Again, And among the sacred scribes there is a sacred book, 
 called Ambres, by which they judge as to a person lying sick, 
 whether he will live or not. 
 
 Note. We recognize this word on the Gnostic gems in 
 the word ' cliambre.’ 
 
 Chap. 39. And again, when they would write 'sacred scribe/ 
 or prophet, or cmbalmer, or spleen, or smelling, or laughter, or 
 sneezing, or government, or a judge, they draw a dog. 
 
 Note. Anubis was the god of embalming; and the 
 pi’iest whose duty it was to embalm the dead is repre- 
 
HORAPOLLO. 
 
 29 
 
 sented with a dog’s head. See No. 148. He probably 
 wore a mask of that form, for his dog’s head is always 
 large enough to hold a man’s head concealed under it. 
 A dog-headed sceptre, No. 1 125, is also the hieroglyphic 
 for ‘ power.’ But, by the help of the next chapter, we 
 see that our author more particularly meant the dog 
 Cerberus, which is more correctly an hippopotamus, and 
 stands before Osiris in the judgment scene on the papyri, 
 as the accuser of the deceased. 
 
 Chap. 40. But when they would write ‘ government,’ or a 
 ' judge,’ they place before the dog a royal garment. 
 
 Note. This is always the case in the judgment scene : 
 it is the skin of some spotted beast, hanging on a pole, 
 as No. 152. 
 
 Chap. 43. When writing ' purity,’ they draw fire and water. 
 
 Note. We find a flame of fire and a bucket of water 
 with this meaning. See No. 361, ‘ purifications.’ 
 
 Chap. 44. When anything unlawful or hateful, they draw a 
 fish. 
 
 Note. The nearest hieroglyphic to this is the word 
 ‘ dead,’ No. 1655, in which the letter M is a fish. 
 
 Chap. 46. To denote manliness with prudence, they draw a 
 bull. Note. No. 1624 is the word f brave.’ The arm is only 
 the final vowel. From JULACI, a bull , we get JL*.ACe, to 
 fight, by the similarity of sound. 
 
 Chap. 52. And when writing f knowledge,’ they draw an ant. 
 
 Note. The group, No. 663, forms the title of one of 
 the four chief orders of the priesthood, and was also used 
 by the king. 
 
 Chap. 53. And when they wish to write ‘ son,’ they draw a 
 goose. 
 
 Note. No. 1789 is f son,’ and No. 1797 ‘ daughter.’ 
 
 Chap. 54. For an unjust and ungrateful man they draw two 
 claws of an hippopotamus turned downwards. 
 
 Note. No. 1673 and No. 1475 the hieroglyphical 
 groups for ‘ enemies’ and ‘ fallen’ begin with the charac- 
 ter here spoken of. 
 
30 
 
 INTRODUCTION. 
 
 Cliap. 59. Tlie serpent’s name, among tlie Egyptians, is meisi. 
 
 Note. We find this name in hieroglyphics, as No. 1848, 
 where it is followed by the determinative sign, to distin- 
 guish it from ‘ born.’ We have the same word in Coptic 
 for ‘ serpent,’ JL*-ICI. 
 
 Chap. 60. And otherwise, to denote a watchful king, they 
 draw a serpent watching ; and in the place of the king’s name, 
 they draw a watcher. 
 
 Note. There seems to he a mistake in this sentence ; 
 and I should conjecture that, instead of the last word, 
 < pv\cuca , a watcher , we should read yvira, a vulture ; and 
 that the group meant was No. 653, a ‘ sole ruler,’ or 
 f monarch.’ 
 
 Chap. 62. When denoting a people obedient to a king, they 
 draw a bee. 
 
 Note. Our author seems to be thinking of the twig 
 and insect. No. 642, the well-known title of the kings. 
 It is strictly a double title, each used by an order of 
 priests, and one peculiar to the upper, and one to the 
 lower country. Hence it is to be translated ‘ king of 
 Upper and Lower Egypt.’ 
 
 Chap. 70. When they speak of darkness, they draw the tail 
 of a crocodile. 
 
 Note. No. 1714 may be meant for a crocodile’s tail. 
 It is the word ( black,’ and has that meaning from the. 
 similarity in sound between ^a/u.yp'r], Herodotus’s name 
 for a crocodile, and KAX*.€, the Coptic for black. 
 
 Book II. 
 
 Chap. 3. Two feet joined, and walking, signify the path of 
 the sun in the winter solstice. 
 
 Note. In the zodiac of Dendera the twelve signs are 
 enclosed within two female figures, represeuting the hea- 
 vens, as in No. 39, where the feet represent the summer, 
 and the hands the winter solstice. 
 
 Chap. 5. The hands of a man, one holding a shield and the 
 other a bow when drawn, denote the front of the battle. 
 
HORAPOLLO. 
 
 31 
 
 Note . The hieroglyphic nearest to this is No. 1777, a 
 man’s arms, one holding a shield and the other a club. 
 This is the word ‘ brave’ or ‘ victorious.’ 
 
 Chap. 9. When we would denote the loins or constitution of 
 a man, we draw the backbone; for some say that the seed is 
 brought from thence. 
 
 Note. No. 1807, which is a thigh-bone with the flesh 
 on it, is the word ‘ son,’ and may be the hieroglyphic 
 here meant. 
 
 Chap. 11. Two men joining their right hands denote concord. 
 
 Note. We find this group in the hieroglyphics, as No. 
 1494, and it seems to mean f friends.’ 
 
 Chap. 12. A man armed with a shield and a bow denotes a 
 crowd. Note. We find a man with a bow for the word ‘ sol- 
 dier,’ as No. 1 765 ; and a man with an arrow, as No. 1 766, 
 with the same meaning. 
 
 Chap. 29. Seven letters enclosed in two rings signify a song, 
 or ‘ infinite,’ or c fate.’ 
 
 Note. This seems to allude to the seven tens in No. 
 1070, which mean the seventy days of mourning and em- 
 balming between the death and burial, during which the 
 funeral song may have been sung. 
 
 Chap. 30. A straight line, together with a curved line or a 
 ten, signify pi’ose writing. 
 
 Note. I know no such group as our author speaks of ; 
 but as we have seen, in No. 1070, a curved line is a ten. 
 
 Chap. 32. When they wish to draw a woman who remains a 
 widow till death, they draw a black dove. 
 
 Note. The vulture. No. 1826, which is more often the 
 word f mother,’ is also ‘ widow ;’ as with us, the queen- 
 mother is the queen-widow. Moreover, in Coptic, the 
 words ‘ mother’ and f solitary’ are nearly the same. 
 
 Chap. 41. When they wish to signify a man that caught a 
 fever and died from a stroke of the sun, they draw a blind beetle. 
 
 Note. This is a good instance of how our author blun- 
 ders about the meaning of a group, without quite under- 
 standing it. The scarabaeus rolling up a ball of dung 
 
32 
 
 INTRODUCTION. 
 
 between its feet, as in No. 123, is one hieroglyphic for 
 Horus-Ra, the sun. 
 
 Chap. 56. When they wish to signify a king that governs 
 absolutely and shows no mercy to faults, they draw an eagle. 
 
 Note. The eagle and globe, No. 629, is the usual title 
 of a king. The eagle is an A, the globe is Ra, the sun, 
 making the word O'tfpO, king ; and, with the article pre- 
 fixed, the well-known word Pharaoh. 
 
 Chap. 57. When they wish to signify a great cyclical renova- 
 tion, they draw the bird phoenix. 
 
 Note. We have a coin of the emperor Antoninus, with 
 the word AIUN, the age or period, written over an ibis, 
 with a glory round his head. This was coined at the end 
 of one sothic period, or great year, and the beginning of 
 another. On each of these occasions the ibis or phoenix 
 w r as said to return to earth. In hieroglyphics, the palm- 
 branch, fv<LI, with the letter T, No. 953 and No. 954, 
 is the word f year and the bird seems to have that 
 meaning from the similarity of sound between that word 
 and a bird. In Greek the fabled bird seems only 
 
 to have obtained its name phoenix from cfroivi the palm- 
 branch. 
 
 Chap. 72. When they wish to denote a man that passes fear- 
 lessly through the evils which assail him, even until death, they 
 draw the skin of an hyaena. For if a man clothe himself in this 
 skin, and pass through any of his enemies, he will be injured by 
 none, but pass through without fear. 
 
 Note. The skin of an hyaena, as No. 152, is hung be- 
 fore Osiris in the judgment scene, when the dead man is 
 brought to his trial. And again, on the funereal tablets, 
 we sometimes see the deceased clothed in an hyaena’s 
 skin. Either of these may have given rise to our author’s 
 remark. 
 
 ' Chap. 73. When they wish to signify a man skilled in hea- 
 venly matters, they draw a crane flying. 
 
 Note. No. 307 is the word f high-priest,’ in which the 
 flying crane is the first syllable. 
 
IIORAPOLLO. 
 
 33 
 
 Chap. 115. When they wish to signify a prolific [or a gene- 
 rous] man, they draw a house-sparrow. 
 
 Note. No. 1G00 is the word f great/ of which the first 
 character is a sparrow or swallow. 
 
 Chap. 116. When they would signify a man that is constant 
 and uniform, they draw a lyre. 
 
 Note. The character No. 1283 is the word ‘ like/ 
 
 Chap. 118. When they wish to signify a man that distributes 
 justice equally to all, they draw the feather of an ostrich. 
 
 Note. No. 253 is the god or goddess of Truth. The 
 letters are mo, forming the word AJLHI, true. 
 
 Chap. 119. When they wish to signify a man that is fond of 
 building, they draw a man’s hand. 
 
 Note. No. 1718 is the word f to set up/ or build. 
 
 The Tablet of Abydos may also be considered as a translated 
 monument, by comparing it with Manetho’s lists of kings. This 
 is a slab of limestone discovered by Mr. W. J. Bankes, in 1818, 
 
 ! on the Avail of a ruined temple at Abydos, or This, one of the 
 I early capitals of Egypt. It contains three rows of kings’ names, 
 
 [ and had originally twenty-six ovals in each row. In the bottom 
 row the two names of King Rameses II. Avere repeated thirteen 
 times in various forms. The names in the top toav are all broken, 
 and hitherto they have added nothing to our knowledge. But 
 the middle row is the most valuable historical record yet found 
 in Egypt. It ends with the tAVO names of Rameses II., before 
 which are placed in single ovals the names of his predecessors 
 on the throne. These Avere, when it was discovered and copied 
 by Mr. Bankes, sixteen in number, and they have been, in all 
 probability, twenty-four. These single ovals contain, in every 
 j case except one, the kings’ first names, which have not usually 
 been used by the Greek writers. But the second names which 
 belong to each, and by which we name the kings, are repeatedly 
 found on other monuments. The one excepted case is that of a 
 queen ; and the queens have no second name. 
 
 The folloAving are the names in this tablet, with the second 
 names added from other monuments, and the translations of 
 
 D 
 
34 
 
 INTRODUCTION. 
 
 both, at the side. Remark, however, that the titles over soar 
 of the names in the following list are not those used in th 
 tablet. 
 
 First Names, 
 being those of the Tablet. 
 
 ▼ 
 
 uu 
 
 
 ANVA 
 
 V 
 
 £2 
 
 Second Names, 
 being those used in the author 
 
 AMNMi ThR. 
 Amunmai Thori. 
 
 Ra Mes Ho. 
 Meslioplira. 
 
 
 ? 
 
 
 OSRTSN. 
 
 Osirtesen. 
 
 Ra Mes K o. 
 
 Meskora. 
 
 (Ti 
 
 uu 
 
 OSRTSN. 
 
 Osirtesen. 
 
 Ra NSMAT. 
 
 /W^ 
 
 A M N Mi Th R. 
 Amunmai Thori. 
 
 Ra S M A oB 0. 
 Scemiophra. 
 
 Ra K B. 
 Chebra. 
 
 AM S. 
 Amosis. 
 
TABLET OF ABYDOS. 
 
 35 
 
 First Names, 
 being those of the Tablet. 
 
 Ra Seb K. 
 
 Sebekra. 
 
 Second Names, 
 beintr those used in the authors 
 
 
 A M N 0 Th Ph. 
 
 Amunotliph. 
 
 Ra A Ho K. 
 
 Thoth M S Mes H Ra. 
 
 Meslioplira Thotlnnosis. 
 
 Ra A Ho N. 
 
 ms 
 
 Thoth M S Mes oB Ho. 
 
 Mesboph Tliothmosis. 
 
 Ra Men Ho. 
 
 Menboplira. 
 
 
 
 
 Thoth M S oB Ho. 
 
 Tbotbmosis. 
 
 Ra A Ho 0. 
 
 Abora, or Homs. 
 
 A M N 0 Th Ph. 
 
 Amunotlipb. 
 
INTRODUCTION. 
 
 36 
 
 First Names, 
 being those of the Tablet. 
 
 Ra Men Ho O. 
 
 Menlioplira. 
 
 Second Names, 
 being those used in the authors. 
 
 Thoth M S Mes Mes O. 
 
 Thotlimosis. 
 
 Ra Mi K. 
 
 Mykera. 
 
 A M N 0, 4-e. 
 
 Amunothph. 
 
 
 k| 
 
 A M N Mi AN M Neb. 
 
 Amunmai Anemneb. 
 
 Ra Men P T T. 
 
 Ra Men Mi. 
 
 r%\ 
 
 1 
 
 r%\ 
 
 flip 
 
 iX 
 
 Ra MSS 0. 
 
 Ilameses. 
 
 
 
 
 PTH M 0 1 N. 
 
 Oimeneptbab. 
 
 Ra Amun Mi M S So. 
 
 Amunmai Ilameses. 
 
MANETHO. 
 
 37 
 
 This list of kings’ names on the Tablet of Abydos, or rather 
 the second names which belong to them, may he now conveni- 
 ently compared with the names given by the historian Manetlio. 
 A few other names have been added in italics, from other monu- 
 ments mostly iu the British Museum, in order to make the 
 comparison more satisfactory, and to explain why the two lists 
 differ. The first two names are from other tablets. Manetlio 
 has no earlier Theban names than these. 
 
 From the Monuments. 
 
 Amunmai Thori I. 
 
 Osiri-gesen, or Osirtesen I. 
 Amunmai Thori II. 
 Osirtesen II. 
 
 Labaris, on Tablet ofKarnak. 
 Osirtesen III. 
 
 Amunmai Thori III. 
 Scemioplira. 
 
 Chebra, on Tablet of Karnak. 
 Chebra-Amosis. 
 
 Amunothph I. 
 
 His widow Ames Athori. 
 Meslioplira Thothmosis I. 
 Meshoph Thothmosis II. 
 
 Thothmosis III. 
 Amunothph II. 
 
 Thothmosis IY. 
 
 His widow Mautmes. 
 
 Her daughter Amun Rathos. 
 Amunothph III. of the vocal 
 statue. 
 
 Perhaps a brother. 
 
 Amunmai Anemneb. 
 
 From Manetho. 
 
 11 th dynasty of Thebans. 
 Sixteen kings, of whom the 
 last was Ammenemes. 
 
 12 th dynasty of Thebans. 
 Sesoncliosis, or GesonGoses. 
 Ammenemes. 
 
 Sesostris. 
 
 Labaris of the Labyrinth. 
 Ammeres. 
 
 Ammenemes. 
 
 Queen Scemiophris. 
 
 18^/i dynasty of Thebans. 
 Amosis. 
 
 Chebros. 
 
 Amenoph. 
 
 Amersis. 
 
 Misaphris. 
 Mispliragmuthosis. 
 Tuthmosis. [tue. 
 
 Amenophis of tbe vocal sta- 
 Horus. 
 
 Acherres. 
 
 Rathos, or Athoris. 
 
 Chebres. 
 
 Acherres. 
 
 Armeses, or Armais. 
 
38 
 
 INTRODUCTION. 
 
 Raineses I. 
 Oimeneptliah I. 
 
 Ramesses. 
 
 Amenophatli. 
 
 Rameses II. 
 
 19/A dynasty of Thebans. 
 Sethos, or Rameses. 
 
 Tims we have a record made in the reign of Rameses II., 
 about the year b.c. 1150, and, in its broken state, reaching back 
 through seventeen reigns, or nearly four hundred years, and 
 teaching us how far we may rely upon the lists of kings in Ma- 
 netho, Eratosthenes, Herodotus, and Diodorus. It agrees closely 
 enough with Manetho to make us value highly his list of names, 
 and at the same time to prove that he did not mean us to under- 
 stand his numerous dynasties as all following in one succession. 
 It shows that what he calls the XHtli dynasty was immedi- 
 ately followed by his XVIIItli, which were both of Thebes, while 
 the intermediate kings were at the same time reigning in other 
 parts of Egypt. It agrees very little with Eratosthenes ; and it 
 shows that Herodotus and Diodorus are for the most part writ- 
 ing about the kings of Lower Egypt, aud very little about these 
 kings of Thebes. 
 
 This tablet was first published by Mr. Bankes, in Salt’s Essay , 
 and since in Wilkinson’s Materia Hieroglyphica, and in Burton’s 
 Excerpta. 
 
 Lastly, the Greek authors have given us a long list of names, 
 both those of the gods of the country and those of the kings, in 
 which we may include the Ptolemies and the Roman emperors. 
 All these are to be found in the hieroglyphics, though not always 
 spelt very closely after the Greek pronunciation. Upon these 
 names we chiefly rely for the force of the characters. 
 
VOCABULARY. 
 
The abbreviations made use of in these pages will be best 
 explained by the following examples : 
 
 R. S. 5. means Rosetta Stone, line 5. 
 
 E. I. 118, 20. The author’s Egyptian Inscriptions, plate 118, 
 
 M. H. i. 33. 
 
 line 20. 
 
 Sir Gardner Wilkinson’s Materia Hieroglyphica, 
 part i. plate 33. 
 
 H. 66, Im. 
 
 Hieroglyphics of the Egyptian Society, by Dr. 
 Young, plate 66. I m points to the spot on 
 the plate. 
 
 S-E. 5. 
 
 Hieroglyphics of the Syro-Egyptian Society, 
 plate 5. 
 
 M. R. 115. 
 
 Rosellini’s Monumenti Regale, plate 115. 
 
 M. C. 39. 
 
 Rosellini’s Monumenti Civile, plate 39. 
 
 B. 57. 
 
 Burton’s Excerpta, plate 57. 
 
 K. 153. 
 
 The author’s Chronology and Geography of An- 
 cient Egypt-, the 153d name in the list of 
 kings. 
 
41 
 
 VOCABULARY. 
 
 1. TnE Sun, in sound ra, from the Coptic pH; “ Seveclius, 
 beloved by Ptbali the lord of Memphis, living like Ra for ever,” 
 E. I. 36, 1. “ Oimenepthah, beloved by Pthah-sokar-Osiris, 
 giver of life, like Ra,” E. I. 37, b 5. The character is a simple 
 imitation of the sun itself. 
 
 2. The same; “The boat of Ra” is written under the prow 
 of the vessel in the ceremony of carrying out the statues of the 
 gods on the Nile, E. I. 28. Here the globe is the letter R, and 
 a vowel is added to complete the word ra. 
 
 3. The same, with the sacred asp as an ornament; “ His fa- 
 ther, a priest of the great Ra ; his mother, a priestess of the 
 great Ra,” E. I. 39, 3. 
 
 4. The same, with two asps ; “ The priest, the son of Ra, 
 lord of battles, Ptolemy immortal, beloved by Ptbali and Isis, 
 loving his parents, loving his sister,” H. 65, K o. 
 
 5. The same, forming the last syllable of the word OURO, 
 king ; H. 7. The character for f life/ which hangs from the asp, 
 is only an ornament. 
 
 6. The same ; a figure of the god. In numerous places it is 
 the first syllable of the name of Raineses. 
 
 7. The winged Sun, at the head of numerous funereal tablets. 
 “ The lord of the country, the great god, the sun,” E. I. 3. 
 
 8. The Sun, with another form of the A ; see No. 19. 
 
 9. The figure of the Sun, which follows his name in E. I. 15. 
 He is there presenting the word ‘ life’ to the word ‘ king/ the 
 title of Rameses II. This is not unlike the enactment in the 
 Rosetta Stone, that the god shall present the weapon of victory 
 to the statue of the king. 
 
 10. A female Ra, over the head of the goddess in B. 38. The 
 first letter is the feminine article prefixed. She presides over the 
 
42 
 
 VOCABULARY. 
 
 month of Thoth, or rather over the sign of Cancer in the zodiac. 
 
 11. Am un, the name of a god; “ The high priest belonging 
 to Amun,” H. 13, F r. He was the god of Thebes, which city, 
 in Nahum, ch. iii. 8, is called No- Amun, the great Amun. Most 
 of the kings of Thebes were called Amunmai, ‘ beloved by Amun.’ 
 The word may be derived from i-JULOttl, to govern. 
 
 12. The same ; “ The priest of Amun , Osorkon,” H. 43, H 1. 
 This is spelt with the letters M, N, for Amun, as in Coptic 
 JULOItl is used for <LJULOm. 
 
 13. The same, being the figure of the god, distinguished by 
 his high crown and the ostrich feather in his hand ; it is often 
 the first two syllables of the name Amunmai Rameses. 
 
 14. Amun-Ra, a god uniting the two characters of Amun 
 and Ra. He was particularly worshipped at Thebes. “ Amun- 
 Ra king of the gods/ 5 E. I. 43, 3, 1. 
 
 15. The same; “Amun-Ra, lord of cities, lord of heaven,” 
 E. I. 22, where the god is presenting life and power to Amun- 
 otliph III. 
 
 16. The same; “The deified priest of Amun-Ra ,” E. I. (se- 
 cond series) 2, 4. The syllable Ra is here spelt with characters 
 not usually used in the name of the god. 
 
 17. Over the figure of a god in B. 49. It is also part of the 
 prenomen of Rameses II., K. 98 and 99, which is translated by 
 Hermapion “ Whom the Sun approves.” The Anubis staff is A, 
 the ostrich-feather mun, and the globe ra. 
 
 18. The same, in the prenomen of Shisliank II., K. 153. The 
 ostrich-feather alone is in the place of the god with the feather 
 on his head in the last word. 
 
 19. The same; E. I. 59, 29. The letters are M, N, R, A. The 
 letter M has the force of am. 
 
 20. The same ; “ On the grand festival days, at the going out 
 from the temple of the portable statue of the god Amun-Ra, they 
 shall also carry out the shrine and portable statue of the god 
 Epiplianes most gracious,” R. S. 8. 
 
 21. Adon-Ra, a god mentioned on the sarcophagus of the 
 wife of Amasis, a few years before Cambyses, E. I. 117, 17; and 
 also in the reign of Tiberius, E. I. 119, 2. 
 
VOCABULARY. 
 
 43 
 
 22. The same. At Alabastron lie was worshipped as a Sun, 
 every one of whose rays ends in a hand, a sculpture probably of 
 the reign of Artaxerxes Longimanus ; B. 6. The name is pos- 
 sibly from the Hebrew word lord. 
 
 23. The same ; over the figure of the god Ra, in a tablet of 
 the reign of llameses II., B. 57. It must be read Adon-Ra-IIfo ; 
 see No. 34, where Hfo is a name for the god Nef or Knef. 
 
 24. Oben-Ra ; over the figure of a god on the sarcophagus of 
 Amyrtseus, E. I. 30. The god’s two horns are added as a de- 
 terminative sign. Also without the horns on the sarcophagus of 
 the queen of Amasis, E. I. 118, 17. 
 
 25. The same; under the figure of the sun, on the triple 
 mummy-case in Dr. Lee’s museum, of about the same date. It 
 may possibly be the Persian mode of pronouncing Amun-Ra. 
 
 2G. The same ; on an ivory fragment in the British Museum, 
 found at Nineveh. It is spelt Aobeno-Ra. 
 
 27. Nef, followed by the figure of the god with a ram’s head ; 
 E. I. 4, 4. lie was worshipped at Syene, where there is a Greek 
 inscription to him, of the time of Caracalla, under the name of 
 Jupiter Ammon Cenubis. Strabo says that Knuphis was wor- 
 shipped at Elephantine. From ttICJI, a spirit. 
 
 28. The same; “ Amunothph III., the holy son of Nef” H. 
 56, E s. 
 
 29. The same ; “ Nef, lord of the Nile,” over the sitting fi- 
 gure of the god, H. 57, C d. “ Nef, lord of Upper Egypt,” E. I. 
 39, 7. 
 
 30. Probably the same, see No. 33 ; over a god represented 
 by the scarabseus, and called “ Father of the gods,” M. H. i. 20. 
 This character for np was in later times used for a B. See the 
 Alphabet. 
 
 31. Nef-Ra, a god uniting the two characters of the spirit 
 and the sun ; H. 56, Y u, where Amunothph III. is sacrificing to 
 the boat of Nef, which holds statues of several gods, and is orna- 
 mented at each end with a ram’s head. 
 
 32. The same; E. I. 39, 7. Here the word c Nef ’ has a 
 plural termination, in which it agrees with Anubis, No. 140 and 
 No. 141. The three strokes did not merely convey the idea of 
 
44 
 
 VOCABULARY. 
 
 plurality, but the vowel sound or syllable with which plural 
 nouns usually ended. Thus the god’s name was Nefo-Ra. In 
 No. 29 and No. 31 it also ends with o. 
 
 33. The same ; E. I. 59, 3. This confirms our No. 30. 
 
 34. The same ; E. T. 28, where he has the usual figure with 
 a ram’s head and the sun between his horns, and is being carried 
 in his boat on the Nile in grand procession. The name is Ilfo. 
 
 35. The same; M. H. i. 3, where he is accompanied in his 
 boat with seven other gods, a steersman, and the deceased wor- 
 shipper. 
 
 36. Amun-Nef; H. 43, I q. 
 
 37. The goddess Neith ; Denon, pi. 129, where she is sur- 
 rounded with stars, and repi'esents the canopy of the heavens. 
 
 38. The same ; M. H. i. 3, where the god Nef-Ra is standing 
 under this serpent as a canopy, and is accompanied by the name. 
 No. 35. 
 
 39. Neith and Isis, the goddesses of the heavens and earth ; 
 Denon, pi. 129. These three are pictures, not hieroglyphics, but 
 here introduced to explain the following groups. 
 
 40. The same, or rather the Heavens and the Earth ; “ Pthah 
 ruler of the heavens and the earth,” B. 56. 
 
 41. The Heavens; “ Isis the great mother-goddess, like Ra, 
 queen of the heavens,” E. I. 4, 1. Also heavenly; “ The hea- 
 venly king, the brave son of Amun,” is at the head of the obelisk, 
 E. I. 42, 3. Also the ; “ Chief of the soldiers” is a title of 
 Hapimen, in E. I. 44, 28. In Coptic, TTH is both the and the 
 heavens. In No. 630 it is the first syllable of the word Pharaoh, 
 or Pa-ouro, the king. 
 
 42. The same; “ The gods rulers of the heavens,” E. I. 57, 
 14. Also the goddess Neith ; “ Neith, mother of the gods and 
 queen of heaven,” M. H. i. 12. It is the letters N, T, followed 
 by the determinative sign. 
 
 43. The same, followed by the feminine termination ; “Ho- 
 nour to Neith,” M. H. i. 12, where the goddess is distinguished 
 by a jar on her head, which is the letter N of this group. 
 
 44. The same, used as an adjective; “ Honour to the Neith- 
 like, Osiris-like divine wife, the queen deceased,” E. I. 57, 8. 
 
VOCABULARY. 
 
 45 
 
 45. The same, used for the heavens ; “ Isis-Athor queen of 
 the heavens,” E. I. 2. 
 
 46. The same, followed by a common determinative sign for 
 this goddess; E. I. 16. 
 
 47. The same, followed by another determinative sign ; 
 “ Neith, queen of Upper Egypt, the great divine mother 
 
 “ Neith, queen of Lower Egypt, the lady of Sais,” E. I. 16. This 
 goddess was sometimes taken for the Minerva of the Greeks. 
 
 48. The same, being the first syllable of the name of queeu 
 Nitocris; K. 61, translated by Eratosthenes ‘ Minerva the vic- 
 torious.’ 
 
 49. The determinative sign following the name of this god- 
 dess in II. 66, Q o. She has the sun and an asp on her head ; 
 and her sex is marked by the lotus flower in her hand. 
 
 50. Chonso, a god who forms a trinity with his father Annin - 
 Ita and his mother Maut or Athor ; M. R. 48. Like Horus, he 
 has a large lock of hair hanging over one ear, as a mark of youth- 
 ful rank. The three gods above quoted formed, in later days at 
 least, a regular trinity in unity. According to Plutarch, Amun- 
 Ra made himself three-fold, because everything perfect has three 
 parts. We find this name as part of the name Pet-chonsis, or 
 priest of Chonso, on a papyrus in Youug’s Discoveries. 
 
 51. The same; M. H. i. 24. Here the twig has the force of 
 S, while in the last it was the syllable SO. 
 
 52. Seb; “ Seb, father of the gods,” M. II. i. 11. “ Honour 
 to Seb, god of gods, with offerings of oil, oxen, and geese from 
 the lady,” E. I. 51. Seb was the god to whom the seventh day 
 was sacred, and it is not improbable that the Hebrew word sab- 
 bath was borrowed from the Egyptian, being the day of Seb. 
 
 53. Probably the same; it is one of the titles of Sevechus, 
 M. H. i. 36. 
 
 54. The same; over the figure of the god, B. 22. 
 
 • 55. Seb, and the other gods, those probably that were wor- 
 
 shipped in the same temple with him ; E. I. 36. 
 
 56. A female Seb ; B. 22. The name is followed by the asp, 
 the determinative sign of a goddess. 
 
 57. Sabak ; written under the figure of the crocodile-headed 
 
46 
 
 VOCABULARY. 
 
 god, B. 15. He is probably the same as Seb. He was the god 
 of Ethiopia, where crocodiles are more common than in Egypt. 
 King Sabakothph was named after him, as also was king Seve- 
 chus. 
 
 58. The same; M. H. i. 35, and E. I. 53, b 13. 
 
 59. The same ; the figure or determinative sign after the 
 name, in M. H. i. 35. 
 
 60. The same; part of the name Sabakothph, No. 1961. 
 
 61. Sabak-Ra, a god formed of the two gods; “Sabak-Ra, 
 lord of Ombos,” M. H. i. 35. 
 
 62. Chem, a god who takes his name from KRJL*.H, Egypt ; 
 M. H. i. 6; B. 50, 4. It is spelt kemf. The bull is and 
 also the determinative sign, being the bull Mnevis of Heliopolis. 
 
 63. The same ; he was the god of generation, and had the 
 attributes of Priapus. He holds a whip in his right hand, while 
 his left is under his dress, H. 12; M. H. i. 6. 
 
 64. The same ; over the figure of a god in the boat of Ra, 
 E. I. 28 and 31. It is spelt km. 
 
 65. Amun-Ehe-Chem ; over the same god, on the temple of 
 Karnak, H. 12; M. H. i. 6. We have here a T instead of a K; 
 but we shall see many other words in which it has that force. It 
 probably was sounded as a guttural. The first half of this name, 
 Amun-Ehe, is the word Mnevis, the Greek name for the hull of 
 Heliopolis. 
 
 66. Chem, spelt THM; hut, as in the last, the T is the gut- 
 tural. This is the god worshipped in the neighbourhood of He- 
 liopolis ; and he gives its name to the city called Tlioum in the 
 Itinerary, and Etliam in Exodus xiii. 20. He forms a trinity 
 with Aroeris and Ra, in E. I. 46, 4. In M. R. 39 he wears the 
 double crown, and is in company with Mando, who has the sun 
 on his head. “ Chem, lord of the land of San,” E. I. (second 
 series) 79, 7. 
 
 67. The same ; E. I. 59, 33. 
 
 68. The same, without the final M, which in many words was 
 dropt from indistinct utterance ; “ She is Adon-Ra, defender of 
 Tanis ; she is Chem, the father of the gods,” E. 1. 117, 17. “ Ho- 
 nour to Chem, lord of Tanis, with various offerings,” E. I. 51. 
 
VOCABULARY. 
 
 47 
 
 G9. The same ; “ Amunmai Rameses, beloved by Chem the 
 hull” B. 51. This is on the fallen obelisk of Alexandria, which 
 once stood at Heliopolis. 
 
 70. Probably the same; E. I. (second series) 34. It maybe 
 compared to No. 64. The tall crown peculiar to the god Amun 
 may have the force of an M. 
 
 71. Amun-Ra-Chem, a trinity in unity, or god -with the attri- 
 butes of three ; “ Honour to Amun-Ra-Chem, lord of the palace,” 
 meaning the Memnonium of Thebes, B. 46. 
 
 72. The same ; M. H. i. 2 ; E. I. (second series) 34. 
 
 73. Hortjs-Chem. He is called Lord of Tanis on an inscrip- 
 tion in that city, B. 40. 
 
 74. Probably Chem, though spelt khb ; “ The temple of the 
 lord Chem, guardian of the city of Hanes,” E. I. 16. B is some- 
 times interchanged with M, as D with N, arising from the use of 
 MP to represent B, and NT to represent D. 
 
 75. Amun-Chem ; “ Son of the priest of Amun-Chem, a guar- 
 dian,” E. I. 35, a 14.. 
 
 76. Isis; “Isis, the great mother-goddess, like Ra, queen of 
 heaven, mistress of the gods,” E. /. 4, 1. The throne is the 
 word ISI ; it is followed by the feminine termination. Plutarch 
 says that Isis was sometimes called ^ovd, evidently from AJL.UX, 
 mother, with the article postfixed. In the Greek inscriptions she 
 is called the goddess with ten thousand names. She is known by 
 the throne worn on her head as an ornament. 
 
 77. The same ; E. I. 28, where she is in the boat of Ra, and 
 is in the form of an asp. 
 
 78. The same ; M. H. i. 14, where she has the cow’s head, 
 and is suckling her son Ilorus. It is spelt Hisi. 
 
 79. The same ; over her figure in H. 67, K y. The first cha- 
 racter is probably a vowel. 
 
 80. The same, being the letter S, with the feminine termina- 
 tion ; over the usual figure of the goddess, II. 68, K s. 
 
 81. The same, spelt Isiti ; M. H. i. 1. 
 
 82. The same; “Isis, queen of heaven,” E. I. 1, 1. It is in 
 sound like the last, from C<*uf~, an arrow. 
 
 83. Probably the same ; over the figure of an asp, H. 7, X v. 
 
48 
 
 VOCABULARY. 
 
 84. The same ; “ Isis, queen of Upper and Lower Egypt/’ 
 M. H. i. 39. 
 
 85. The same ; “ Son of the great priest of Isis, queen of the 
 land/’ E. I. 77, 6. It is spelt Hisi, as this serpent is an H. 
 
 86. The same ; over her figure holding the infant Horus in 
 her arms, M. H. i. 16. The cross-bars are arrows, and have the 
 force of S. 
 
 87. The same ; “ Honour to Isis the queen of Dendera,” M- 
 H. i. 44. The first letter is perhaps an S. It is known else- 
 where only in the name of a city, and followed by an N, which 
 may be San or Tanis. 
 
 88. The same ; M. H. i. 44. . 
 
 89. The figure of the goddess following her name, as the de- 
 terminative sign ; H. 68, K f. 
 
 90. The same ; M. H. i. 47. The star that follows is probably 
 the letter s. 
 
 91. The same; “ Horus the son of Isis,” M. H. i. 17. 
 
 92. Mother-goddess, a common title of Isis ; II. 67, 11 i. 
 
 93. The same; presenting the character for ‘ victory’ to the 
 title of king Psammetichus, H. 7, V m. 
 
 94. The same ; presenting the character for f life’ to the title 
 of king Nectanebo, H. 9, E e. 
 
 95. The asp, a determinative sign for any goddess, but for 
 Isis the favourite goddess in particular ; presenting the character 
 for c victory’ to the title of king Nectanebo, H. 7, X v. 
 
 96. Hecate, one of the countless titles of Isis ; “ Isis the 
 great Hecate,” M. H. i. 14. From ,P/K, a witch. The three k’s 
 have the force of KOU. 
 
 97. The same ; “ The mother-goddess Isis, the great Hecate,” 
 M. H. i. 9. She has a lion’s head. Apuleius says ( Metam . lib. 
 xi.) that Hecate is another name for Isis. 
 
 98. The same ; M. H. i. 10 and 14, followed by the asp as the 
 determinative sign of a goddess. 
 
 99. Probably Sorceries; E. I. 23, a 3. It is the word 
 Hecate, followed by the termination of a noun in the plural. If 
 we compare these latter groups with No. 1153, we shall see that 
 g,IK, a witch, or magician, may be written with the same cha- 
 
VOCABULARY. 
 
 49 
 
 racters, as TIIOK the mast of a ship, and hence the use of the 
 determinative sign to distinguish them. 
 
 100. Pasht; but the first character is better drawn in the 
 Alphabet. “ Honour to the great Pasht, beloved by Pthali, queen 
 of heaven, mistress of the world/’ M. H. i. 8. She presides over 
 the fourth month, or the fourth sign in the zodiac after the sum- 
 mer solstice, B. 58. Amunothph III. is beloved by this goddess, 
 E. I. 47, d 1. She gave her name to the city of Bubastis, or 
 Abou-pasht; and she was most probably the same person as 
 Neptliys the sister goddess, as Ovid in his Metamorphoses, ix. 
 686, calls her so. 
 
 101. Osiris; “ Prayers to Osh'is,” E. I. 6. The throne is 
 ISI, and the eye Rl, though in every other case the eye is a 
 vowel. It is probably here used for the mouth, as more charac- 
 teristic of the god. Plutarch says that Hellauicus called the god 
 Ilysiris. 
 
 102. The same, followed by the determinative sign of the 
 god ; “ A royal offering dedicated to Osiris lord of Amenti, the 
 righteous good king immortal,” E. I. 2, 1. Also as an adjec- 
 tive applied to dead persons, Osiris-like, or deified ; “ The 
 Osiris-like king Amyrtaeus,” E. I. 29. In the same way we often 
 see the deceased persons hold the two sceptres of Osiris, the whip 
 and crosier. 
 
 103. The same; “ Horus the son of Isis and the son of Osi- 
 ris,” M. H. i. 17. This less usual way of writing the god’s name 
 is perhaps that which Plutarch describes when he says that Osiris 
 was spelt with a sceptre for OS, and an eye for iri. 
 
 104. The same, followed by the word ‘ god’ instead of the de- 
 terminative sign ; “ Honour to Osiris, lord of Amenti,” E. /. 3. 
 
 105. The same, followed by the word ‘ king ;’ “ The Osiris-like 
 Amyrtaeus deceased,” E. I. 31. 
 
 106. The same ; “ Horus the son of Isis and the son of Osi- 
 ris,” M.H. i. 17. Also on the temple of Dendera, B. 21. This 
 use of the sun in this word instead of the eye is perhaps not older 
 than the Ptolemies. 
 
 107. The same, with a couch in place of the throne ; over 
 the figure of the god, M. H. i. 13. Also as an adjective ; “ The 
 
 E 
 
50 
 
 VOCABULARY. 
 
 Osiris-like priest of Amun-Ra, king of the gods, Osorkon de- 
 ceased, son of the priest of Amun-Ra, king of the gods, Shishank 
 deceased, the royal son of King Amunmai Osorkon,” Denon, 
 pi. 137. 
 
 108. The same; “ Osiris the son of Neith and the son of 
 Seb,” M. H. i. 13. “ In the year LXII., on the twenty-ninth day 
 of Pachon, of the reign of King Rameses II., beloved by Osiris 
 lord of Amenti,” E. I. 8. As the king was beloved by this god 
 he was probably dead, and thus his series of dates may have been 
 continued by his successors : he could hardly have reigned sixty- 
 two years. 
 
 109. The same, with his peculiar crown ; it forms part of the 
 name of the father of Rameses II. As an o, the name is Oimen- 
 epthah; as osi, Osimenpthah, or Osimundyas. 
 
 110. The same, spelt OSRA; with the figure of the god; 
 M. H. i. 13. 
 
 111. The same; “ I am Osiris, lord of the deified persons,” 
 E. I. 59, 48. 
 
 112. The same as an adjective; in the sentence last quoted. 
 
 113. The same as a plural adjective; “ She is Osiris, the dei- 
 fied mistress of the deified persons, Osiris deceased,” E. I. 58,43. 
 
 114. Horus; “ Horus the avenger of his father, the son of 
 Isis, the son of Osiris,” M. H. i. 17. He has a hawk’s head, and 
 wears the double crown of Upper and Lower Egypt. 
 
 115. The same; “ Horus the son of Isis,” M. H. i. 17. Be- 
 hind the hawk is the sacred whip often held by Osiris. 
 
 116. The same; “ Thothmosis III. beloved by Horus, lord of 
 the temple,” E. I. (second series) 41, 4. 
 
 117. Horus the son of Isis, so called to distinguish him from 
 the elder Horus who stands beside him ; E. I. 8 ; E. I. 34. 
 
 118. The same, spelt Hora, as the scarabseus has the force 
 of H or HO ; “ King Amunmai Rameses, beloved by Horus,” 
 E. I. 15. The figure of the god has a sun on his head. It is one 
 of the three characters into which the god Horus was divided, 
 namely, Horus the king the son of Isis, Horus the sun, or Horus- 
 Ra, and Horus the scarabseus. 
 
 119. The same; E. I. 15. 
 
VOCABULARY. 
 
 51 
 
 120. The same ; “ Like Horus notorious in battles/’ B. 50, 3. 
 
 121. Chem-Hortjs; “ Thothmosis III. beloved by Chem-Ho- 
 rus,” E. I. (second series) 41, 2. 
 
 122. Ra-Horus, or Aroeris ; followed by a figure, E. I. 32. 
 
 123. The same ; E. I. 29, at the bottom. Horapollo says that 
 the scarabreus meant the world, -GO, but it also meant dung, 
 2/upj; hence it may have the force of IIOR. 
 
 124. The same; E. I. 37, b 2, where Oimeneptliah is in his 
 prenomen called beloved by this god. This gi’oup is Ra-Horo, 
 and it may be compared to Ra-Ajiun, No. 18. 
 
 125. The same ; “ Horus-Ra lord of heaven,” E. I. 46, where 
 he is in the boat with the sun on his head, accompanied by 
 Horus. He presides over the twelfth month, or the sign of the 
 zodiac which precedes the summer solstice ; B. 59. 
 
 1.26. The same ; over the liawk-headed god with the sun on 
 his head, M. H. i. 4. 
 
 127. Amunra-Horus, a god with the same figure as Horus- 
 Ra ; M. H. i. 2. 
 
 128. The same, spelt rara; E. I. 46, 4, where he forms a 
 trinity with Horus and Chem. 
 
 129. The same; H. 67, S n. 
 
 130. The same ; “ Like Horus victorious in battles, like Ho- 
 rus-Ra” B. 50, 3. 
 
 131. The same; “ Honour to Horus-Ra the great god, lord 
 of heaven,” E. I. 34, where he has a hawk’s head, and the sun 
 as an ornament. This is spelt AR-RA, which is not far from the 
 Greek name Aroeris. On the mummy-cases and papyri, wdiere 
 the gods are most numerous in their various characters, we find 
 three with the name of Horus and the hawk’s head ; one with the 
 double crown, one with the sun, and one with the scarabseus. 
 
 132. A female Horus-Ra; M. H. i. 46. She has the sun 
 between cow’s horns on her head. 
 
 133. Anubis, spelt anp; over the figure of the god, who has 
 the head of a dog or fox or jackal, and wears the double crown, 
 M. H. i. 18. 
 
 134. The same ; “Anubis the god, the son of Osiris,” M. H. 
 i. 18. 
 
52 
 
 VOCABULARY. 
 
 135. The same, spelt Anepo; over the animal in E. I. 1. 
 
 136. The same; “A sacred gift to Osiris Pet-amenti, the 
 good judge ruling for ever, to Pthali-Sokar lord of the temple, 
 and to Anubis,” E. I. 2, 1. 
 
 13/. The same ; E. I. 32, where each of the gods is a spitting 
 serpent standing on the point of his tail. The horns have the 
 force of N, or rather of an. 
 
 138. The same; “She is Homs, she is Thoth, she is the 
 moon, she is the holy Anubis,” E. I. 116, 27. 
 
 139. The same ; “A gift dedicated to Osiris Pet-amenti, lord 
 of Upper Egypt, lord of Lower Egypt, king of the gods ; to Ho- 
 rns the avenger of his father ; to Isis the great mother-goddess ; 
 to Anubis of Upper Egypt; and to Anubis of Lower Egypt,” 
 E. I. 39, 6. The latter half of this character is a B or p. 
 
 140. The same ; “ The thrice good Anubis” is followed by 
 the determinative sign, E. I. 6. 
 
 141. The same; “The priest Osirtesen III. deceased, be- 
 loved by Anubis,” E. I. 6. Here the three p’s have the force 
 of PO. 
 
 142. The same, the determinative sign which follows his 
 name ; E. I. 6. The straight tail is hardly that of a dog, though 
 Ovid calls him f latrator Anubis’; and Labor de has drawn the dog 
 of Arabia Petrsea exactly like this figure. Perhaps it is meant 
 for the jackal. 
 
 143. The same; the funereal tablet E. I. 14 is dedicated to 
 this god; and at the head of the tablet E. I. 1 are two such 
 gods, one of Upper and one of Lower Egypt. 
 
 144. The same, with the sacred whip ; E. I. 4, 2. See E. I. 
 72, 4, where we have six gods of the name of Anubis distin- 
 guished by the part of Egypt to which each belonged. 
 
 145. The same; he is called “like his father Amun-Ra;” 
 M. R. 77. It is spelt anbte. 
 
 146. The same; M. H. i. 30, where the figure is the square- 
 eared dog, No. 149. 
 
 147. The same, the determinative sign which follows his 
 name; H. 72, N r; H. 71, Y p. 
 
 148. The same ; H. 68, L o. He is here, as in the sculpture 
 
VOCABULARY. 
 
 53 
 
 beneath the inscription, laying out an embalmed body on a lion- 
 shaped couch. This was one of the peculiar offices of Anubis, 
 and he was particularly addressed on the funereal tablets, in com- 
 mon with Osiris, the judge of the dead and lord of Amenti. 
 
 149. The same; “Beloved by Anubis lord of Thebes,” B. 40, 
 10. Also in E. I. (second series) 43, 6, where King Oimenepthah 
 is said to be beloved by this god. This square-eared dog with 
 an upright tail was perhaps the older form of the god. It seems 
 meant for the Abyssinian feneck, so remarkable for its ears. 
 Afterwards he may have been changed into a jackal. 
 
 150. The same; B. 45, 14. This character in numerous in- 
 scriptions is the first letter in the name of King Oimenepthah, 
 though in numerous other inscriptions it has been carefully cut 
 out to make way for the figure of Osiris, No. 109, which has also 
 a vowel force as a letter; the one is A, the other o. 
 
 151. The same; E. I. 23, b 2. 
 
 152. This leopard’s skin hanging on a pole accompanies Anu- 
 bis, E. I. 4, 2 ; E. I. 1 . It also accompanies Osiris when he is 
 judge of the dead. 
 
 153. Nephthys, a goddess who usually accompanies Isis; 
 “ Nephthys the divine sister, the powerful great daughter of 
 Ra,” M. H. i. 16. “ Nephthys the great sister-goddess,” H. 73. 
 She is called Bubastis by Ovid, in Metam. ix. 686. Her name 
 is written by means of a dish neb, and a house El, or rather the 
 house tha-ei. She usually wears this character as an ornament 
 on her head. 
 
 154. The same ; E. I. 28, where she is in the form of an asp, 
 and accompanies the rest of the gods in the boat of Ra. 
 
 155. Sister-goddess, the usual title of Nephthys, meaning 
 that she is the sister of Isis; E. I. 4, 1. See Sister, No. 1843. 
 
 156. This is not a hieroglyphic, but a picture at the head of 
 a funereal tablet; Denon, pi. 137. It is the god with arms out- 
 stretched over the world, as in some Italian pictures. Some of 
 the earlier Roman Catholic artists painted the Almighty as in 
 this figure, with the head downwards. 
 
 157. Fortune, or Providence, copied from the last; “The 
 blessings of a kingdom remaining to himself and his children for 
 
54 
 
 VOCABULARY. 
 
 ever, with good fortune,” R. S. 5. Beneath the arms is a human 
 head turned downwards. 
 
 158. Funerals; “Gave for their funerals,” R. S. 3. This 
 character probably gained this meaning from being at the head 
 of funereal papyri. 
 
 159. The name of the winged sun at the head of the tablet 
 E. I. 4. 
 
 160. The same title applied to the Sphinx, on the tablet be- 
 tween the fore legs of the colossus near Memphis, H. 80. 
 
 161. The same applied to Horus-Ra, H. 62. This may per- 
 haps be the title Armachim, which is given to the sun in a Greek 
 tablet addressed to C. Balbillus in the reign of Nero, in the Bri- 
 tish Museum, published in Boeclik’s Corpus, No. 4699. 
 
 162. The name of the winged sun at the head of tablets 
 E. I. 1 and 34. 
 
 163. The good genius, at the head of tablet E. I. 6. The 
 
 three lyres, or arrows, are thrice good. From an eye, we 
 
 seem to have the word Baal, the name of the Babylonian and 
 Phoenician god. 
 
 164. The name of a god represented as an eye, E. I. 51. It 
 may also be the word eye, when the star Aldebaran is called the 
 bull’s eye. See No. 1040, which may so be translated. 
 
 165. Thoth, the thrice great Hermes of the Greeks, the god 
 of letters, “ Thoth the lord of the scribes.” “ Thoth, lord of Osh- 
 moonayn the great city,” M. H. i. 26. The prop on which the 
 bird stands is the second T. The god is often represented as a 
 man with the head of an ibis. 
 
 166. The same; M. H. i. 26. 
 
 167. The same ; “ Thoth, lord of the priests,” E. I. 39, 7. 
 
 168. The same; M. H. i. 26. 
 
 169. The same ; “ Beloved by Thoth, the righteous ruler of 
 Ethiopia,” H. 93. A hand is the letter T. 
 
 170. The same, followed by the ibis as the determinative 
 sign; M. H. i. 26. It is spelt A, TH, A, T, E. 
 
 171. Thoth-Hfo, two names united to make one; B. 57. 
 
 172. A female Thoth, who is counting the years on a notched 
 stick, like Thoth. She is called “ mistress of the scribes,” M. H. 
 i. 40. 
 
VOCABULARY. 
 
 1 73. Athor, the goddess of love and beauty ; “ King Ptolemy 
 and Queen Cleopatra, gods Philomctores, beloved by Athor f on 
 the temple at Phike, H. 64. The city of Atar-becliis was called 
 Aphroditopolis by the Greeks, which identifies her with Venus. 
 Also the month of that name, II. 35, where it is followed by a 
 Greek translation. It is spelt HI, house, OA, of, O'* po, Horns. 
 
 1 74. The same, with the usual feminine termination ; M. H. 
 i. 17. 
 
 175. The same; on the temple of Philm, II. 64. Within the 
 oval the characters are the house, and a sceptre for oxpo, king, 
 thus spelling the word as above. 
 
 176. The same; “ Sacred to the mother, the great goddess 
 Athor,” M. R. 86, where she forms a trinity with Amun-Ra and 
 Rameses II., who is in the character of their son. 
 
 177. The same ; “ The mother, the great queen Athor,” E. I. 
 119. The name is followed by the figure of a lioness as the 
 determinative sign. 
 
 178. The same; M.H. i. 17. But this figure of the cobra 
 capella snake is not peculiar to any one goddess. 
 
 179. The name of a goddess with a mouse’s head, M. H. i. 20. 
 Probably Athor, as Strabo says that the mouse was worshipped 
 by the Athribitse, whose city Athribis was named after her. 
 
 180. The name of a god called the son of Athor, and in figure 
 like Horus; M. H. i. 17. It is spelt Am. He may be Chonso, 
 who was the son of Amun-Ra and Athor. 
 
 181. The same; M. H. i. 17. 
 
 182. This also seems to be the name of a god ; E. I. 32, 4. 
 He is holding up both arms in the act of giving praise. It may 
 be derived from TAIA, honour. 
 
 183. IIapimou, the god of the Nile; B. 59. As from ojH, 
 wood, is formed g,AJL*.Ucye, a carpenter, and from ROxfi, gold, 
 
 An.Itcnr.fi, a goldsmith, so is this name for waterman formed 
 from JULUUOT, water, with the same prefix. 
 
 184. The same, over the hermaphrodite god of the Nile in 
 M. H. i. 42, where he is called the father of the gods. The name 
 is here followed by the determinative sign for water. 
 
 185. The same, spelt Hapinou. In his left hand he carries 
 
56 
 
 VOCABULARY. 
 
 flowers, with liis right he pours water out of a jar ; B. 17. The 
 word for water must have been originally spelt NOU ; and after 
 its change the sign for water kept the force of N. 
 
 186. The same; “ Honour to Hapimou father of the gods,” 
 E. I. (second series) 45, 4. 
 
 187. Mando; probably the god of Mendes and of Herrnon- 
 this, to whom the goat was dedicated. He is, like Horus-Ra, 
 with a hawk’s head, M. H. i. 33, and M. R. 39. 
 
 1 88. The same ; “ A gift dedicated to Amim-Ra lord of the 
 world, Mando lord of Hermonthis, and Osiris lord of Amenti,” 
 on a statue of Mandotliph, E. I. 35, a 5. 
 
 189. The same, with another form of the D or T ; M. H. i. 33. 
 
 190. Mando-Ra, a god formed of the two names. 
 
 In the British Museum are several monuments on 
 which the name and figure of Amun-Ra are carved in a 
 deep cutting, over an alteration. It seems probable that 
 the name in these cases is a restoration ; that Amun-Ra 
 was the god originally honoured ; that his name was cut 
 out to make way for a new god, and then at some future 
 time Amun-Ra was restored. There is however one mo- 
 nument in the Museum in which, from the incomplete 
 restoration of Amun-Ra, we learn that this god, Mando- 
 Ra, was the usurper of the honour. 
 
 191. The goddess of the year ; her name is spelt bai ; M.H. 
 i. 46. As &<*-I is also a palm-branch, we find the palm-branch 
 used for the word f year.’ If this word is pronounced with an ini- 
 tial vowel it becomes ibi, and hence the ibis was used for the 
 year. Again, as the palm-brancli was by the Greeks called phoe- 
 nix, from its country Phoenicia, they called the bird also phoenix. 
 
 192. The same, from pOA*.Tll, the year-, over the goddess 
 carrying a palm-branch, B. 25. Callixenes, as quoted in Athe- 
 nseus, lib. v., says that a woman carrying a palm-branch walked 
 in the procession on the accession of Ptolemy Philadelphus, and 
 was meant for the lustrum of five years. 
 
 193. Perhaps the same, spelt Ranno ; M.H. i. 48. She pre- 
 sides over the eighth portion of the zodiac, B. 59. 
 
 194. The god of the day; E. I. 28, top. Sec No. 1006. 
 
VOCABULARY. 
 
 07 
 
 195. Pthah ; “Ptolemy immortal, beloved by Pthah,” three 
 times on the ltosetta Stone. lie was the Vulcan of the Greeks, 
 and the god of Memphis ; and when Diodorus Siculus says that 
 Vulcan presided at the birth of Sesobsis or Sesonkosis, he meant 
 that he was a Memphite king. 
 
 196. The same; “ Ptolemy, beloved by Pthah, immortal,” is 
 the name of Euergetes II., K. 236. This is the usual figure of 
 the god; in other places it follows his name. Like Osiris he is 
 in profile, and with his feet bandaged like a mummy. 
 
 197. The same, following his name as the determinative sign ; 
 E. I. 38, 2 and 9. 
 
 198. The same, in the pigmy form in which he was a god to be 
 feared, carrying a sword or club, and father of the Cabeiri, the 
 punishing gods, and thus worshipped at Memphis ; H. 70, N s. 
 
 199. King of Memphis, the usual title of Pthah ; “ Sevechus, 
 beloved by Pthah king of Memphis ,” E. I. 36, 1. 
 
 .200, 201. The same; E. I. 4, 4; E. I. 4, 13. 
 
 202. The Ethiopian Pthah ; at the head of a tablet at Aboo 
 Simbel, B. 60. See the word Ethiopia, No. 894. 
 
 203. Sokari, an adjective applied to Osiris, possibly because 
 he was worshipped on the hill of Sakara, near Memphis ; M. H. 
 i. 19. 
 
 204. The same, used as the name of a god; M.H. i. 19. 
 “ Amenotliph III., beloved by Sokar,” B. 30. 
 
 205. Pthah-Sokar-Osiris ; “A gift dedicated to Pthah-So- 
 kar-Osiris,” E. I. 5. “ Oimenepthah, beloved by Pthah-Sokar- 
 Osiris, and by Osiris lord of Amenti,” E. I. 37, b. These are 
 the two usual characters of Osiris. 
 
 206. Pthah-Sokar; “A gift dedicated to Osiris lord of 
 Amenti, righteous good king for ever ; to Pthah-Sokar lord of 
 the temple, and to Anubis,” E. I. 2, 1. The tablet E. I. 60 is 
 dedicated on one side to Pthah-Sokar, and on the other to Osi- 
 ris lord of Amenti. This therefore is only a short way of writing 
 Pthah-Sokar-Osiris. 
 
 207. Sokar-Osiris; “ A gift dedicated to Sokar- Osiris, lord 
 of the temple of Sakara, and to Apis-Osiris lord of Amenti, king 
 of the gods,” E. I. 4, 1, a tablet of the reign of Cleopatra. 
 
58 
 
 VOCABULARY. 
 
 208. No doubt this is meant for Pthah-Sokar-Osiris, though 
 spelt Pthah-Osiris ; E. I. 4, 14. 
 
 209. Apis, spelt Api, -with the word f living;’ “Costly libations 
 and other similar fittings for the temple of Apis,” Ii. S. 4. This 
 is the sacred bull of Memphis, and the last character, which is 
 the word ( living,’ distinguishes it from the statue of a god. 
 
 210. The same; “ Imo a woman deceased, daughter of the 
 priest of Pthah, the priest of Apis,” E. I. 27, 13. Here it is 
 followed by the bull, as a determinative sign. 
 
 211. Probably the same; E. I. 27, 13. 
 
 212. The same, followed by the figure of the bull ; E. I. 4, 4. 
 
 213. The same, in the above quotations. The animal holds 
 its head high, and is not like the sacred bull of the Hindoos. 
 
 214. The same; B. 42, 1. 
 
 215. Apis-Osiris ; H. 71, N p, and H. 72, N f, where Anubis, 
 Horus, and this god are introducing the deceased person into 
 the presence of Osiris lord of Amenti. Of the two gods who 
 bear the name of Osiris, here Apis-Osms is the least important. 
 
 216. The same; “Apis-Osiris, lord of Amenti, king of the 
 gods,” E. I. 4. Here he has the head of a bull, and is in com- 
 pany with Sokar-Osiris ; and, being judge of the dead, is the 
 most important of the two. The Greek fashion is so far followed 
 that the word Apis is spelt with a final S. 
 
 217. The same, but written Osiris-Apis, thus forming the 
 word Serapis of the Greeks ; “ Priest of the gods Euergetse, of 
 the gods Philopatores, of Isis, and of Serapis,” E. I. 48, a 4. 
 Here also we have the final s to the word Apis. Clemens Alex- 
 andrinus, in his Cohort, ad Gent., says that the word Serapis was 
 formed of Osiris and Apis. It is however in hieroglyphics more 
 usually written in the other way, Apis-Osiris. In E. I. (second 
 series) 96, 6, this word is also spelt with the final s, evidently 
 copied from the Greek word. 
 
 218. Probably the same ; on the sarcophagus of Amyrtaeus, 
 E. I. 29, 3. The vowel A may mean Apis. 
 
 219. Imotiiph ; “ Honour to Imothph the son of Pthah,” 
 M. H. i. 30. 
 
 220. The same ; “ The son of the sun, Ptolemy Epiphanes, 
 
VOCABULARY. 
 
 59 
 
 beloved by Imothph tlie son of Pthah,” H. 65. This is from a 
 small temple at Pliilae, where the Greek inscription calls this god 
 Asclepius. 
 
 221. The same; M. H. i. 30. 
 
 222. The same name, but called a daughter of Ptliah ; M. H. 
 i. 5. The M has the syllabic force of AM or IM. 
 
 223. One of the four lesser gods of the dead. They are usually 
 represented with the heads of a man, an ape, a jackal, and a 
 hawk respectively. Sometimes these heads are on four vases, as 
 in M. H. i. 50, of which there are many in the British Museum, 
 and which the Greeks, without distinguishing them, called cano- 
 bic jars. Sometimes they are on human figures, as on a stone 
 mummy-case, E. I. 23. In E. I. 8, and in H. 5, they stand on 
 a table in front of Osiris ; in E. I. 31, they are four human heads 
 on the back of a serpent. They represent the offices of the priests 
 who attended to the funeral. This first is Amset, who made 
 the mummy-case. From AJULcye, the carpenter ; M. H. i. 50. 
 He has a man’s head. 
 
 224. The same ; E. I. 44. 
 
 225. The second of these gods, called Hepi, with the head of 
 an ape; he dug the grave. From £,Hm, a cave-, M. H. i. 50; 
 E. I. 31 ; E. I. 45. 
 
 226. The same; M. H. i. 50. 
 
 227. The third of these gods, Smotef, with the head of a 
 jackal; M. H. i. 50. He perhaps bandaged the body. From 
 QXX.O T, the shape. 
 
 228 . The same god, though with a different name, Sottef ; 
 E. I. 44. Perhaps the cutter; or perhaps the purifier, from 
 coTCj, pure-, or more probably from COT"C|ecj, a knife. 
 
 229. The fourth of these gods, Snouf, with a hawk’s head ; 
 M. H. i. 50. He may be the washer ; from ertoq, blood. The 
 second character has the force of son ; the plural signs have the 
 force of ou. 
 
 230. The same; E. I. 45. 
 
 231. The goddess Selk, to whom the scorpion was dedi- 
 cated; H. 66, I m. From 6 ”Xh, a scorpion. She seems to be 
 Isis under another of her numerous names and characters. 
 
GO 
 
 VOCABULARY. 
 
 232. The same ; E. I. 9, 2. 
 
 233. Merge, the goddess of Upper Egypt ; 31. H. i. 47. Her 
 name is followed by the lily, which was distinctive of that half 
 of the kingdom, while the lotus was distinctive of Lower Egypt. 
 According to Diogenes Laertius, when Democritus wrote on 
 hieroglyphics, about b. c. 450, he called Upper Egypt Meroe ; 
 and though that name was afterwards given by the Greeks to the 
 country above Ethiopia, yet the Egyptians continued to call the 
 Thebaid JL8.<LpHC, or the southern land, though they had become 
 acquainted with others so much more to the south. 
 
 234. Tape, the goddess of Thebes ; M. H. i. 59. Her name 
 is composed of, first, the name ATTH, the capital-, second, T, the 
 feminine article ; third, K, the character for city, from K<L,P,S, 
 land ; fourth, the sitting figure, the determinative sign of a per- 
 son ; and fifth, the feminine termination. 
 
 235. Taphne, probably the goddess of the city called Daphnse 
 by the Greeks, and Talipenes by the Hebrews ; M. H. i. 49. The 
 true name of the city had been Hanes, see Isaiah, xxx. 4, named 
 perhaps after an Egyptian queen ; but it was also called Tape- 
 hanes, the city of Hanes. It would seem to be a mistake in 
 1 Kings, xi. 19, to give the name of Taphenes to the queen. 
 
 236. A goddess, lady of Dendera and Oshmoonayn, the daugh- 
 ter of Horus-Ra; 31. H. i. 43. It is spelt NEMAO, and it may 
 be the latter half of the word Oshmoo-nayn. 
 
 237. Amenta, goddess of the place of the dead ; 31. H. i. 41. 
 From AJULeitTI, hell. 
 
 238. The figure of this goddess, which itself spells her name. 
 The bird is A; the feather M or MUN; the perch T; and the 
 ground A. She stands among other gods in E. I. 73. 
 
 239. The name of the same; “Amenta the mother of the 
 gods,” E. I. 73, 2. Here the feather is AM UN. The last cha- 
 racter is the determinative sign for a place, although the whole 
 is the name of the goddess. 
 
 240. Perhaps the same ; E. I. 4, 2. But this also closely re- 
 sembles Thoth, No. 166. 
 
 241. Amenti, the abode of the dead; “ The everlasting peo- 
 ple in Amenti,” E. I. 62, 2. In the inscription here quoted it 
 
VOCABULARY. 
 
 G1 
 
 will be observed that, though the characters are in the usual 
 order, the order of the vertical lines is the reverse of what is 
 usual. 
 
 242. The same ; “ A man deceased in Amenti, righteous and 
 good,” E. I. 2. 
 
 243. Lord of Amenti, a title peculiar to Osiris; M. H. i.14. 
 He is represented on various papyri as sitting in judgment on 
 the dead; H. 5, and Denon, pi. 141. 
 
 244. The same ; H. 9, I p. 
 
 245. The same, spelt Pa-amenti ; M. H. i. 13. TT«L means 
 belonging to. 
 
 246. The same ; a title given to each of three goddesses in 
 E. I. 28. The fish is the letter M. 
 
 247. The same, spelt Pet -amenti ; “ Apis-Osiris, lord of 
 Amenti, king of the gods,” E. I. 4, 1. The first sjdlable pet is 
 from the Coptic n€T6. 
 
 248. The same, over the figure of the god ; H. 67, I v. 
 
 249. The same ; “ Amunmai Raineses II., beloved by Osiris 
 Pet-amenti,” E. I. 8. “ A gift dedicated to Osiris Pet-amenti, 
 righteous good king for ever,” E. I. 2, 1. 
 
 250. The same, with another character for lord; E. I. 14, 
 and E. I. 2,1. 
 
 251. The same; M. H. i. 13. These titles, or one of them, 
 was read to the Greeks as po-T-<LAX.€rtTI, king of Amenti, 
 whence their name Rhadamanthus. 
 
 252. A god with a leopard’s head ; M. H. i. 10. The word is 
 perhaps XGXpKC, a leopard. See No. 1721 for the force of the 
 first letter. 
 
 253. The god Truth ; “ Oimenepthali deceased, beloved by 
 his father Truth, beloved by his mother Neitli,” E. I. 67, 1. It 
 is spelt MO, perhaps from AAHI, true. 
 
 254. The same ; “ Truth, the son of Horus-Ra,” M. H. i. 15 ; 
 also B. 25. 
 
 255. The goddess Truth ; “ The king, the brave, the truth- 
 loving,” E. I. 42, 2; and (second series) 53, 5. 
 
 256. Probably the same, spelt SME; B. 57. In M. C. 135, 
 this goddess introduces the dead man into the presence of Osiris 
 
62 
 
 VOCABULARY. 
 
 to be judged, which, on most papyri, is the office of the goddess 
 of Truth. 3Xc is a prefix for a past tense, which may here per- 
 haps be used. 
 
 257. The same ; E. I. 76, 31, where a small figure of this god- 
 dess sitting in a dish is being presented to the gods by the de- 
 ceased person, who thereby claims a verdict of acquittal. This 
 figure is the weight against which the conduct of every man is 
 weighed in the scales of Osiris at the judgment. 
 
 258. Ioh, a goddess with a cow’s head; M. H. i. 45. From 
 G^j£, a cow, followed by the T, the feminine article. Lucian, 
 who had lived in the country, mentions with ridicule the Greek 
 Io being carried into Egypt, and turned into a cow. 
 
 259. 260. The same ; B. 56. One of the various gods under 
 this form. 
 
 261. The same; E. I. 25, 6. 
 
 262. The same, in the feminine; E. I. 2, where the animal 
 is looking from behind a hill. 
 
 263. The same, in the masculine ; M. H. i. 29. The animal’s 
 ear, like the human ear, has the force of O. 
 
 264. The hippopotamus that stands before the throne of Osi- 
 ris, when he judges the dead; M. C. 135. Hence the Greeks 
 seem to have taken the dog Cerberus into their mythology. He 
 was one of the Cabeiri, or punishers. 
 
 265. Typhon, the god or goddess of evil ; over his hermaphro- 
 dite figure, with a boar’s head and feet, in M. H. i. 51. It is 
 here spelt TH, P, O, with the feminine termination. The figure 
 of Typhon is the Great Bear in the planisphere at Dendera, De- 
 non, pi. 130. He was the boar that killed Adonis in the Greek 
 fable, as he killed Osiris in Egyptian story. 
 
 266. A trinity in unity, of Isis, Osiris, and Neptliys ; E. I. 
 36, 4. The three names have only one determinative sign. 
 
 267. The same, of Isis, Horus, Neptliys; E. I. 36, 5. In this 
 case, as in the last, one god is between two goddesses. 
 
 268. God ; “ Ptolemy immortal, beloved by Pthah, god Epi- 
 plianes most gracious,” R. S. 12. Also Goddess ; " Goddess of 
 Upper and Lower Egypt,” E. I. 16. Also as an adjective, Di- 
 vine. This character is the mallet which we see in the hands of 
 
VOCABULARY. 
 
 63 
 
 criminals working in the mines. It lias the force of nou, or 
 nout, from rtcnrr, to bruise or grind ; and hence is used for 
 FtOTXe, god. 
 
 269. The same ; “ Isis the great goddess- mother/’ E. I. 4, 1 . 
 
 270. A different form of the same word ; E. I. 42, 3. 
 
 271. Gods; “ Sacred to Amun-Ra, king of the gods,” E. I. 
 43, 3. The addition of the T here and iu other cases shows that 
 the mallet alone has the force of NOU. 
 
 272. The same ; “ A libation to the gods of Upper and Lower 
 Egypt/’ E. I. 35, a 13. 
 
 273. The same ; “ A gift dedicated to Osiris Pet-amenti, lord 
 of Upper Egypt, lord of Lower Egypt, king of the gods,” E. I. 
 39, 6. 
 
 274. The same ; “ Apis-Osiris Pct-amenti, king of the gods,” 
 E. I. 4, 1. 
 
 275. The same; “Gods, lords of the world,” E. I. 2, 1. 
 “ King of the gods,” E.I. 1, 2. 
 
 276. The same; “Honour to Neitli, mother of the other 
 gods,” E. I. 51. Also E. I. 36, 18 and 19. As the writers do 
 not mention nine principal gods, this seems only another form 
 of the plural. 
 
 277. The same ; “ The deified queen deceased, with the gods,” 
 E. I. 57, 42. 
 
 278. The same, in the singular, both masculine and feminine ; 
 “ The god Seb, the goddess Neitli,” E. I. (second series) 9, 3. 
 
 279. The same; E. I. 57, 12. This plural termination per- 
 haps means all-, perhaps from Ktoxe, full. 
 
 280. 281. The same; E.I. 57, 13; E.I. 57, 14. 
 
 282. Goddess ; “ Daughter of the sun, queen of the world, 
 Cleopatra, goddess loving her mother,” H. 45. “ Queen Arsinoe, 
 goddess loving her brother,” H. 77, S h. 
 
 283. The same; “Her mother, the goddess Neitli- Acoret, 
 deceased,” E. I. 116, 25. As the word ftOYT'e, god, has one 
 T, the second t in this word may be the feminine termination. 
 
 284. The same ; “ The illustrious deified goddess,” E. 1.57, 1 . 
 
 285. The same ; “ Isis the goddess,” E. I. 34. This is clearly 
 the feminine of No. 278. 
 
64 
 
 VOCABULARY. 
 
 286. Immortal, applied to gods and goddesses. This is the 
 asp, a serpent of the genus Naja. It has folds of skin near its 
 head resembling a crown, and hence its name basilisk, from 
 fiaaiKevs. Hence also its Coptic name, which, according to 
 Horapollo, was ovpatos, from cnfpO, king. It has the power of 
 raising its ribs and thereby swelling its chest. It walks upright 
 upon the strong folds of its tail, like the cobra capella of Ilindo- 
 stan ; and was probably in the mind of the writer of the third 
 chapter of Genesis, as the serpent there seems to have walked 
 upright before it was caused to creep upon its belly. 
 
 287. Asps, in the dual ; “ In like manner to the two grand 
 asps placed upon the shrines,” R. S. 9. The kings’ and gods’ 
 crowns are often seen thus ornamented with two asps ; see De- 
 non, pi. 115. When Hermapion, on the obelisk, page 20, uses 
 the title ‘lord of the diadem,’ he probably means the group No. 
 635 or No. 636, as these asps, being part of the royal diadem, 
 are no doubt the objects meant. 
 
 288. Immortal Gods, as opposed to deified mortals ; “ For 
 this to him the immortal gods gave victory, health, power, and 
 the other blessings of a kingdom remaining to him and his chil- 
 dren for ever,” R. S. 5. 
 
 289. The same ; “ Chief of the priests of the immortal gods, 
 the rulers of Upper and Lower Egypt,” E. I. 4, 6. 
 
 290. Goddesses ; “ Libations to the gods and goddesses of 
 Egyp^” B- 57. 
 
 291. The same; “The gods and goddesses of the Egyptian 
 groves,” E. I. 61. This is the same in sound as No. 278, and 
 proves that the mallet is NOU, or at least N. 
 
 292. Goddess, or Immortal, following the name of the god- 
 dess Neitli ; M. II. i. 33. 
 
 293. Gods ; “ Sacred to Amun-Ra, king of the gods,” B. 22. 
 Horapollo says (book i. 13 andii. 1), that the star was the hiero- 
 glyphic character for god. The star is followed by the masculine 
 sign, and then by the plural sign. 
 
 294. Goddess; “ The deified wife the goddess, the queen de- 
 ceased,” E. I. 58, 29. The star is followed by the feminine sign. 
 
 295. Gods; E. I. 28. 
 
VOCABULARY. 
 
 65 
 
 296. Immortal gods ; “ Anubis, Horus, and Apis-Osiris, im- 
 mortal yods,” H. 71, 1. 
 
 297. The same ; “ Immortal, like the immortal yocls,” or more 
 literally, “ living like the liviny yods,” E. I. 59, 23. This is spoken 
 of the deceased queen. 
 
 298. Priest; frequently a title of the king, “On the ap- 
 pointed last day of Mesore, the birthday of the priest living for 
 ever/’ R. S. 10. The first character is NOU, the second oub, or 
 B ; hence ItOTHfi, a priest, a word formed from OT£.fi, holy. 
 
 299. The same ; “ As an offering for the priest of Amun,” 
 E. I. 35, a 11. 
 
 300. The same ; “ His father a priest of the great Ra ;” and 
 again, “ His grandfather a priest of the great Ra,” E. I. 39, 3. 
 The basket is a B. 
 
 301. Priests; “ Set up a tablet in the temple carved in let- 
 ters for the priests,” R. S. 14. Here the Greek translation has 
 ‘ letters sacred.’ 
 
 302. The same ; E. I. 4, 10. 
 
 303. Some kind of priest; “ Imo, deceased son of the priest 
 of Ptliah,” E. I. 27, 11. “ Imothph, deceased daughter of the 
 priest of Pthah,” E. I. 4, 3. The second of these tablets is of 
 the reign of Cleopatra; and no doubt the first is of the same 
 time, and for the same family. In this group we have an M used 
 for a B. 
 
 304. Nearly the same; H. 71. This tablet is for another 
 member of the same family. 
 
 305. 306. Nearly the same; E. I. 24, b 1. 
 
 307. High-priest; “ Pahoe the hiyh-priest, a man deceased 
 in the temple,” E. 1. 26. “ The hiyh-priest of Amun,” H. 43, E q. 
 
 308. A title of a priest; E. I. 40, 17. And also of the god- 
 dess Neith, E. I. 16. It seems to mean ‘ ruler of the temples.’ 
 
 309. Priestess, with the usual feminine termination ; 
 “ Priestess of Pthah, king of Memphis,” E. I. 4, 8. 
 
 310. The same ; E. 1. 4, 6. 
 
 311. The same, in the plural; E. I. 72, 11. 
 
 312. Female musician ; a priestess in the temple of Pthah 
 in Memphis; E. I. 4, 4; also E. I. 23, b 1. She holds in her 
 
 F 
 
66 
 
 VOCABULARY. 
 
 hand the sistrum, and her sex is shown by her clothes being tight 
 round her legs. 
 
 313. The same, with the feminine termination; E. I. 27,13. 
 
 314. Sculptor, as known from the paintings which repre- 
 sent him employed on his work. 
 
 315. Sculptors; E. 7.11,11; E. I. 4,11. 
 
 316. The same; E. I. 4, 11. 
 
 317. Chief of the sculptors; a title of the deceased priest 
 in E. I. 2. The man seems to be in the act of carving against 
 the wall. 
 
 318. Servants, or some kind of priests; E. I. 78, 13; E. I. 
 
 319. The same; E. I. 6. [106, 6. 
 
 320. Serve, or worship ; “ They shall worship the statue of 
 the god in the city of San thrice a day,” R. S. 6. This trans- 
 lated group determines the meaning of the last tw r o. 
 
 321. Some kind of priests, perhaps embalmers, as that service 
 belonged to Anubis, whose name forms part of this word. 
 
 322. Attendant; “ A woman deceased, attendant on the lady 
 Nepthys, the sister goddess,” E. I. 77, 5 ; also E. I. 59, 28; and 
 B. 36. Perhaps from ei<LT, attention. 
 
 323. Services ; “ Services of the deified wife, the divine 
 queen deceased,” E. 1. 59, 6. This word is formed from the last, 
 with the addition of a very usual termination for substantives in 
 the plural. 
 
 324. Attendant, written over the heads of the female ser- 
 vants carrying baskets, in E. I. 86. 
 
 325. Some kind of priest ; E. I. 16 and E. I. 35, a 14. 
 
 326. The same ; “ Amunothph III., like Ra, the royal scribe, 
 the priest beloved by Amun,” E. I. 22, 11 ; also E. I. 22, 18. 
 
 327. Letters ; “ A tablet in the temple carved with letters 
 for the priests, letters for writing, and Greek letters,” R. S. 14. 
 In the copy of this decree at Pliilm this character is also used in 
 speaking of f Greek letters/ Salt, pi. 5. Also scribe ; “ The 
 royal scribe,” E. 1. 22, 11. The scribe was not always a priest, 
 because, in E. 1. 26, “ the scribe of the soldiers,” or secretary to 
 the army, has hair upon his head, while his father, w r ho is a priest, 
 is shorn. 
 
VOCABULARY. 
 
 (17 
 
 3.28. Scribe ; the same character more carefully drawn, E. I. 
 41. It represents the wooden inkstand or palette and the reed 
 pen. Horapollo says that writing was represented by ink, a 
 sieve, and a reed. 
 
 329. The same ; where the man holds the pen in his hand ; 
 E. I. 83, 6. In the temple of Dendera the figure of Thoth holds 
 one half of this character in each hand ; B. 23. 
 
 330. Letters ; “ Letters for Greek proclamations,” R. S. 14, 
 
 where we remark that the character is not the same as that used 
 for sacred letters. From a letter. 
 
 331. Decree; “This decree shall be set up on a tablet,” 
 R. S. 14. 
 
 332. Perhaps scribe, as the letters are SKA; “ The great 
 scribe of the country,” B. 33, 68. 
 
 333. Scribes ; “ Chief of the scribes ,” E. I. 89, 4; also E. I. 
 86, 8. The first two letters are the word T" Og,, a rush, meaning 
 perhaps the papyrus. 
 
 334. Writing ; “ The appointed writing in honour of the 
 scribe, full of honours,” E. I. 33, a 1 . 
 
 335. The same; “ Letters for writing” is the way in which 
 the hieroglyphics of the Rosetta Stone express Enchorial, or vul- 
 gar, or demotic letters. 
 
 336. A title applied to the deceased person ; E. I. 9, 8. It 
 seems analogous to Prize-bearer and Basket-bearer, offices men- 
 tioned in the Greek of the Rosetta Stone. 
 
 337. Fittings ; “ Sacrifices, jewels, and other similar fittings 
 for the temple of Apis,” R. S. 4. In the Greek we read “ He 
 fitted up the temple of Apis with costly works.” 
 
 338. Learned; “ The learned chief of the temple, Hapimen 
 deceased,” E. I. 44, 2. From C.&AD, to learn. 
 
 339. The same ; “ The learned Pepe,” E. I. 14. 
 
 340. The same, in the plural ; E. I. 74, 32. The palm-branch 
 is a B. 
 
 341. The same; E. I. 16. 
 
 342. The same; E. I. 13, 6. 
 
 343. Flute-player ; over a sitting figure playing on a pipe, 
 in Wilkinson’s Anc. Egypt, ii. 233. From cef>I, a reed. 
 
 f 2 
 
VOCABULARY. 
 
 68 
 
 344. Learned men; over each of five priests, E. I. 115. 
 The second character is B. 
 
 345. The same, over a priest; E. I. 115. 
 
 346. Priests ; “ It has pleased the priests of Upper and 
 Lower Egypt,” words wdth which the enactment begins on the 
 Rosetta Stone, line 5 ; “ The priests of the temples of Egypt 
 shall wear crowns during the proclamations of the god Epipha- 
 nes,” R. S. 12. But in this latter quotation the plural is formed 
 by the figure being repeated three times instead of by the three 
 lines. 
 
 347. Libation; “ Other holy libations,” E. I. 5; E.I. 17, 2. 
 The leg is here, as in other places, used for a man, hut the de- 
 terminative sign shows that it is the liquid, not the actor, that is 
 here spoken of. 
 
 348. The same ; “ Thousands of oxen and geese, and thou- 
 sands of other libations ,” E. I. 35, a 7 ; also E. I. 2, 2. 
 
 349. The same ; “ Thousands of libations of wine and honey,” 
 E. I. 39, 9. Also waters of the Nile ; “ Nef, lord of the waters ,” 
 H. 56, D g. 
 
 350. The same, in the plural ; “ Libations, jewels, and other 
 similar fittings for the temple of Apis,” R. S. 4. 
 
 351. The same; “Oxen and geese, libations of wine, and 
 other good libations,” E. I. 2, 2. 
 
 352. The same; “Libations to the gods of Upper and Lower 
 Egypt,” E. I. 35, a 13. 
 
 353. The same ; mentioned among other gifts to the gods in 
 E. I. 25, 3. 
 
 354. Priest ; “ His brother a priest of the great Ra,” written 
 over the head of a man with a shorn head, E. I. 39, 4. This cha- 
 racter, which is so much more suitable for a libation, is a happy 
 instance to show how indistinct was the Egyptian manner of 
 writing. Its force is made clear by the picture to which it be- 
 longs. 
 
 355. Priesthood; “A priesthood to the god Epiphanes 
 thrice gracious,” R. S. 13. The sign for abstraction, or state of 
 being, may be the Coptic syllable AX6T - , which is so used in 
 jm.e"rOTHft, priesthood, JtxexOTpo, kingdom. 
 
VOCABULARY. 
 
 69 
 
 356. Probably the same; E. I. 41, 11. 
 
 357. Liturgies; “ The priests of the temples of Egypt shall 
 wear crowns during the proclamations of the god Epiphancs 
 thrice gracious, in the splendid holy liturgies,” R. S. 12. It is 
 literally ‘ priest-liood-things,’ and each of the three parts of the 
 word is in the plural. 
 
 358. A libation; “A libation to Ra,” B. 57, 1. From 
 OYurrert. The letters are OTN, followed by a rather peculiar 
 determinative sign. 
 
 359. The same, being the sign without the word ; “ A liba- 
 tion to Ptliali, by gift of King Rameses II./’ B. 56, where it is 
 repeatedly used. 
 
 360. The same, in the plural; “ The appointed li'.ations and 
 things dedicated to the temple,” E. I. 64, 2. 
 
 361. Purifications; E.I.QQ, 2. Ilorapollo says, in book i. 
 43, that ‘ purification’ is represented by fire and water. Here we 
 have water and flame. 
 
 362. Purifiers; mentioned with other priests, E. I . 4, 11. 
 
 363. Perhaps purification ; “ Guardian of the great puri- 
 fication,” E. I. 116, 23. The letters are tbe, and it may be 
 T'OTfre, purification. It is the subject spoken of in the previ- 
 ous lines of the inscription. 
 
 364. Prayers ; “ Prayers to Isis the mother-goddess,” E. I. 
 94, 1 . It is spelt s o, perhaps from XCO, a hymn ; but the figure 
 is in the attitude of prayer. The O behind the figure is the plural 
 termination. 
 
 365. The same ; “ Prayers to Anubis,” and “ Prayers to Osi- 
 ris,” E. I. 6. 
 
 366. The same ; “ The prayers of King Amunothph,” E. I. 
 94, 1. From "f~£,0, to pray. 
 
 367. Praises ; “ Praises to Osiris,” E. I. 8, written over a 
 figure on his knees before the god. From AI<LI, to praise. 
 
 368. The same ; “ Great praise to the queen, the deified wife 
 deceased,” E. I. 116, 12; also E. I. 27, 12. 
 
 369. The same ; “ Praises to the ruler of the gods, Amun-Ra, 
 for the honour of the great chief of the priests,” E. I. 103, 3. 
 The letter R is prefixed to denote an action, as in Coptic. 
 
70 
 
 VOCABULARY. 
 
 370. One who praises; over the figure of a man holding up 
 both his hands, E. I. 32. 
 
 371 . Praise ; “ Praise the deified lady/’ E. I. 23, b 1 ; B. 36 ; 
 and E. I. 6. 
 
 372. The same; “ His praise unto Ra,” E. I. 61. 
 
 373. The same; E. I. 2. 
 
 374. The same, in the plural; B. 44, 13. 
 
 375. The same ; “ Praise in the assemblies,” E. I. (second 
 series) 41, 6. 
 
 376. The same; “Praise the Osiris-like immortal lady de- 
 ceased,” E. I. 23, b 1. 
 
 377. The same; “Praise the Osiris-like lady Oshirenes de- 
 ceased, daughter of the priest of Mando,” E. I. 69, b 7. 
 
 378. The same; E. I. 53, b 29, and E. I. 59, 1. 
 
 379. The same; “Praise the Osiris-like divine wife Ones- 
 vaphra, deceased ; her mother was the divine wife the goddess 
 Neith-Aeoret, deceased,” E. I. 59, 26. 
 
 380. Perhaps the same ; E. I. 2, 1 . 
 
 381. Perhaps the same; “ Libations and thousands of other 
 praises,” E. I. 52, 42. Each of these letters is an H ; in E. I. 
 34, 2, they are reversed. 
 
 382. Worshippers, written over six men bowing in reve- 
 rence ; E. I. 64. Perhaps from g/JOrt, to obey. 
 
 383. Prayers, or acts of worship; “ These prayers to Ra, in 
 Amenti,” is the sentence above that last quoted, E. I. 64. 
 
 384. The same, beginning with a T instead of an H ; over a 
 figure holding up his hands in the act of prayer, E. I. 30. 
 
 385. A royal or costly gift; “ A costly gift dedicated to 
 Osiris ruler of Amenti, a gift of oil, oxen, and geese,” E. I. 33, 
 a 2. This is the usual beginning of the funereal tablets. (To, 
 a reed, is also (To, costly ; and r T&.T, a mountain, is TTHI, a 
 gft. A royal gift would simply mean a great gift, as a royal 
 cubit, No. 1094, means a great cubit; and in Amos, Hi. 1, of 
 the two crops of grass, the first and largest was called the royal 
 mowing. 
 
 386. The same ; E. I. 34, a 1. 
 
 387. A costly dedicated gift; E. I. 25, 1. The word de- 
 
VOCABULARY. 
 
 71 
 
 dicated, which follows the last two groups, is introduced into the 
 middle of this. It is spelt otp, from to consecrate. 
 
 388. The same. The word ‘ dedicated’ is here expressed by an 
 O, as a contraction of o T P. 
 
 389. Giver, in the feminine; “ She is the valuable giver of 
 valuable gifts of money,” E. I. 117, 23. 
 
 390. A gift; over the figure of a man in the act of prayer, 
 H. 62. The R is the Coptic prefix to denote an action. 
 
 391. The same; H. G2. 
 
 392. The same ; “ A gift of wine to Amun-Ra,” written by 
 the side of a kneeling figure of Rameses II., who is presenting 
 an offering to the god ; on the obelisk of Luxor, now at Paris, 
 E. I. 42 and 43. 
 
 393. The same; “ A gift to Nef,” H. 62, Q f . In this we 
 have an S, instead of the T in the former groups. This is pro- 
 bably the older form of the word, as in other cases the T some- 
 times usurps the place of the more ancient S. Compare No. 1253 
 and No. 1254, also No. 397 and No. 398. The same change took 
 place in the Greek language, as is prettily enlarged upon in Lu- 
 cian’s pleadings of 2 versus T. 
 
 394. Gifts ; “ Gifts to Osiris” are the first words of the in- 
 scription, E. I. 1, written under the figure of the deceased, who 
 is presenting his offerings to the god. 
 
 395. The same; E. I. 35, a 6. 
 
 396. The same; E. I. 2, 2. 
 
 397. The same ; E. I. 4, 2. Here the arm holds out the gift 
 in its hand. 
 
 398. The same; E. I. 44, 2. Here the T is used instead of 
 the S in the grammatical termination. 
 
 399. The same ; E. 1. 23, a 3. 
 
 400. The same ; E. I. 86, 9. 
 
 401. The same; E. 1. 5. 
 
 402. The same, the dish is the plural termination ; “ Thou- 
 sands of gifts,” E. I. 56, b 16. 
 
 403. The same ; E. I. 83, 13, and E. I. 19, 9. Here the hand 
 does not hold its gift. This is the passive participle used for the 
 
 noun. 
 
VOCABULARY. 
 
 404. The same; E. I. 21, 1. 
 
 405. Probably the same; E. I. 5. 
 
 406. By gift of, the first character is the preposition; “A 
 libation to Pthah-Sokar, by gift o/'Amunmai Raineses/’ B. 56. 
 Every vertical line in this inscription is to be read in this way ; 
 and it explains the form of the Tablet of Abydos, M. H. ii. 9, 
 which is also to be read vertically; “ Unto King Amasis, by gift 
 of Amunmai Rameses.” 
 
 407. Probably gift-bearing; E. I. 2. See Light-bearing, 
 No. 1530, for another word of the same form. 
 
 408. Giver ; “ Honour to Osiris lord of Amenti, giver of 
 life to the deceased,” E. I. 74, 10; also E. I. 75, 27. 
 
 409. Perhaps giving; R. S. 10, where the sense is rather 
 obscure, hut where the Greek has “ Which days are the givers 
 of many blessings to us all.” 
 
 410. Gave ; “ For this to him the immortal gods gave \ictory, 
 health, and power,” R. S. 5. 
 
 411. Probably gifts; E. I. 44, 7. 
 
 412. Probably the same; E. I. 12, 12, and E. 1. 23, a 3. 
 
 413. Offerings ; “ Offerings to Ra,” E. I. 66, 2. This may 
 be from Altl, to offer. 
 
 414. Oxen ; mentioned among other religious offerings, E. I. 
 
 2 , 2 . 
 
 415. The same, the part for the whole, a common abbrevia- 
 tion, and often without the plural sign ; “ Thousands of oxen, 
 thousands of geese,” E. I. 56, b 14. 
 
 416. Geese, with few exceptions, always mentioned among 
 the offerings on the funereal tablets ; E. I. 2,2. 
 
 417. The same; E. I. 34, 1; the part for the whole. 
 
 418. The same, with the grammatical termination; E. I. 73, 6. 
 
 419. Oxen and geese, the two nouns being united with one 
 plural sign; E. I. 4, 2, and E. I. 17, 2. 
 
 420. The same, with a different form of the plural ; E. I. 16. 
 
 421. The same, with both of these forms of the plural; “ A 
 gift dedicated to Osiris, lord of Lower Egypt, great god, lord of 
 Upper Egypt, of oil, oxen, geese, and money, for the happiness 
 of Ki the son of Sabacothph, a man deceased,” E. 1. 15. 
 
VOCABULARY. 
 
 73 
 
 422. Vases; “ Oxen, geese, and consecrated vases,” H. 70. 
 
 423. The same ; forty-five of these vases are mentioned among 
 the royal booty, II. 42, V f ; also II. 41, X k. 
 
 424. Haunches, but of what animal is not mentioned; E. I. 
 25, 6. The haunch is a common object among the offerings lying- 
 on the table in the pictorial part of the funereal tablets. 
 
 425. A haunch; E. I. 83, 14. 
 
 426. Some kind of fruit mentioned among the offerings, and 
 seen lying on the altar; E. I. 83, 14. 
 
 427. Leeks, mentioned among the offerings; E. I. 34, 2. 
 From TIHfTe, a leek. It was held sacred, because it bore the 
 same name as the goddess Pasht, the Diana of Egypt. 
 
 428. The same ; E. I. 25, 5, and E. I. 72, 6. 
 
 429. Some kind of liquid in bottles; it begins with the word 
 rtOTH.fi-, priestly. Eight hundred and twenty-eight of these 
 bottles are mentioned among the tribute, H. 42, TJ k. 
 
 430. The same, without mention of bottles; E. I. 25, 5. 
 
 431. The same; E.I. 21, 2. 
 
 432. The same; E. I. 35, a 12. 
 
 433. The same ; E. I. 34, 2. In this and the last four groups 
 the word seems the same, though spelt differently. 
 
 434. Holy water ; E. I. 39, 9. It is spelt H K, followed by 
 
 a bottle for the determinative sign; from magical. See 
 
 No. 96, Hecate. 
 
 435. Some kind of offering; E. I. 39, 9. 
 
 436. The same as No. 434; E. I. 17, 2. 
 
 437. Fruit of the palm, mentioned among other offerings ; 
 E. I. 39, 9. The second character is a palm-branch. 
 
 438. Dedicated ; “ A gift dedicated to Osiris,” is the most 
 common beginning of the inscriptions on the funereal tablets. 
 This word is also the last half of the name of King Amuu-othph, 
 dedicated to Amun, which Eratosthenes translates by Ammono- 
 dotus, given to Amun. It is spelt OTP, from UYTefs., to con- 
 secrate. 
 
 439. Things dedicated; among the offerings in E. I. 25, 5. 
 
 440. The same, but with another termination ; E. I. 31, 3. 
 
 441. The same; among the offerings in E. I. 5. The word 
 
7 I 
 
 VOCABULARY. 
 
 is expressed by means of its first letter, wliicb practice is most 
 frequent in the less oimamental inscriptions, and in the Hieratic 
 writing. So King Amunotliph’s name is often spelt Amuno. 
 
 442. The same ; E. I. 52, 42. The noun is repeated three 
 times, and the whole followed by a K, as a second plural termi- 
 nation. 
 
 443. The same; E. I. 12, 10. 
 
 444. The same; E. I. 52, 44, and E. I. 48, b 3. The word 
 is here spelt o, th, which Irregularity explains how King Amun- 
 otlipli is by the Greeks sometimes called Amenopliis and some- 
 times Amenothis. 
 
 445. Dedicated; E. I. 38, 8, a slab of the reign of Seve- 
 chus, where the departures from the established rules of the lan- 
 guage are so frequent as to make it a not very good authority. 
 
 446. A class of priests whose name is derived from the same 
 word, and spelt Othpiito ; E. I. 32, where three other classes 
 of priests are mentioned, namely, the Soteno, the Nouto, and the 
 Bochano. These Othphto were monks in the temple, called by 
 the Greeks Xaro^ot. 
 
 447. Sacrifices; among the offerings in E. I. 21, 2. The 
 character seems meant for an altar. 
 
 448. Perhaps the same; E. I. 56, b 4 and 15. 
 
 449. To make feast ; “ And it shall be lawful for proper per- 
 sons to make feast , and set up a similar shrine to god Epiphanes 
 thrice gracious, according to these decrees,’ 5 R. S. 13. This is 
 an imitative character, representing the action of setting out 
 food upon a table before the statue of a god. 
 
 450. Ceremonies ; “ Clothe the statue for the ceremonies like 
 to the gods of the country in the assemblies,” R. S. 7. 
 
 451. Meat-offerings; “Offerings of oil, oxen, geese, ^-c., as 
 meat-offerings for the honour of the deceased,” E. I. 4, 2 ; also 
 E. I. 35, a 7. 
 
 452. Offerings; being the table, with food upon it, E. I. 
 35, b 2. 
 
 453. Some kind of offering which was presented in numbers ; 
 E. I. 56, b 15. It is the letter B, and may mean OYAfi, holy. 
 It may perhaps be a pot holding coals, with a flame rising out 
 of it. 
 
VOCABULARY. 
 
 1 o 
 
 454. The same, with a double plural termination ; E. I. 56, 
 b 17. 
 
 455. An offering of a ring ; H. 9, where it is written by 
 the side of the figure of Iviug Ncctanebo, presenting a ring of 
 this kind to a god. From the size it would appear to be a neck- 
 lace ; but in our museums there are small china rings exactly of 
 this shape, and in size suitable for ear-rings, with holes through 
 the upper part, so that a straight pin could pass through the two 
 holes and the ear. 
 
 456. An offering of some other kind, which is also presented 
 by King Nectanebo to a god ; H. 9. It is handed to the god upon 
 a small tray. 
 
 457. Make libations ; “ Also make libations, and perform 
 sacrifices and other sacred rites in the assemblies,” R. S. 11. 
 
 458. Probably men bearing vases ; H. 41, P m. 
 
 459. Wine; spelt erp, from the Coptic word HpTT. It is 
 followed by a bottle as the determinative sign, E. I. 39, 9, and 
 many other funereal tablets. 
 
 460. The same, in the plural ; H. 41, N o. 
 
 461 . The same ; E. I. 34, a 2. The word is followed by two 
 leathern skins, instead of earthen bottles, as the determinative 
 sign. 
 
 462. The same, not made from the grape, but from some 
 other plant, which is here used as the determinative sign, per- 
 haps the lotus ; E. I . 34, A 2. 
 
 463. Lotus-flowers; “These lotus-flowers to Amun,” is 
 written in front of King Oimeneptliah, who is on his knees pre- 
 senting two bunches of flowers to Amun-Ra, M. R. 122. 
 
 464. Wine in bottles ; six thousand four hundred and 
 twenty-eight of these are mentioned in H. 41, T g. The word 
 is followed, first by a bottle as the determinative sign, and then 
 by the words f in bottles .’ 
 
 465. Milk; among the offerings, E.I. 98, 2. From epcJOTG, 
 
 466. The same; E. I. 39, 9; E.I. 34, a 1. [milk. 
 
 467. Some kind of liquid in bottles ; if the insect be a bee, 
 it may be honey ; four hundred and seventy bottles of this are 
 mentioned in H. 41, T e. 
 
76 
 
 VOCABULARY. 
 
 468. Pomegranate ; “ This pomegranate to his father Amun- 
 Ra,” M. H. ii. 7, 17. From A&, food, followed by the fruit for 
 a determinative sign. 
 
 469. The same; over the figure of a man carrying the fruit 
 in his hand, E. I. 29. 
 
 470. The same ; over another man carrying the same fruit in 
 the same processiou, E. I. 29. 
 
 471. The same ; “ A gift of pomegranates ” is written in front 
 of the figure of Philip Arridaeus presenting the fruit to the god 
 Chem, B. 31. This single letter is a poor substitute for the word 
 and picture of No. 468. 
 
 472. A radish ; over a man carrying the same, E. I. 29. 
 From ItOTIte, a root. 
 
 473. Probably oil, mentioned on all occasions among the 
 offerings on the funereal tablets ; E. I. 34, a 1 . 
 
 474. The same ; “ Oil from the olive,” is written beside a 
 servant carrying ajar in his hands, S-E. 1. 
 
 475. The same; over a servant carrying a jar in his hands, 
 S-E. 1. 
 
 476. Loaves ; among the offerings, E. I. 25, 4. 
 
 477. Perhaps the same ; E. I. 12, 10. It is spelt A K O, from 
 AIK, bread. 
 
 478. Sacred loaves; E.I. 25, 5. 
 
 479. A reed ; over a priest carrying a reed as an offering, 
 E. I. 28. It is spelt rnpte, but not met with in Coptic. Hence, 
 however, pAJULru r TG, an archer-, and hence a branch is used 
 as the hieroglyphic for poJL*.ne, a year. 
 
 480. A staff ; over a man earning a staff' in the procession, 
 E. I. 28. Hence, perhaps, g/jurr, an ell measure. 
 
 481. The same; E. I. 28. 
 
 482. The same ; over a third man carrying a staff in the same 
 procession, E. I. 28. It is spelt SH, R, bot, from cyApiktOT, 
 a stick. The last character is a scraper for bathers, and pro- 
 nounced bot, from fiurre, to wipe. 
 
 483. 484. Probably the same ; E. I. 28. The first is in the 
 plural, and has the club as the determinative sign. They are 
 both spelt SARBOT. 
 
VOCABULARY. 
 
 77 
 
 485. Palm-branches; carried in the hands of priests in the 
 procession, E. I. 28. It is spelt T R, from OUOpI, a twig. 
 
 486. The same ; E. /. 28. 
 
 487. The same; E. I. 28. It is spelt ahri ; the figure of a 
 man is only the final vowel. 
 
 488. The same ; E. I. 28. As the first character is the syl- 
 lable AN, it may mean OTUOiru, a palm. 
 
 489. Palm-bearings ; E. I. 30. 
 
 490. The same ; E. I. 30. In this the word ‘ branch’ is spelt 
 thorthor, from OCJUp. In the last we had the object itself. 
 
 491. Olive-tree ; “ Oil from the olive,” S-E. 1. It is spelt 
 B s, and followed by a branch as the determinative sign. From 
 ■S-Kty, green fruit. 
 
 492. A house ; “ Amunmai Anemneb, king of battles, in the 
 house of his father Amun,” M. R. 62. Also a temple ; “ Priests 
 in the temple of Thebes,” E. I. 27, 12. It is more often used in 
 composition. 
 
 493. The same, in the plural ; “ Aroeris, great king in the 
 temples,” H. 67, 11 o. 
 
 494. The same; “A priest in the temples,” E. I. 24, b 1. 
 
 495. The same, with a double form of the plural, written by 
 the side of a row of men and doors. The men are called “ guar- 
 dians of the houses,” E. I. 65 ; also in E. I. 62. 
 
 496. A roofed house ; E. I. 62. From X€It€TT(JOp, a roof. 
 
 497. Temple of Amun ; “ Builder of the temple of Amun, 
 like the temple of Ra,” E. I. 42, 3. “ Son of the priest in the 
 temple of Amun,” E. I. 52, 43. It is spelt Amun-ei, and may 
 mean any temple as well as that of Amun in particular ; as in 
 the Enchorial language of Lower Egypt, Apid-ei, the house of 
 Apis, meant other temples beside that of the sacred bull. 
 
 498. Temples; the plural of the last, as the ostrich-feather 
 has the force of Amun ; “ Which are set up in the temples of 
 Egypt,” R. S. 14. 
 
 499. Temple; “ Other gods of the temple,” E. I. 1, 7. 
 
 500. The same; E. I. 1, 2. 
 
 501. The same; “ Pahoe, high-priest deceased, in the tem- 
 ple,” E. I. 26. 
 
78 
 
 VOCABULARY. 
 
 502. The same; E. I. 17, 5. 
 
 503. Mi-amun-ei, or Memnonium, the house of one be- 
 loved by Amun; E. I. 24, a 2. But the first letter may be the 
 preposition of; and this group then means of the house of 
 Amun. 
 
 504. Palace, or house of the king, E. I. 80, 4. See King, 
 No. 629. 
 
 505. House of Ptiiah, meaning the city of Memphis ; E. I. 
 72, 4. 
 
 506. House ; “ A libation to the mother-goddess, rider in 
 the house of Pthah,” B. 56. But it occurs chiefly in composi- 
 tion. The first letter is probably the feminine article T, and in 
 this dialect the word must have been feminine, though in Coptic 
 HI, a house, is masculine. 
 
 507. Temple, or house for the gods ; “ Ruler of the temple,” 
 E. I. 41, 8. The star is the word ‘ god.’ See No. 293. 
 
 508. The same; "Scribe in the temple,” E. I. 83, 7. The 
 letter M may mean Amun. 
 
 509. Some kind of temples ; R. S. 4. 
 
 510. Palace, or king’s house; R. S. 2. But possibly this is 
 only a mistake for the following. 
 
 511. The same; H. 41, L e. 
 
 512. The same, or perhaps temple ; E. I. 58, 21, and E. I. 8. 
 
 513. Temples; "A gift dedicated to Osiris ruler of Amenti, 
 lord of Upper Egypt, in his temples, with various good libations,” 
 E. I. 17, 1. 
 
 514. The same; “ Anubis, chief of Egypt, lord of Ethiopia, 
 ruler of Amenti, lord of Thebes, in the temples,” E. 1. 25, 3. 
 Here the word ‘ house’ is omitted, and we have the character 
 which describes the kind of house, in the plural. 
 
 515. The same, with another form of the plural ; E.L 13, 2. 
 See No. 279 for this termination. 
 
 516. The same; “ A priest in the temples, making libations 
 to Chem-amun,” E. I. 24, b 1. 
 
 517. A temple, literally a temple-house, in which respect it 
 is the same as the Coptic word epcj>61 ; “ Other similar fittings 
 for the temple,” R. S. 4. 
 
VOCABULARY. 
 
 79 
 
 518. Temples; R. S. 4. The character for ‘ god’ is placed 
 within that for c temple.’ 
 
 519. The same; E. I. 31, 2. 
 
 520. Temple ; E. I. 27, 27. 
 
 521. The same; E. I. 27, 10. Here the character for ‘ god’ 
 is before the temple, not in it. 
 
 522. Temples; E. I. 27,12. 
 
 523. The same ; “A priest in the temples of Memphis,” H. 70. 
 
 524. The same ; E. I. 4, G. Compare the place of the three 
 strokes, which mark the plural in this group and in No. 522. 
 
 525. The same; “ Sacred to Pthah in the temples ,” B. 56. 
 
 526. The same; “Builder of the temples, lord of the world, 
 Raineses II.,” Flaminian Obelisk. 
 
 527. A shrine or small portable temple; “On the going- 
 out from the temple of the statue of Amun-Ra, in the procession 
 of the boats, they shall also carry out the shrine and the statue 
 of the god Epiplianes thrice blessed, with the others,” R. S. 8. 
 
 528. Temple, or shrine-house ; “ Defender of Egypt, lord of 
 Ombos, dedicated in the temple ,” H. 65, D v. 
 
 529. The same ; H. 7, R u. 
 
 530. The same ; “ Set up a tablet in the temple, carved with 
 letters sacred,” R. S. 14. In this and the last the club is pro- 
 bably the word OTAh, holy. 
 
 531. The same; “ On the going out from the temple of the 
 statue of Amun-Ra,” R. S. 8. Here a vase, with water flowing 
 from it, meaning a libation to the gods, describes the kind of 
 house meant. 
 
 532. The same; E. I. 57, 31, and E. I. 58, 28. This, like 
 the last, is literally a libation-house. 
 
 533. The same ; E. I. 105, 16. Here the temple is within a 
 walled court. 
 
 534. Temple of Pthah, meaning, perhaps, simply a temple 
 in Lower Egypt; E. I. 38, 6, and H. 80, X 1. 
 
 535. The same; “ Imo deceased, son of the priest in the 
 temple of Pthah,” E. I. 27, 11. 
 
 536. The same, or rather temple in the city of Pthah, mean- 
 ing Memphis ; “ A libation to Pthah, ruler of Memphis,” B. 56. 
 
HO 
 
 VOCABULARY. 
 
 537. Temple of Ra; “ He built the Amun-ei like the temple 
 of Ra,” E. I. 42, 3. Also Thebes; “ The Egyptians of Thebes ,” 
 E. I. 11, 12. See No. 779. This is perhaps the group trans- 
 lated by Hermapion, on the Obelisk (page 20), ‘ city of the sun,’ 
 by which he meant Thebes rather than Heliopolis. 
 
 538. Temple of Aroeris ; it is mentioned on the sarcopha- 
 gus of the queen of Amasis, as being in the city of Tanis ; E. I. 
 58, 26. See Aroeris, No. 128-131. 
 
 539. Temples of Horus, meaning temples in general ; “ Osi- 
 ris lord of the temples of Thebes,” E. I. 58, 46. 
 
 540. Temple ; “ A scribe in the holy temple ,” E. I. 8. Here, 
 perhaps, the couch is used instead of the throne in No. 523. See 
 also Osiris, No. 108. 
 
 541 . The same ; E. I. 8, where it is interchanged with the 
 last. 
 
 542. The same ; “ Also during the splendid procession by 
 boat to the temple of Memphis,” R. S. 9. 
 
 543. Palace ; “ Priests and sculptors belonging to the pa- 
 lace,” E. I. 4, 11. The vase, which fixes the kind of house meant, 
 is used as a title for King Ptolemy, in line 5 of the same tablet. 
 Compare No. 694 and No. 695. 
 
 544. The same ; E. I. 27, 13. 
 
 545. The same; “ The statue of Osiris, ruler of the palace,” 
 H. 67, R f. This differs from the last in being house of the kings, 
 instead of house of the king. 
 
 546. The same ; E. I. 107, 22. • The crown marks the kind of 
 
 547. Probably the same ; E. I. 107, 27. [house. 
 
 548. The same ; " King Amunothph III., beloved by Amun- 
 Ra, ruler of the palace,” E. I . 24, a 2. Here the name of the 
 king is placed within the house. 
 
 549. The Memnonium, or palace of Mi-Amun Rameses; 
 “ Amun-Ra, king of the gods, guardian of the Memnonium,” B. 
 58, an inscription on the temple of Thebes, called by the Greeks 
 the Memnonium, which was built by Rameses II. 
 
 550. The same ; “ Honour to Amun-Ra-Chem, lord of the 
 temple, guardian of the Memnonium, from his son Amunmai 
 Rameses II.,” B. 46. 
 

 VOCABULARY. 
 
 81 
 
 551. ,A grove, or walled court, which is represented in the 
 picture by a wall and a row of trees ; “ The gods and goddesses 
 of the Egyptian groves,” E. I. 61. It is spelt SB, KT, perhaps 
 from CofrT - , a wall, and XUOST, an olive tree. 
 
 552. The same; E. T. 61. Here the determinative sign is 
 the wall with its row of trees. 
 
 553. The same, in the plural, without the letters that spell 
 the word ; E. I. 61. 
 
 55-1. Columns, with capitals copied from the hud of the pa- 
 pyrus ; “ Columns in the temples dedicated to the gods,” E. I. 
 (second series) 53, 1. 
 
 555. The same, with capitals copied from a bunch of fullblown 
 papyrus flowers ; E. I. (second scries) 53, 1. The letters are S M, 
 for CJULX, a bunch. 
 
 556. Temple services; R. S. 3, where the stone is too bro- 
 ken to fix the meaning of the word for certain. 
 
 557. The same ; “ And at the temple services and rites they 
 shall clothe the statue for the ceremonies,” R. S. 7. 
 
 558. Probably the same; E. I. 1, 2. 
 
 559. Probably the same ; E. I. 30. 
 
 560. The same; R. S. 13. See the word Temple, No. 508, 
 which begins with the same character. 
 
 561. Offerings, or purifications, followed by a pot of fire 
 and a jar of water, as the determinative sign; “ Offerings to 
 Aroeris, from the king the lord of the world, Rameses II.,” B. 57. 
 
 562. The same ; “ Offerings to Ptliah, king of Memphis, from 
 King Rameses II.,” B. 56. 
 
 563. Rites ; “ Holy rites, and make libations and perform 
 sacrifices,” R. S. 11. 
 
 564. The same; “ Other rites in the assemblies,” R. S. 11. 
 
 565. The same; “ Holy rites in the temples,” R. S. 11. 
 
 566. The same ; R. S. 7. 
 
 567. The same; “ Consecrated rites,” E. I. 58,44; also E.I. 
 
 568. The same; R. S. 13. [23, a 2. 
 
 569. The same ; “ Regulating the splendid rites,” R. S. 3. 
 
 570. Probably holy, it seems to be the root from which No. 
 566 is formed; R. S. 12. Perhaps from 6IUJ, to purify. 
 
 G 
 
82 
 
 VOCABULARY. 
 
 571. Holy-days ; “ The holy-days, the seventeen last days of 
 the month/’ R. S. 11. It is composed of the word holy, No. 571, 
 and of the word day, No. 1005. 
 
 572. Statue ; “ Clothe the statue for the ceremonies like the 
 gods of the country/’ R. S. 7. Also honours, connected with 
 the statue ; “ Perform sacrifices and other honours in the assem- 
 blies,” R. S. 11. It is spelt TOT, from 'TCnfUTT, an image. 
 
 573. Religious honours, being the same as the last with the 
 addition of the noun’s termination ; “ In addition to the religious 
 honours also set up a statue to King Ptolemy,” R. S. 6. 
 
 574. The same; R. S. 12. 
 
 575. The same; “And his religious honours in the temples,” 
 E. I. 72, 8. From £103, to purify. 
 
 576. Statue; “ Statue of the deceased Osiris-like king Amyr- 
 tseus, deceased,” E. I. 29. 
 
 577. The same, in the plural; E. I. 70, h 2. 
 
 578. The same, in a shorter form ; E. I. 70, f 5. 
 
 579. An adjective of praise to the deceased; it is spelt to, 
 perhaps honoured, from T<LIO, to honour-, “Good, honoured, 
 eternal,” E. I. 13, 3. 
 
 580. The same; “ Belonging to the honoured priests,” E. I. 
 13, 3. 
 
 581. The same; “Holy, illustrious, honoured, holy,” E. I. 
 12, 15. 
 
 582. Sacrifices; “ Also make libations, and perform sacri- 
 fices and other similar honours,” R. S. 11. 
 
 583. The same; “ Perform sacrifices and other honours,” 
 R. S. 12. 
 
 584. 585. The same; R. S. 3. 
 
 586. The same ; “ Thousands of things dedicated, thousands 
 of sacrifices, thousands of other good libations,” E. I. 52, 42. 
 
 587. The same ; E. I. 48, b 3. 
 
 588. The same ; E. I. 12, 10, and E. I. 19, 9. 
 
 589. Sacrificial; “ Sacrificial geese,” E. I. 51. “Sacrifi- 
 cial loaves,” E. I. 25, 5. 
 
 590. This is the first word of numerous inscriptions addressed 
 to the gods, and is always followed by the preposition to. We 
 
VOCABULARY. 
 
 83 
 
 may translate it honour, or, as an adjective, sacred ; “ Sawed 
 to Amothph tlic son of Pthah,” M. II. i. 30. 
 
 591. The same, in the plural; “ Honours to Pthah,” M. H. 
 
 i. 5. 
 
 592. The same; “ Honours to Sabac-Ra,” M. II. i. 35. 
 
 593. A sacred gift ; “ A sacred gift of life and power to the 
 lord of the world Thothmes,” H. 80. 
 
 594. For ever ; “ A kingdom remaining to himself and his 
 children for ever,” II. S. 5. This is perhaps the word ,P/r Hit, 
 death. 
 
 595. Living for ever; “ King Ptolemy living for ever, be- 
 loved by Pthah, god Epiphanes thrice blessed/’ R. S. 6, 12 and 
 14. 
 
 596. Eternal, usually spoken of a man already dead ; “Arne- 
 no, a man deceased, eternal,” E. I. 39, 10. 
 
 597. The same ; “ The gods Sotercs, eternal,” meaning the 
 deceased Ptolemy Soter and his wife, R. S. 6. 
 
 598. The same ; “ The son of the sun, lord of battles, Necta- 
 nebo, gifted with life for ever by the immortal gods,” H. 8, I p. 
 
 599. The same; “ A man deceased, eternal,” E. I. 1, 1. 
 
 600. The same, in the feminine ; “ The royal wife, grand, 
 beloved, eternal,” E. I. c 2. 
 
 601. The same, in the feminine; E. I. 57, 16. 
 
 602. King, meaning of Upper Egypt, to which this form of 
 crown belonged ; “ The good king, lord of battles, Amunothph 
 III.,” H. 13, 1. Also queen; “ Neitli the queen, the great mo- 
 ther-goddess,” E. I. 16. This is the high crown with the ball 
 upon the top, described by Diodorus Siculus, as worn by the 
 priests of Ethiopia. It is also the mitre of the Jewish priests, 
 described in Exodus, xxviii. 39. 
 
 603. The same, meaning king of Lower Egypt, to which this 
 form of crown belonged ; “ The good king, son of the sun, Pto- 
 lemy living for ever,” II. 64, Q q. Also queen ; “ Neith the 
 queen, the lady of Sais,” E. I. 16. Also the letter N, the Coptic 
 preposition ItA, and as such for, to, of, belonging to ; “ He 
 received the country o/tlie kingdom from his father,” R. S. 10. 
 “ Also set up a statue to King Ptolemy,” R. S. 6. This is the 
 
 g 2 
 
84 
 
 VOCABULARY. 
 
 crown of the Jewish priest which was worn over the mitre, Exo- 
 dus, xxix. 6. 
 
 604. The double crown, formed by the union of the former 
 two. It is found on the monuments as early as the reign of 
 Amunothph III.; H. 13. It was called the pshent; R. S. 9. 
 This name is from (TetVT , to govern, with the article prefixed. 
 
 605. Queen, having the feminine termination ; M. H. i. 16. 
 
 606. King of Upper Egypt; E. I. 8. Also queen; over the 
 figure of a goddess, E. I. 28. This group is interchangeable with 
 No. 644. 
 
 607. King of Lower Egypt, and also queen ; in the inscrip- 
 tions just quoted. This group is interchangeable with No. 663, 
 and they both have the same sound, nout. 
 
 608. King of Upper Egypt; E. I. 36, 11. The second cha- 
 racter is the word ‘ lord/ 
 
 609. King of Lower Egypt; E. I. 36, 11. 
 
 610. King of Upper and Lower Egypt; “The son of the 
 
 sun, king of Upper and Lower Egypt, Ptolemy living for ever, 
 beloved by Pthah and Isis,” E. I. 4, 5. In these later inscrip- 
 tions the titles are less simple and more ornamental. 
 
 611. King of Upper Egypt; E. I. 36, 17 and 21. 
 
 612. King of Lower Egypt ; E. I. 36, 17 and 21. 
 
 613. King of Upper and Lower Egypt; E. I. 36, 11. Each 
 
 of these three sitting figures follows the title as the determina- 
 tive sign, and they are well distinguished by their crowns. Also 
 IIorus, who is known by the double crown ; “ Defender of the 
 kingdoms like Horus,” E. I. 42, 4. 
 
 614. Queen of Upper and Lower Egypt ; “ The queen Bere- 
 nice,” H. 77, Q o. 
 
 615. King of Upper Egypt; E. I. 4, 6. The latter half of 
 
 this is perhaps from or e£,cnrn, near, meaning upper. 
 
 616. King of Lower Egypt; E. I. 4, 6. The latter letters 
 are perhaps from O'tfHO'tf, distant, or enrurrr, tower. 
 
 617. King of Upper Egypt; “King, lord, chief of the priests,” 
 E. I. 84, 6. This is the same as No. 615. 
 
 618. Upper and Lower Egypt; R. S. 10. Each character 
 for laud or city is distinguished by its peculiar crown. 
 
VOCABULARY. 
 
 85 
 
 019. The same; E. I. 4, 6. 
 
 620. Lord; “ Chief of the scribes deceased, son of the lord 
 the priest Iohmes deceased,” E. I. 77, 5. This is perhaps rtHfi, 
 lord. 
 
 621. Probably coronations; “ The processions and corona- 
 tions, 'with the boat of Ra, on the last year in the month of 
 Choeac, of the illustrious reign of King Ptolemy,” E. I. 4, 5. 
 
 622. Wear crowns; “The priests of the temples of Egypt 
 shall wear crowns during the proclamations,” R. S. 12. This 
 character also forms part of the words gold, and silver, and 
 kingdom. 
 
 023. Kingdom, or rather king-ship ; “ With the other bless- 
 iugs of a kingdom remaining to himself and his children for 
 ever,” R. S. 5. The first character is the sign of abstraction; 
 the last three are the word ‘ grand.’ 
 
 024. The same ; “ Also on Paophi the seventeenth day he 
 received the country of the kingdom from his father,” R. S. 10. 
 
 025. The same ; “ King of the gods, defender of the kingdom ,” 
 Denon, 118. 
 
 026. Kingdoms ; “ Defender of the great kingdoms, like Ho- 
 rns,” E. I. 42, 4; also B. 45. 
 
 027. The king ; “ On Paophi the seventeenth day the king 
 received the country of the kingdom from his father,” R. S. 10. 
 
 028. Upon the investiture; “Which he wore upon the in- 
 vestiture in the temple with the country of the kingdom,” R. S. 
 9. The first character is the preposition ‘ on.’ The ceremony 
 here spoken of was that upon the occasion of Ptolemy Epiphanes 
 ceasing to be a minor, in the eighth year of his reign, when he 
 took upon himself the government of Egypt. 
 
 629. King, from the Coptic cnrpo, and with the article pre- 
 fixed, it becomes the well-known title Pharaoh. It was not used 
 by the native sovereigns only, but also by the Ptolemies and 
 Roman emperors; H. 05, and elsewhere. The crown on the 
 bird’s head, and the asp hanging from the sun, are mere orna- 
 ments. This group is translated Apollo, meaning Horus, on the 
 obelisk of Hermapion (see page 20) . 
 
 030. The same, with the article; B. 51. But in the last line 
 
86 
 
 VOCABULARY. 
 
 of Hermapion’s obelisk the first character in this group is treated, 
 not as the article, but as heavenly. See No. 41. 
 
 631. Queen, a title of Cleopatra Philometor ; H. 45. 
 
 632. King; E. I. 37, a 1, and B. 52. 
 
 633. King of Phcenicia, being on the reverse of some coins 
 struck by the Ptolemies at Tyre and Sidon. The Greek artist 
 has put the thunderbolt in place of the sun. The palm-branch, 
 called a phoenix , marks the country. 
 
 634. King and queen, on the reverse of the Egyptian coins 
 when Cleopatra Cocce was reigning jointly with her son. The 
 two eagles show that there were two sovereigns. 
 
 635. Monarch, or sole ruler; “ The monarch the illustrious 
 king of Upper and Lower Egypt,” R. S. 10. The vulture may 
 mean ‘ sole, 5 from AJL<LT^.<L'T, alone ; the basilisk is the word 
 ( king/ See No. 286. This or the following is probably the group 
 translated by Hermapion ‘ lord of the diadem/ as the asp was 
 the ornament of the royal diadem. 
 
 636. Queen ; a title of Queen Nitocris, B. 50, 3. 
 
 637. Son of the sun, a title which usually precedes a king’s 
 second name ; E. I. 42. In the Greek beginning of the Rosetta 
 Stone the king is called “ Son of the sun, Ptolemy immortal, 
 beloved by Pthah.” It is the word ‘ Zerali/ the name of an 
 Ethiopian king mentioned in 2 Chron. xiv. 
 
 638. The same ; “ Son of the sun, king of Upper and Lower 
 Egypt, Ptolemy immortal, beloved by Pthah and Isis,” E. I. 4, 5. 
 Here the egg is used for ‘ son/ instead of the goose in the last 
 group. 
 
 639. Daughter of the sun; a title of Queen Ames-Athori, 
 wife of Amunotliph I., M. R. 29; and of Queen Nitocris, on 
 her great obelisk, B. 48. It may have been read Tesera; and 
 was perhaps the name Aclicrres, which Manetlio gives to two 
 queens in his list of Theban sovereigns. 
 
 640. The same ; “ Daughter of the sun, mistress of the world, 
 Cleopatra, the goddess Philometor,” H. 45. 
 
 641. Son of IIorus ; “ The king the brave son of Horus,” B. 
 52. This seems to be the sentence quoted on the north side of 
 Hermapion’s obelisk (p. 22), and there read as ‘ son of Heron.’ 
 
VOCABULARY. 
 
 87 
 
 642. King, a title usually placed before the first of a king's 
 two names; E. I. 42. “A statue to King Ptolemy,” R. S. 14. 
 It is not a single word, but the union of two titles, eacli denoting 
 an order of priests, one chiefly used in Upper Egypt and the 
 other in Lower. It is sometimes followed by two determinative 
 signs; E. I. 36, 21. It was probably pronounced SOT-NOUT. 
 
 643. The same double title. It is used before every name in 
 the middle row of kings in the Tablet of Abydos ; M. H. ii. 9. 
 
 644. The same, meaning king of Upper Egypt ; E. I. 36, 17, 
 where it is followed by the name of that country. Also royal ; 
 “ The priest of Amun, the royal son of Tacelmotlie deceased,” 
 E. I. 35, a 16. It may be pronounced SOT, and is perhaps the 
 word meant by Setlios, which Manetlio gives as a name of Ita- 
 mescs, at the head of his nineteenth dynasty. 
 
 645. The plural of the same ; E. I. 31 (second part) . 
 
 646. The same ; over the figures of these priests, who all wear 
 the crown of Upper Egypt, E. I. 31. It is spelt soteno, from 
 COTHTGIT, to govern. 
 
 647. The same ; E. I. 31 (first part) . 
 
 648. King ; “ Apis-Osiris ruler of Amenti, king of the gods,” 
 E. I. 4, 1 . Also royal ; “ His mother the royal daughter,” 
 E. I. 35, a 15. This is the word ‘ Sethon,’ which Herodotus gives 
 as a name to a priest of Memphis. 
 
 649. The same ; “ Offerings to Aroeris, from the king, lord of 
 the world, Raineses II.,” B. 57. 
 
 650. Royal; “The royal scribe Mandoo,” E. I. 83, 12. 
 
 651. The same, a contraction of the last; E. I. 83, 13. 
 
 652. Some kind of priestess; “ His mother a priestess of the 
 great Ra,” E. I. 39, 3. Also distinctive of Upper Egypt; and in 
 this sense opposed to the lotus flower of Lower Egypt, E. I. 39, 6. 
 
 653. The same ; E. I. 26, where each of the deceased per- 
 son’s female ancestors was of this priestly rank. 
 
 654. Royal, or splendid; “In manner splendid ,” R. S. 5; 
 where however the Greek translation has “ In the accustomed 
 manner.” Coptic adjectives are often of this double form. It 
 may be CoXceX, splendid, from CoX, a reed ; or perhaps CTlCI, 
 excellent, from CTe, a plant. 
 
88 
 
 VOCABULARY. 
 
 655. King, being a contraction of the longer word soten. 
 No. 648 ; “ The Osiris-like king Amyrtceus deceased,” E. I. 28. 
 
 656. The same ; “ Praise to the royal Osiris-like divine wife,” 
 E. I. 116, 9. As this does not look like a contraction, it may 
 perhaps be cyuo, great. 
 
 657. Possibly the same ; “ The son of the sun, Osirtesen, be- 
 loved by the lord of Tanis,” B. 28. As the goose is CTe , the 
 three geese may have the force of S o. Also used in the plural; 
 “ The gods, rulers of heaven,” E. I. 57, 14. 
 
 658. An- adjective, possibly illustrious ; “ A priest for ever 
 for the illustrious gods of Egypt,” E. I. 31 (second part). This 
 twig with two leaves seems distinguished from the twig with four 
 leaves, though sometimes interchanged with it. It may have the 
 force of O U ; and this word may be OTCUirt, light. 
 
 659. The same; <f The learned illustrious son beloved by the 
 priests, Mandothph,” E. I. 13, 6. 
 
 660. The same ; E. I. 32 (third part) . 
 
 661 . The same, in feminine ; “ The illustrious daughter of 
 Ra,” M. H. i. 9. 
 
 662. The same ; M. H. i. 33. 
 
 663. King of Lower Egypt ; E. I. 36, 17, where the meaning 
 is limited by the name of the country that follows. Ammianus 
 Marcellinus (lib. xvii.) says that a bee meant a king. It is pro- 
 bably spelt N O u T. 
 
 664. The same, in the plural; E. I. 32 (second part), where 
 it is one of the four orders of priests, of which No. 646 was the 
 
 665. The same ; E. I. 32. [first. 
 
 666. One of this order of priests ; E. I. 44, 2. 
 
 667. Servant, a title belonging to another of the four orders 
 of priests ; “ Son of the sun, lord of battles, servant in the tem- 
 ple,” E.I. 28 (second part). It is the word fiUJK, a servant. 
 The bird is the Numidian demoiselle. The name of King Boc- 
 choris means ‘ servant of Ra/ 
 
 668. The same; E.I. 106, 17. 
 
 669. The same, in the plural ; E. I. 32 (second part) . 
 
 670. The same; E. I. 32. It is spelt bochono. 
 
 671 . A priestess of the same order ; “ A priestess in Thebes,” 
 
VOCABULARY. 
 
 89 
 
 E. I. 59 ; 2. The feminine article is here inserted before the last 
 letter. 
 
 672. The same ; “ Servant of the slaves,” E. I. 57, 42. 
 “ Priestess of the gods,” E. I. 57, 12. In these five groups the 
 ball is not ra or R, but CH 9 in the Alphabet. 
 
 G73. King, but seldom used in relation to a country go- 
 verned ; “ A gift to Osiris, ruler of Amenti, righteous good king 
 for ever,” E. I. 2, 1. 
 
 674. The same ; “ Apis-Osiris, ruler of Amenti, king of the 
 gods, blessed king for ever,” E. I. 4, 1. 
 
 G75. Queen; “The son of the sun Ptolemy immortal, be- 
 loved by Pthah, and his sister his wife the queen Cleopatra, gods 
 Philometores,” H. 64, Y. 
 
 G76. The same; “ In the reign of the queen, mistress of the 
 land, Cleopatra,” E. I. 4, 12. 
 
 677. Kings; E.I. 31 (first part). 
 
 G78. King of kings, a title of Osiris ; E. I. 1, 2. 
 
 679. The same, a title of Raineses II. ; E. I. 42, 1. 
 
 680. Melek, or Satrap, from the Hebrew the governor 
 of a province, a title used even before the time of Abraham ; 
 “ Melek in the reign of Amiuimai Thor I. deceased,” E. I. 83, 5. 
 
 681. The same, followed by the determinative sign. In the 
 thirtieth year of Darius we meet with “ the melek of Upper and 
 Lower Egypt, Nephra, son of the melek of Upper and Lower 
 Egypt, Amasis,” B. 3. The owl on the very earliest of the Egyp- 
 tian coins seems meant for this word ‘ satrap/ as the eagle, No. 
 633, on the coins of the Ptolemies, means the word ‘ king. 5 /Those 
 seem to be the coins of the satrap Aryandes. 
 
 682. Lord, as in many of the following groups. It has the 
 sound of neb, and thus is the first syllable of the name of the 
 goddess Nephthys, No. 153. From NEB, the name of this vessel, 
 we have the Coptic word rteefi, to float ; and hence it repre- 
 sents the word HHfi, lord. Also full; “ For the blessing of Ki 
 born of Crocodilothph, a man deceased, full of blessings,” E. I. 
 15, 4. In this sense it may be the word KCOT, a dish, and thus 
 be used for KCOTe, full. As a plural termination. No. 442, it 
 may represent rtsfiert, all, or the plural article rtl. 
 
90 
 
 VOCABULARY. 
 
 683. Lord ; “ Ruler of Amenti, lord of Upper Egypt/’ E. I. 
 19, 9; also E. I. 25, 3. 
 
 684. The same, in the feminine ; “ Honour to Nephthys, lady 
 of heaven, mistress of the earth,” M. H. i. 16. 
 
 685. Lady of the house, a title common to all women of 
 rank ; E. I. 52, 2 and 47. It is the Coptic word rteflKl, lord 
 of the house, though in hieroglyphics it is always a feminine 
 title. 
 
 686. The same, with the feminine article ; “ His wife the lady 
 of the house,” E. I. 39, 2. 
 
 687. Lord of Lower Egypt, following the name of a god 
 wearing the crown of the lower country ; H. 13, U v. The flower 
 is the lotus of Lower Egypt. 
 
 688. Lord of Upper Egypt; opposed to the former, H. 13, 
 N v. The flower is the lily of the upper country. 
 
 689. Lord of writing, a title of Thoth the inventor and god 
 of letters ; M. H. i. 26. 
 
 690. Lord of the waters, a title of Nef or Knepli, as he 
 was worshipped at Elephantine, one of the towns in which the 
 Nile’s rise was measured by a nilometer; H. 57. 
 
 691. Probably lords of battles, meaning conquerors; “ Con- 
 querors of the eternal serpent,” E. I. 64. 
 
 692. Lord of battles ; “ Lord of the world, lord of battles, 
 Rameses II.,” M. R. 64, and H. 87, b. The second character is 
 the sword which the king there holds in his hand. 
 
 693. A title which we may also translate lord; “ Lord of 
 Ethiopia” is one of the titles of the winged sun at the head of the 
 tablet, E. I. 73. The character may represent Xec, a tongue, 
 and thus mean Xetye, powerful. 
 
 694. Nearly the same; “ Annbis lord of Egypt,” E. I. 4, 4. 
 
 695. Nearly the same, a title of King Ptolemy; E. I. 4, 5. 
 
 696. The same, in the feminine ; “ Isis queen of Egypt,” E. I. 
 72, 9. 
 
 697. Nearly the same; “ Honour to the deified lord Hapi- 
 men,” E. I. 45, 13. It is probably the word XOGIC, lord. 
 
 698. A title which we may translate ruler ; “ Osiris, ruler 
 of Arnenti,” E. I. 14, 2. As the vase is neb, the three vases 
 
VOCABULARY. 
 
 91 
 
 become nebo, tlic name of the Babylonian god, and part of the 
 name of several Babylonian kings. 
 
 699. The same ; E. I. 2, and E. I. 37, c 2. 
 
 700. The same ; “ For the honour of Osiris, ruler of the 
 priests,” E.I. 2. The two feathers give to this group the same 
 termination in sound as the last. 
 
 701. The same; “ Osiris, ruler of the temples,” H. 67, S f. 
 
 702. Ruler of the countries ; II. 42, L r. Each of the last 
 
 three letters is a K, and they mean the earth. 
 
 703. A title of Anubis ; E. I. 14. The last character perhaps 
 denotes some part of Egypt. 
 
 704. Lord of the world, so translated by Hermapion, on 
 the obelisk (page 21). It usually stands before a king’s first 
 name, E. I. 15, and E. I. 22. The stroke is a T, hence the two 
 strokes make ©O, the world. Or it may mean lord of the two 
 countries of Upper and Lower Egypt. 
 
 705. The same, a title of Cleopatra; E. I. 4, 12. The scara- 
 bseus has the force of T H o or H O. 
 
 706. The same, but in a bilingual' translation it is translated 
 queen ; “ The son of the sun Ptolemy immortal, beloved by 
 Pthah, and his sister his wife the queen Cleopatra, gods,” H. 
 64, Y. 
 
 707. The same ; “ A royal gift dedicated to Atlior the queen,” 
 E.I. 35, b 1. 
 
 708. Most gracious, so translated on the Rosetta Stone, 
 where it is a title of Ptolemy Epiphanes. It perhaps means ‘ full 
 of good/ or ‘ lord thrice good.’ 
 
 709. Beneficent, or Euergetes, the title of one of the Ptole- 
 mies ; “ The son of the sun Ptolemy, and Queen Cleopatra, gods 
 Euergetve,” H. 64, q. It is literally ‘ full of gifts.’ 
 
 710. The same, a title of Serapis; M. H. i. 29. 
 
 711 . Lord of heaven ; “ Rameses II., beloved by Horus-Ra, 
 the great god, the lord of heaven,” E. I. 15. See Heaven, No. 
 41. 
 
 712. The same ; “ Isis the great mother-goddess, like Ra, the 
 queen of heaven ,” E.I. 4, 1. Before the last character is the 
 article neo, the. 
 
92 
 
 VOCABULARY. 
 
 713. Lords of the country; Osiris, Ptliah-Sokar, and Anu- 
 bis are so called, E. I. 2, 1. 
 
 714. Queen of the tayo countries, meaning Upper and 
 Lower Egypt; tlie title of a goddess, M. H. i. 39. 
 
 715. Goddess of the two countries ; a title of Neith, 
 E. I. 16. 
 
 716. Lord of the countries of the world; a title of 
 Amun-Ra, H. 43, A q. The three middle characters are each K, 
 and represent the word K<L,P,S, land. 
 
 717. The same ; “ A gift to Amun, lord of the countries of the 
 world, Osiris king for ever, and Anubis, ruler of the temples of 
 Egypt,” E. I. 56, b 3. 
 
 718. Lord of the country; H. 67, K s. The latter charac- 
 ter means ‘ the fields.’ 
 
 719. Lord of Lower Egypt; “ Osiris, ruler of Amenti, lord 
 of Upper Egypt and lord of Lower Egypt,” E. I. 39, 6. 
 
 720. Lord of Upper Egypt, or of Thebes, in the sentence 
 last quoted. 
 
 721. Lady of Sais, a title of Neith ; E. I. 16, and E. I. 33 ; 
 inscriptions made in the reigns of Hoplira and Amasis, when 
 that goddess was in highest honour. 
 
 722. Lord of some part of Egypt; a title of Ilorus, M. H. i. 
 34. 
 
 723. Lord of Ethiopia; E. I. 35, b 5. See Ethiopia, No. 
 894. 
 
 724. The same; a title of the winged sun, E. I, 3, and E. I. 4. 
 
 725. Lord of Ombos, from the temple in that city ; H. 65, Y. 
 
 726. Probably lord of Esne ; E. 1. 10, 7. The upright 
 character in other places. Nos. 1838 and 1839, stands for CO It, 
 brother, and therefore these three characters represent CltKT, 
 brothers, and in this group the city CrtH, or Esne. 
 
 727. The same ; E. I. 4, 4, where it is a title of Knef. 
 
 728. A title of Horus, meaning lord of some city; M. H. i. 31. 
 
 729. Probably lord of Egypt, the country overshadowed by 
 the winged sun; a title of Ptliali, II. 70, U v; and of Ilorus, 
 II. 72, K y. 
 
 730. Lord of Mendes, a title of the god Mando ; M. II. i. 
 
VOCABULARY. 
 
 93 
 
 33. The clog-headed sceptre may have the force of A ; the os- 
 trich feather on the top of it, of MEN ; which, with the D or t 
 following, becomes amende, or Mendcs. The square character 
 is the determinative sign for the fields of Lower Egypt (see No. 
 770), and it thus distinguishes Mendes from Hermonthis, where 
 the same god ivas worshipped. 
 
 731. The same; “In the fifteenth year, on the twenty-fifth 
 day of Mesore, in the reign of the priest the lord of Mendes,” 
 H. 43, Q f. The king meant is Tacelothe of Bubastis. 
 
 732. Lord of Thebes; E. I. 21, 1. It perhaps contains the 
 word -&.A.KI, city. 
 
 733. The same; E. I. 9, 12. Instead of the word ‘ lord/ we 
 have the prefix HA., belonging to. 
 
 731. A title before the first name of Amunothph II. ; H. 13, 
 where it is used for No. 704, IteB. OO, lord of the world. Thus 
 a leg, represents in sound 4>A. GO, the world. 
 
 735. A title given to Amunotlipli III. ; E. I. 24, a 1, mean- 
 ing lord of some blessings. 
 
 736. A title given to Psammeticlius ; H. 7, S p. It is the 
 same as the last ; the sceptre is symbolical for power, and is used 
 for f lord.’ Or these characters may mean power and blessings 
 rather than a title. 
 
 737. King of heaven ; “ Horus, king of heaven,” M. H. i. 
 31. It is the same as No. 712. 
 
 738. King of the world, a title of Ptolemy Caesar; M. R. 
 23. It is the same as No. 705. 
 
 739. Country, or sometimes city. When used as a letter it 
 is a K, and it stands for KA.^1, land. 
 
 740. The same in the dual, always meaning Upper and Lower 
 Egypt; “ The gods of the two countries,” E. I. 35, a 13; also 
 E. I. 16. 
 
 741. The same, in the plural ; E. I. 38, 8, where it means the 
 cities of Upper Egypt, as distinguished from No. 767, the fields 
 of Lower Egypt. See No. 769. 
 
 742. Upper Egypt; E. I. 36, 17. The twig is distinctive of 
 the upper part of the country. See No. 642. 
 
 743. Lower Egypt, opposed to the last in the same quotation. 
 
94 
 
 VOCABULARY. 
 
 744. Upper and Lower Egypt; H. 13, G v. One plant is 
 probably a lily, and the other a lotus. By a mistake of the artist 
 they are here drawn alike. 
 
 745. The same ; “ In the temples belonging to Upper and 
 Lower Egypt,” E. I. 72, 10. 
 
 746. The earth ; “ Guardian of the temples in Amenti and 
 on earth” E. I. 117, 10. Probably also country, like No. 739 ; 
 “ The gods lords of the country” E. I. 2 ; and in R. S. 14. 
 
 747. The determinative sign for country, used chiefly in the 
 case of foreign lands out of Egypt. 
 
 748. The same, in the plui’al; B. 33. 
 
 749. The same, often following the name of a foreign coun- 
 try. The bent finger is a T ; the whole is the word OO, land. 
 See No. 909. 
 
 750. The same ; “ The people of the land of the Sliaremo,” 
 B. 43, 20. 
 
 751. The same, in the plural; B. 43, 12. 
 
 752. The same; “ Guardian of the land,” E. I. 22, 9. This 
 is also OO, the land. 
 
 753. The same, in the dual ; “ The royal daughter of the lord 
 of the two countries, Psammeticus deceased,” E. I. 58, 2. 
 
 754. The same, in the plural ; “ King of the countries of 
 Amenti,” E. I. 57, 10. This clearly proves that the former group 
 was the dual, though in some other cases the two strokes are in 
 the singular, as in the following. 
 
 755. Upper Egypt, being known by the peculiar reed ; “ Anu- 
 bis 'of Upper Egypt,” M. H. i. 18. 
 
 756. The same; “ Isis the great mother-goddess, Anubis of 
 Upper Egypt, and Anubis of Lower Egypt,” E. I. 39, 6. 
 
 757. Lower Egypt, known by the lotus, in the sentence last 
 quoted. 
 
 758. Ethiopia; it is spelt Sabac-Tho, or the land of the god 
 Sabac, E. I. 37, 1, an inscription in honour of Sevechus, king of 
 that country. 
 
 759. Upper and Lower Egypt; “ It has pleased the priests 
 belonging to Upper and Lower Egypt” are the first words of the 
 enactment of the decree on the Rosetta Stone, line 5. 
 
VOCABULARY. 
 
 95 
 
 760. The same ; E. I. 36, 13, and E. I. 37, c 2. 
 
 761. Upper Egypt, distinguished as before, and also by the 
 peculiar crown ; “ Priest of Upper Egypt and of Lower Egypt,” 
 E. I. 79, 6. 
 
 762. Lower Egypt, in the sentence last quoted. 
 
 763. Country; “An offering of the country to his father,” 
 H. 88, where King Amyrtaeus is presenting this character to the 
 god Tliotli. 
 
 764. The same, in the plural; “ Like the heavens, the ever- 
 lasting lord of the countries of the conquered people,” B. 34. 
 
 765. Country; “ Received the country of the kingdom from 
 his father,” meaning the territory annexed to the crown, R. S. 10. 
 
 766. The same ; “ On his investiture in the temple with the 
 country of the kingdom,” R. S. 9. 
 
 767. The same, in the plural ; “ Clothe the statue for the 
 ceremonies like to the gods of the country ,” R. S. 7. In E. I. 
 38, 8, these characters mean the fields of Lower Egypt as dis- 
 tinguished from Upper Egypt. 
 
 768. Perhaps country; “ From the new moon of Tliotli du- 
 ring five days in every country,” R. S. 12. See No. 788. 
 
 769. Upper countries; E. I. 38, 8. For the word upper, 
 see No. 1384. 
 
 770. Lower countries ; E. I. 38, 8. For the word lower, 
 see No. 1385. 
 
 771. Upper and Lower Egypt; E. I. 73, 11. The ass’s 
 head is an o, from 6ICJU, an ass. 
 
 772. Egyptians; “ To the gods of the Egyptians,” E. I. 61. 
 
 It is spelt A CHE MO, and hence Egypt. 
 
 773. The same ; “ Relonging to Thebes of the Egyptians,” 
 E. I. 9, 12. 
 
 774. The same, with a different form of the ch ; E. I. 102, 
 
 Al. 
 
 775. The same ; “ Thoth, lord of the Egyptians,” E. I. 4, 2. 
 This is a contraction of the former groups by the omission of 
 an N. 
 
 776. The same ; “ By this it is known that it is lawful for the 
 Egyptians to honour” [the statue of King Ptolemy], R. S. 13. 
 
96 
 
 VOCABULARY. 
 
 This group is of two words, and seems to be literally ‘ the Egyp- 
 tians of the land.’ 
 
 777. The same ; “ By this it is known that it is lawful for the 
 Egyptians to honour the two gods/’ meaning Ptolemy Epiphanes 
 and his queen, Salt’s Essay, pi. 5. This inscription, of which hut 
 a small part remains, seems to have been a copy of the Rosetta 
 Stone, but made a few years later, after the king’s marriage. 
 
 778. Egypt; “ Anubis, lord of Egypt,” E. I. 25, 2. The last 
 two letters are T o, the land. 
 
 779. Egyptian Thebes; E. I. 11, 12. For Thebes, see No. 
 806; see also No. 537. 
 
 780. Egypt ; “ The gods, rulers of Egypt” E. I. 30 (third 
 part) . It is literally ‘ the land of the Egyptians.’ 
 
 781. The same; E.I. 31 (second part). 
 
 78.2. The same; E. 1. 31 (second part). 
 
 783. The same; E. I. 30 (first part). 
 
 784. The same ; “ A gift dedicated to Anubis, lord of Egypt,” 
 E. I. 14. 
 
 785. The same ; “ The boats of Egypt,” E. I. 28 (second 
 part) . 
 
 786. The same, in an hieratic inscription ; E. I. 52, 53, and 
 E. I. 53, a 5. The fish is another form of the letter m. 
 
 787. The same ; “ Amasis beloved by Nef, lord of Egypt,” 
 H. 42, G y. 
 
 788. The same; E. I. 10, 15. 
 
 789. The same; E. I. 12, 2. In these there is a letter N not 
 easily explained. 
 
 790. The same ; “ Miamun Rameses II., the great king, lord 
 of Egypt,” M.R. 116, 14. 
 
 791 . The same ; “ Anubis of Lower Egypt, Anubis of Thebes, 
 Anubis of Ethiopia, and Anubis of Egypt,” E. I. 72, 4. 
 
 792. The same; E. I. 72, 3. Compare No. 790. This form 
 of K has here the force of K A M, as it has in the word Black, 
 No. 1714. 
 
 793. Egyptians, one of the four races of men who together 
 formed the subjects of the kingdom ; M. R. 157, and B. 42. In 
 M. R. 158, they have a fair skin. This word is written back- 
 
VOCABULARY. 
 
 97 
 
 wards; the first letter is a th, used instead of the guttural CIL 
 
 794. The same ; M. R. 157. A tribe of red men well clothed. 
 
 795. Egypt ; “ The priests of the temples of Egypt shall wear 
 crowns during the proclamations/’ R. S. 12; also R. S. 7, R. S. 
 8, and R. S. 14. This compound word is not easily divided into 
 its parts. The last character, the ring, in which a king’s name is 
 usually enclosed, has the force of p^rt, a name, and, with the 
 two characters before it, may mean niplOAAI, a man. 
 
 796. The same ; “ Honour to the gods, lords of Egypt,” E. I. 
 72, 13. 
 
 797. Theban ; the word following in the inscription is pro- 
 bably ‘ mines,’ B. 50, 11. It is spelt ranres, perhaps pGJULpKC, 
 Theban. 
 
 798. Egypt ; “ To be named Ptolemy the defender of Egypt,” 
 R. S. 6. Also Lower Egypt ; E. I. 4, 4, where Upper Egypt is 
 mentioned separately. 
 
 799. The same ; “ Horus the defender of Egypt,” H. 65, F k. 
 
 800. The country of the winged sun, meaning Upper Egypt, 
 or perhaps Thebes. Horus is lord of this country ; E. I. 4, 4. 
 
 801. Thebes; “ Beloved by Auubis, lord of Thebes,” B. 40, 
 10. It is the word ABO, city, which, with the article prefixed, 
 becomes tabo, or Thebes. The word still remains in Medineh 
 Tabo, the Ullage in the western suburb of that city. 
 
 802. The same; “Osirtesen III., beloved by Osiris the righte- 
 ous judge, lord of Thebes,” E. I. 6. 
 
 803. The same, meaning also the Thebaid, or Upper Egypt ; 
 “ Tliotli, lord of the priests ; Nef, ruler of Upper Egypt,” E. I. 
 39, 7. 
 
 804. The same, without the determinative sign of a country ; 
 “ A gift dedicated to Osiris, ruler of Amenti, great god, lord of 
 Thebes” E. I. 47, a 2. 
 
 805. The same; E. I. 57, 6. 
 
 806. The same ; E. I. 23, a 4. It is literally ‘ the city of the 
 temple of Ra,’ which name was afterwards contracted into f the 
 city.’ 
 
 807. The same ; “ The chief of the temple in Thebes,” E. 1. 
 56, a 2. The second character is usually P, but here B. 
 
 H 
 
98 
 
 VOCABULARY. 
 
 808. The same ; “ Anuhis of Lower Egypt, Anuhis of Thebes, 
 Anubis of Ethiopia,” E. I. 73, 4. 
 
 809. The same ; “ The chief of the lands of Thebes, in the 
 reign of Chofo,” B. 33, 31. In this and other groups the double 
 T would seem to have only the force of a single T. 
 
 810. The same ; “ Sacred to Athor, queen of Thebes,” M. R. 
 115. 
 
 811. The same; “ In the temples of Upper Egypt,” R. S. 11. 
 The pomegranate has the force of ab, see No. 470. 
 
 812. Thebans ; “ The gods of the Thebans,” B. 45, 5. This 
 is the word peJUUtfLLKI, man of the city. The first sitting figure 
 is the word peJUL, man, and the second is the determinative sign. 
 See No. 1771 for the same double figure. 
 
 813. The same ; “ The goddess the great queen of Thebes,” 
 H. 67, L i. It is spelt B K, being perhaps -&A.KJ, a city. 
 
 814. The same, the name of the goddess of Thebes ; M. H. i. 
 49. It is spelt apt, with the detei’minative sign for a city, and 
 is to be read tape, as the ai’ticle, which ends the hieroglyphical 
 word, is at the beginning of the Coptic word. 
 
 815. The same; “ Sacred to Amun-lla the ruler of Thebes,” 
 M. R. 86. An inscription of Eamcses III. in that city. This 
 seems to fix the meaning, although the throne seems to point to 
 a city dedicated to Isis. 
 
 816. The same; “Athor queen of Thebes,” M.R. 86; also 
 M. R. 122. 
 
 817. The same; “The daughter of the priest of Amuu, in 
 Thebes,” E. I. 53, b 10. 
 
 818. The same ; literally ( the city of Amuu,’ E. I. 27, 12. It 
 may however be the city of Ombos. 
 
 819. Upper Egypt, or the land of the Copts. It is spelt K F O. 
 In the procession of men bearing gifts to Thothmes III. one 
 tribe is from this part of the country ; Wilkinson’s Anc. Egypt., 
 i. pi. 4. 
 
 820. Lower Egypt ; “ An offering to Osiris, lord of Lower 
 Egypt, great god, lord of Upper Egypt,” E. 1. 18, 1. As Lower 
 Egypt is mentioned first, the tablet was probably carved in that 
 district. 
 
VOCABULARY. 
 
 99 
 
 821. The same ; “ A gift dedicated to Osiris, ruler of Amenti, 
 lord of Upper Egypt, and lord of Lower Egypt,” E. I. 39, G. 
 
 822. The same; E.I. 15, 1. 
 
 823. Lowe r-Eg yptian ; “ Writing for Lower-Egyptian pro- 
 clamations,” R. S. 14. Here the Greek translation has ‘ letters 
 Greek/ which means the same, as Greek was the common lan- 
 guage of Lower Egypt in the time of the Ptolemies. See No. 
 743, Lower Egypt. 
 
 824. The same, in the sentence just quoted, in the other copy 
 of the Decree in the temple of Venus at Pliilae; Salt’s Essay, 
 pi. 5. 
 
 825. Lower Egypt ; “ Anubis of Lower Egypt, Anubis of 
 Thebes, Anubis of Ethiopia,” E. I. 73, 4. The stroke through 
 the three o’s is an N. It is the word OTGIUT, lower ; and lienee 
 possibly enremm, Greek, though this may be the word ( Ionian.’ 
 
 826. The same; E. I. 98, 1, and E. I. 106, 3. 
 
 827. The same ; “ Libation to Pthah, ruler of Loiver Egypt,” 
 B. 56. 
 
 828. The same; E. I. 27, 12, and E. I. 4, 14. 
 
 829. Meroe, meaning Upper Egypt, which was once so 
 called; E.I. 16. 
 
 830 to 852. These are the names of Egyptian cities, taken 
 from three lists, arranged geographically, for the most part from 
 south to north, on the walls of the temples of Kalabslie, Den- 
 dcra, and Edfou. On the latter temple above one hundred and 
 seventy cities are mentioned as sending their offerings ; but as 
 most of them are. unknown, and perhaps of less importance, they 
 are not here given. See Harris’s Egyptian Standards. 
 
 830 may be Kababshe. 
 
 831. Samneh, as known from inscriptions in that city. 
 
 832. Latopolis, where the fish was worshipped. 
 
 833. Hcrmonthis, the city of w hich the god Mandoo is usually 
 
 834. Coptos. [called the ruler. 
 
 835. Dendera. 
 
 836. Abydos. 
 
 837. 838. The same. 
 
 839. Ombos. 
 
 h 2 
 
100 
 
 VOCABULARY. 
 
 840. Lycopolis. 
 
 841. Aphroditopolis, with the cow, the symbol of the goddess 
 Athor. 
 
 842. A town between Cynopolis and Lycopolis, perhaps Speos 
 Artemidos. 
 
 843. Cynopolis, where the dog was worshipped. 
 
 844. Memphis. 
 
 845. Sais. The arrow is the letter s. 
 
 846. Perhaps Naucratis, a city attached to Sais, which might 
 be called the Greek Sais. 
 
 847. Thoum. The crocodile’s tail is Chem, which, to ears un- 
 used to the guttural, had the sound of Them. 
 
 848. Heliopolis, where a bull was worshipped. 
 
 849. Momemphis, where a sacred cow was kept, which is here 
 distinguished by the calf from the bull of the former cities. 
 
 850. Phyla?, or Boulac, which two names are perhaps the 
 same. 
 
 851. City, spelt ABO. What city is meant is doubtful, for 
 there were many besides Thebes that bore that name. 
 
 852. The same, being a part of other names in the above- 
 mentioned lists. The pomegranate has the force of A B, as in 
 No. 468. 
 
 853. The name of a city in which the mouse-headed goddess 
 was worshipped ; M. H. i. 20. Perhaps the city of Athribis. 
 
 854. The name of a country, some part of Egypt ; E. I. 4, 2. 
 
 855. The same; E. I. 4, 1. 
 
 856. Memphis ; E. I. 4, 13. It is spelt mnef. The stroke 
 within the M is the N. 
 
 857. The same ; “ Pthah, ruler of Memphis ,” B. 56. 
 
 858. The same, being the word AA.ertCji, followed by a pyra- 
 mid, the distinguishing character of that city; E. I. 105, 15. 
 
 859. The same; E. I. 72, 11. The first character may per- 
 haps be the syllable men. 
 
 860. The same; E. I. 27, 12. 
 
 861. The same; E. I. 4, 4. 
 
 862. The same ; E. I. 3. 
 
 863. The same; E. I. 27, 12. 
 
VOCABULARY. 
 
 101 
 
 864. The same, literally ‘ the city of the temple of Pth ah’; 
 E. 1. 4, 2. 
 
 865. The same, literally ‘ the place of Pthah’; “ Going by 
 barge to the palace of Memphis/’ R. S. 9. The last letter is 
 
 a place. 
 
 866. The name of a city of which Mando is said to be the 
 god; E. I. 35, a 5, and E. I. 37, b 1. Evidently Hermonthis, 
 in Upper Egypt. See No. 730, Mendes, the other city in which 
 Mandoo was worshipped. 
 
 867. Perhaps Syene ; the goddess Athor is called queen of 
 this city in an inscription at Pliilae, H. 64, L u. 
 
 868. The name of a city ; Dcnon, pi. 118, c. Probably Lato- 
 polis. See No. 832. 
 
 869. Probably the city of Atarbechis; E. /. 107, 24. 
 
 870. The same; E. I. 106, 5 and 14. 
 
 871. The name of a city; B. 56. Perhaps Hanes, Tape- 
 hanes, or Daphnae. 
 
 872. The same city; M. H. i. 35. Sabak-Ra was worshipped 
 there. 
 
 873. The same; E. I. 16. It is spelt Henaath, and is the 
 city called by Isaiah (eh. xxx. 4) ‘ Hanes/ If we prefix the word 
 Tape, the city, it becomes Tahpenes. 
 
 874. The same; E.I. 16. 
 
 875. The same ; E. I. 16. As it is here followed by the cha- 
 racter used as the determinative sign of the goddess Ncith, we 
 see that Henaath was only another way of spelling that god- 
 dess’s name. In 1 Kings, ii. 19, we are told that Tahpenes was 
 the name of the Egyptian queen ; but perhaps her real name 
 was Neitli ; the writer may have been misled by the name of the 
 city. 
 
 876. E’Sioot; “Typhon, lord of E’Sioot,” M.H. i. 51. The 
 word is spelt HI, a house, and CICUO, a dog. 
 
 877. The city of San, called also Zoan and Tanis; u Beloved 
 by Ilorus-Chem, lord of the land of San,” B. 40, 8, an inscrip- 
 tion in that city. 
 
 878. The same; Rosetta Stone, lines 4 and 7, where however 
 no city is mentioned in the Greek translation. 
 
102 
 
 VOCABULARY. 
 
 879. Probably Tentyra ; B. 56. Ptliab is ruler of this among 
 other cities. 
 
 880. The same ; “ The Nile, the great god of Tentyra ,” B. 18. 
 “ Honour to Isis the great goddess, mistress of Tentyra,” B. 21. 
 Both quotations are from inscriptions in this city. 
 
 881. The same; B. 22. An inscription from the same city. 
 
 882. The city of Sais; “ Neith the queen, the lady of Sais,” 
 E. I. 16; also E. I. 33, c 1 ; inscriptions which confirm Plato’s 
 remark that Minerva of Sais was Neith. 
 
 883. The same ; E. I. 33, c 2. 
 
 884. Perhaps the same ; E. 1. 4, 4, where Nef is called lord 
 of this city. The branch of the Nile which flowed by Sais was 
 called the Agathodsemon, or good spirit, or Nef, and the city at 
 its mouth was in his honour named Canopus. 
 
 885. Perhaps the same; E. I. 23, b 2. 
 
 886. Ruler of Sais ; E. I. 23, b 2. Perhaps indeed we may 
 have here only half of the name of the city. 
 
 887. IIermopolis, or Oshmoonayn ; the eight bars have the 
 
 force of eight-, “ Thoth, lord of Hermopolis,” M. H. 
 
 i. 26. 
 
 888. The same ; M. H. i. 26 and 43. 
 
 889. Lord of Oshmoonayn, a title of Thoth, in an hieratic 
 MS.; H. 5. 
 
 890. The city of Esne ; E. I. 9, 6. See the force of this 
 character in No. 1837. 
 
 891. A part of Egypt, from which came one of the four races 
 of men who are bringing gifts to Thothmes III. in the great 
 procession; Wilkinson’s Anc. Egypt., i. pi. 4. They are the Nu- 
 bians, clothed in the same way, but less richly than the people 
 of the Thebaid. Some of their gifts are from southern Africa, 
 but the obelisks from the quarries of Syenc prove that that city 
 was within the land meant. It perhaps reached from Silsilis to 
 Abosimbcl. 
 
 892. Perhaps the same; E. I. 27, 11 ; also E. I. 48, a 3. 
 
 893. A city probably in the same neighbourhood, of which 
 Sabak the crocodile was god ; E. I. 53, b 13. The first letter, 
 B ; is the word a bo, city. 
 
VOCABULARY. 
 
 103 
 
 894. Ethiopia; “ Osiris, lord of Ethiopia,” E. /. 25, 1, and 
 E. I. 80, 2. It is spelt tt o, perhaps the word eococy. 
 
 895. Ethiopians; mentioned among other nations, B. 44,4. 
 
 896. The same ; “ Lord of the conquered Ethiopians,” B. 
 
 897. Ethiopia; B. 39. [45, 14. 
 
 898. The same ; “ Honour to Sabak the crocodile, lord of 
 Ethiopia,” H. 60, E e. The first character is OOTCOT", a statue. 
 Hence the name of the country is the same as in No. 895. 
 
 899. The same; E.I. 23, b 2. As the landmark is TOcy, 
 we thence have eetocy, Ethiopia. 
 
 900. The same ; “ Priest of Nef, lord of Ethiopia,” E. I. 
 73, 14. 
 
 901. The same; “ Beloved hy Anubis, lord of Ethiopia,” 
 E. I. 6. 
 
 902. The same ; “ Thothmes III., beloved hy Thoth, the 
 righteous ruler of Ethiopia” H. 93. An inscription from Samne 
 in that country. 
 
 903. A city of Ethiopia conquered by Amunotliph III. ; E. I. 
 (second series) 26. 
 
 904. Perhaps the same country ; E. I. 23, b 2. 
 
 905. The same; E. I. 73, 4. It is here called ‘ the land of 
 Seb,’ from CH&I, a sivord. 
 
 906. A city in which Thoth was worshipped ; H. 88. An in- 
 scription from Mohs Troi'cus, opposite Memphis. 
 
 907. A southern city, conquered by Amunotliph III. ; E. I. 
 (second series) 26. Perhaps Silsilis; it is spelt SIBSIL. 
 
 908. Perhaps Phike, from the same list of conquered cities. 
 It is spelt BALI. 
 
 909. The country of the Rebo, probably Arabia; M. R. 142. 
 
 910. The same ; Wilkinson’s Anc. Egypt., i. 365. 
 
 911. Another part of Arabia; M. R. 142, and B. 44, 25. 
 
 912. The country of an eastern people, with the Persian head- 
 dress, armed with round shields, spears, and swords; perhaps 
 Scythians or Tartars, or the people whom Pliny (lib. vi. 20) calls 
 Tochari, or Attacori, and places in Bactria. Wilkinson’s Anc. 
 Egypt., i. 365. 
 
 913. The same; Anc. Egypt., i. 365. 
 
104 
 
 VOCABULARY. 
 
 914. A people conquered by Rameses; B. 60. They dwelt 
 to the south of Egypt. 
 
 915. Negro-land ; “ The divine beneficent conqueror of Ne- 
 gro-land,” M. R. Ill, where Raineses III. has a negro at his feet 
 suing for mercy. This word is UGATty, Ethiopia, which may 
 perhaps he the same word as f Cush.’ 
 
 916. Negroes; written beside a group of them, M. R. 156. 
 Here the letters are placed in the unusual direction : we begin 
 to read at the animal’s back. 
 
 917. Negro-land; M.R. 142. 
 
 918. The same ; M. R. 142. 
 
 919. The same; M. R. 142. The figure is that of a captive, 
 with his arms tied behind. 
 
 920. Perhaps Lydians, a people on the borders of Egypt, 
 mentioned in Genesis x. 13 as sons of Mizraim; and again in 
 Jeremiah, xlvi. 9, as Lydians, who bend the bow; “ Lord of the 
 land of the Lydians,” H. 41, G m ; an inscription of the reign 
 of Thothmosis I., from which we learn that this tribe was already 
 subject to Egypt. They were perhaps the same as the Trog- 
 loditse. 
 
 921. The same ; one of the four tribes that are bringing gifts 
 to Thothmes III., Wilkinson’s Anc. Egypt., i. pi. 4. Their gloves, 
 horse, chariot, and bear, prove them an Asiatic people, of a colder 
 climate than Egypt. Their elephant also is Asiatic, as the Afri- 
 can elephant had not yet been caught and tamed. 
 
 922. The same; B. 42; also S-E. 1, where a rare bird in a 
 cage is named after this country. 
 
 923. Perhaps Lydian, having an adjective termination; B. 
 33, 54. 
 
 924. The name of a country, perhaps Syria; B. 33, 41. 
 
 925. The same; B. 34, 45. 
 
 926. Perhaps Syrian, having tne adjective termination ; B. 
 33, 13. 
 
 927. Perhaps Babylon ; “ Kesitas from Babylon” are men- 
 tioned among the booty, H. 42, S m. 
 
 928. An Arab race; M.R. 143. Perhaps the original of our 
 word ‘ Saracens.’ 
 
VOCABULARY. 
 
 103 
 
 929. Perhaps the same; Wilkinson’s Anc. Egypt., i. 365. 
 
 930. Perhaps the same ; S-E. 5, 20. 
 
 931. Perhaps the same; a nation conquered hy the Egyp- 
 tians; B. 43, 20. 
 
 932. The same; 5.44,1. 
 
 933. One of the four tribes usually mentioned together; 
 E. 1. 63, and B. 42. 
 
 934. A land conquered by Rameses; S-E. 5, 6. It is spelt 
 L M N N, and might be either Lebanon or Libyans. 
 
 935. Another land conquered by Rameses ; S-E. 5,16. Per- 
 haps Canaan. 
 
 936. A nation conquered by the Egyptians ; B. 44, 4. 
 
 937. A people in the neighbourhood of Egypt; B. 45, 25. 
 Perhaps -0140, mercenaries. 
 
 938. The usual determinative sign for water. Each character 
 is a picture of the waves, and at the same time the letter N. In 
 Coptic, water is JULoar ; it perhaps originally was NOUN. We 
 still have Itoant, deep ; and Ilorapollo says that f Noun’ was the 
 name of the Nile. 
 
 939. 940. Water, in the plural, meaning perhaps washings ; 
 E. I. 31, 3. From .SJicooar, water. 
 
 941. Dews of heaven; “Thy name is child of the dews of 
 heaven,” E. I. 118, 4; also E. I. 9, 14. It is spelt like JUloarn: 
 fiime, distilled water. 
 
 9 42 . One of the waters of Egypt, whether river, lake, or canal ; 
 E. I. 106, 7. Or, as it may be translated great waters, it may 
 mean the sea. 
 
 9 43. Lakes ; E. I. 106, 7. From &€&!, a cistern, or 
 tasteless, without salt. 
 
 944. Deep waters, from deep ; though perhaps it 
 
 may be the same word as the last ; Dr. Lee’s Triple Mummy- 
 case, fig. 15, 48. 
 
 945. Fiery waters, or the lake of fire, from ptUKg,, to burn-, 
 Triple Mummy -case, fig. 15, 47. 
 
 946. Waters of Atiior ; Triple Mummy-case, fig. 15, 49. 
 
 947. The same waters, named after the goddess Athor; 
 E. I. 106, 7. 
 
106 
 
 VOCABULARY. 
 
 948. The N ile, literally tlie -waters of Ethiopia ; B. 36, where 
 it is written in the river, which is well marked by the crocodiles 
 swimming in it, and is high enough up the country to have a 
 bridge over it. See Ethiopia, No. 895. 
 
 949. Groves ; E. I. 29 (first part) . Perhaps of jasmine trees, 
 from <LCJtA, jasmine. 
 
 950. Hills; B. 44, 25. 
 
 951. Boundaries; B. 44, 25. From fioX, a limit. 
 
 952. A fortress ; it begins the name of several cities, per- 
 haps from TOTXO, to guard ; S-E. 5, 16 and 18. 
 
 953. Year, as used in dates; “In the thirty-ninth year of 
 the king Osirtesen I.,” E.I. 80, 1. “In the seventh year, on 
 the seventh day of Mechir, of the reign of Ptolemy Pliilopator,” 
 E. I. 48, a 1. This is the civil year : it had three hundred and 
 sixty -five days only ; and hence, for want of a leap-year, the new- 
 year’s day was always moving. We learn from the writings of 
 the astronomers, who always date by the years of the king’s 
 reign, that these years began on the moveable new-year’s day, 
 and therefore that the first year of every king’s reign was a short 
 year, measured from the day of his accession to the last day of 
 the year. The first character is a palm-brancli, and the last is 
 the determinative sign. 
 
 954. Year, used for intervals of time, and not in dates; 
 “ Aged fifty years, six months, and five days,” E. I. 48, a 10. 
 This is the Greek iviavros, as the former is eVos. 
 
 955. The same; “Aged sixty-four years,” H. 49. 
 
 956. Last year ; “ In the last year in the month of Chceac 
 of the illustrious reign of King Ptolemy,” E. I. 4, 5. The last 
 character is the word 
 
 957. Yearly ; “ Yearly in the first season, from the new 
 moon of Tliotli, during five days,” R. S. 12. The word ‘ year’ 
 is made ‘ yearly’ by the prefix te, as AAJULIU, year, becomes 
 eTeX<LJL*.ni, yearly. 
 
 958. Perhaps the same ; “ Yearly, in the reign of Amunmai 
 Thor III./’ E. I. 6. 
 
 959. The same ; “ The yearly processions by barge on the 
 Nile,” B. 59. 
 
VOCABULARY. 
 
 107 
 
 9G0. Year; B. 59. It will be observed that tlie stag has be- 
 tween his horns the palm-branch, the character for ‘ year’; and 
 Chaeremon says that stag means a year. See page 23. 
 
 9G1. Festivals at which the palm-branches were carried; B. 
 25. Fompi, goddess of the year, was mistress of these festivals. 
 
 9G2. New moon ; “ Thy name is the new moon” E. I. 118, 7. 
 This figure is according to the remark of Ilorapollo (lib. i. 4), 
 that the new moon, when it has moved fifteen degrees from the 
 sun, that is, one day after its conjunction, appears with its horns 
 erect. This is more particularly true in the latitude of Egypt. 
 In our northern latitude we draw the crescent like the letter C. 
 The old moon is here within the horns of the new moon, as if in 
 a boat ; and hence the custom of representing the constellations 
 when rising heliacally as if in boats. See No. 1049. 
 
 9G3. The same ; “ Like the new moon,” B. 58. The deter- 
 minative sign is preceded by the word IOg,, moon. 
 
 964. The same ; “ She is Horus, she is the moon, she is 
 Tlioth,” E. I. 11 G, 26. 
 
 965. The changing moon, or moon at its change; “Thy 
 name is the changing moon,” E. I. 118, 3. From ctjtoii, to 
 change. 
 
 9G6. The moon, as it fonns part of the word month. We may 
 remark that the planet is never seen in this position in conse- 
 quence of the sun’s rays. But as No. 962 is the new moon when 
 setting, this may have been supposed to be its unseen figure when 
 rising. So from GlfiT, rising, we get the word eliOT", month. 
 
 967. Months, used in describing a person’s age ; H. 48. 
 Again, without the plural sign, H. 49. 
 
 968. The same ; “ Aged years fifty, months six, days five,” 
 E. I. 48, a 10. 
 
 969. Monthly; R. S. 13. The word f month’ is made 
 ‘ monthly’ by the same prefix as that by which c year’ was made 
 ‘ yearly,’ in No. 957. 
 
 970. The same; R. S. 11. 
 
 971. Perhaps month ; “ In the year when he was appointed 
 priest for the month in Memphis,” E. I. 73, 11. From efiOT, 
 a month. 
 
108 
 
 VOCABULARY. 
 
 972. Nearly the same, in the plural; E. I. 73, 6. 
 
 973. Fortnight, or half month, often mentioned in connec- 
 tion with the word month ; E. 1. 104, 3. 
 
 974. The same ; E. I. 92, 5, and E. I. 108, 2. 
 
 975. Probably a week ; it follows the words ‘ month’ and 
 ‘ fortnight/ E. I. 92, 6. It is spelt uaks, from cnrxoc, a half, 
 meaning a half fortnight. That the early Egyptians were not 
 without this division of time is probable from their mourning- 
 seventy days. Later in their history we know that they used a 
 week. 
 
 976. The same; E. I. 104, 3, and E. I. 108, 3. It is spelt 
 U K, and may even be the original of our word ( week.’ 
 
 977. This and the following eleven groups are the names of 
 the twelve months on the astronomical sculpture in the Mem- 
 nomium ; B. 58 and 59. They are arranged in three sets of four 
 each, distinguished by the characters which were symbolical of 
 the three seasons with which, at some early period of Egyptian 
 history, they were supposed to be permanently adjusted. The first 
 four have a character denoting standing corn or vegetation ; the 
 second four the character for housing, or harvest ; and the third 
 four the character for water, or inundation. This scheme of 
 names is taken from the natural year, which is divided into three 
 nearly equal seasons, that of inundation, that of vegetation, and 
 that of drought. 
 
 As the civil year had three hundred and sixty-five days only, 
 the new-year’s day was always moving. In a. d. 138 the new- 
 year’s day was on our 18tli of July; and Censorinus ( De die 
 natali) tells us that that was the proper day for the moveahly 
 new-year’s day to fall upon. Of course in four times three hun- 
 dred and sixty-five, or one thousand four hundred and sixty years 
 before that time, the moveable new-year’s day had once before 
 fallen on the 18th of July. This was in the year u. c. 1322, which 
 Theon the astronomer calls the era of Menophra. The interval 
 between these two eras was called a Sothic period. We might 
 naturally conjecture that at the era of Menophra the calendar 
 had been reformed ; but if it were so the names of the months 
 were not made conformable to the seasons of the year, as will be 
 
VOCABULARY. 
 
 109 
 
 seen in the following calendar, arranged for the first year of the 
 Sotliic period. The four mouths which bear the character of ve- 
 getation there fall in the season of inundation. 
 
 CALENDAR for the years b.c. 132.2 and a.d. 138, each being 
 the first year of a Sotliic period. 
 
 NATURAL TEAR 
 
 
 CIVIL YEAR 
 
 of 365 days and a quarter. 
 
 
 of 365 daj's. 
 
 18 July 
 
 The Dog-star rises helia- 
 
 
 1 Tiiotii. 
 
 1 August 
 
 catty. 
 
 The Nile overflows its 
 
 i 
 
 
 17 „ 
 
 1 September 
 
 banks, enters the canals, 
 and inundates the fields. 
 
 © 
 
 5 
 
 s' 
 
 1 Paophi. 
 
 16 „ 
 
 The Equinox, Sept. 24. 
 
 1 
 
 1 Atiiyr. 
 
 1 October 
 
 The waters begin to re- 
 
 ©‘ 
 
 
 16 „ 
 
 1 November 
 
 tire. 
 
 
 1 Chceac. 
 
 Barley, peas, and wheat 
 
 
 1 Tybi. 
 
 15 „ 
 
 1 December 
 
 The pools are seen cover- 
 
 5q 
 
 
 15 ,, 
 
 1 January 
 
 ed with the broad leaf of 
 the Nymphcea lotus. 
 
 Co 
 
 O 
 
 3 
 
 <2 
 
 1 Meciiir. 
 
 14 „ 
 
 
 S' 
 
 1 Phamenoth. 
 
 1 February 
 13 „ 
 
 1 March 
 
 Peas ripen. 
 
 Barley gathered. 
 
 o’ 
 
 1 Pharmutiii. 
 
 
 
 15 „ 
 
 The Equinox, Mar. 20. 
 
 
 1 Pachon. 
 
 1 April 
 
 14 „ 
 
 Wheat gathered. 
 
 CQ 
 
 1 Payni. 
 
 1 May 
 
 
 i 
 
 © 
 
 3 
 
 
 14 „ 
 
 
 a. 
 
 1 Epipiii. 
 
 1 June 
 
 The Nile begins to rise at 
 
 © 
 
 s 
 
 
 13 „ 
 
 Syene. 
 
 O*. 
 
 1 Mesore. 
 
 
 Longest day, June 21. 
 
 
 
 1 July 
 
 13 „ 
 
 
 Five days. 
 
 
 If the civil year had the same length before the year b.c. 1322 
 as after, we should know that it was in the year b. c. 1849 that 
 
110 
 
 VOCABULARY. 
 
 the names of the months agreed with the seasons; but unfor- 
 tunately it is not known how long before the year b. c. 1322 the 
 length of the civil year was thus fixed. We find these names of 
 the months, however used, on the very earliest of the Egyptian 
 monuments. 
 
 977. Thotli. 981. Tybi. 985. Paclion. 
 
 978. Paophi. 982. Mechir. 986. Payni. 
 
 979. Athyr. 983. Phamenoth. 987. Epiphi. 
 
 980. Choeac. 984. Pharmuthi. 988. Mesore. 
 
 The names and order of these months are found in Josephi 
 Hypomnesticon, in Eabritii Coclex Pseudepiy. Vet. Test., and in 
 iEtius, iii. 4, 48. 
 
 989. This character, which must have originally meant the 
 season of vegetation, being now a portion of the civil year, means 
 the first third of the civil year; “Annually in the first 
 portion of the year, from the new moon of Thotli, during five 
 days,” R. S. 12. When this decree was made the year began 
 about the lOtli of October. 
 
 990. Thoth, the same as No. 977, in the sentence just quoted. 
 
 991. Thotii ; “ In the seventeenth year in the reign of King 
 Osirtesen I., in the month of Thoth,” E. I. 86, 1. This is one of 
 the earliest of the Egyptian inscriptions now remaining to us, 
 and we see that these names of the months were already in use. 
 This more ancient form of the word however retains the preposi- 
 tion of. It is literally the first of vegetation. 
 
 992. Paophi, the same as No. 978 ; “ Also on Paophi the 
 seventeenth, when his majesty received the country of the king- 
 dom from his father,” R. S. 10. 
 
 993. Tybi, the same as No. 981 ; “ On the eighth day of 
 Tybi,” E. I. 4, 14. 
 
 994. The same ; “ On the year XXXIX., on the seventeenth 
 
 day of Tybi,” H. 48, 1. 
 
 995. The same ; “ In the year XX., on the thirteenth day of 
 the month of Tybi, in the reign of King Rameses II.,” B. 17, 1. 
 
 996. Mechir, the same as No. 982; “ In the year VII., on 
 the sixth day of Mechir,” E. I. 48, a 1. The common names of 
 these months, it will be observed, are not the same as the hiero- 
 
VOCABULARY. 
 
 Ill 
 
 glypliical names. Several of them arc from the Hebrew, bor- 
 j rowed perhaps from the school of Heliopolis. This is “!L3?2, rain, 
 a name quite unsnited to the climate of Egypt. The th and CH 
 are interchanged, as in Pachon, Chem, Cliampsi, and other words 
 in this Vocabulary. 
 
 997. The season or inundation ; “ The same season of in- 
 undation” is one of a succession of dates, H. 41, Gr g. 
 
 998. Pachon, the same as No. 985 ; “ In the year LXII., on 
 the twenty-ninth day of Pachon, of King Rameses II., beloved 
 by Osiris, ruler of Amenti,” E. I. 8. The name Pachon is 
 fructifying. Here we may remark that this high date by no 
 means proves that the king reigned so long. As he is called ‘ be- 
 loved by Osiris/ he was probably dead ; his successor may have 
 continued his series of years. 
 
 999. Payni, the same as No. 986; “Born on the twenty- 
 fourth day of Payni,” E. I. 48, a 10. The name of Payni is VH, 
 fruits. 
 
 1000. The same, literally ‘ the tenth month’; it is written 
 under this month in the zodiac of the Memnonium, B. 59. Per- 
 haps from JULHT", ten. 
 
 1001. Epiphi, the same as No. 987; “In the year VI., on 
 
 the fifth day of Epiphi, in the reign of Queen Cleopatra,” E. I. 
 4, 12. The word Epiphi is corn. 
 
 1002. The same ; E. I. 73, 13. 
 
 1003. Mesore, the same as No. 988 ; “ On the appointed 
 last day of Mesore, the birthday of the priest living for ever,” 
 R. S. 10. The day on which his birthday was appointed to be 
 kept is here meant. The word Mesore is the Egyptian name for 
 the constellation of the Bull. See No. 1037. 
 
 1004. Day ; “ Shall worship the statue of the king thrice a 
 day,” R. S. 7. 
 
 1005. The same ; “ For fifteen days,” E. I. 48, a 7. The first 
 two letters are the word €£,00'*', day. 
 
 1006. The same ; “ Aged years sixty, months six, days five,” 
 E. I. 48, a 10. Also daily; “ Regulating the daily ceremonies,” 
 R. S. 3. 
 
 1007. The same; “Aged years sixty-four, months eight, days 
 
112 
 
 VOCABULARY. 
 
 twenty-six/' II. 49, P. In this sentence the word is used both 
 before and after the numerals. 
 
 1008. First day; “ From the first day of Tlioth, during five 
 days,” R. S. 12. In the Greek this is translated “ the new-moon 
 day.” 
 
 1009. Last day ; “ The seventeen last days of the month,” 
 R. S. 11 ; also R. S. 10. The first character is an H, for the word 
 <6^-6, last. 
 
 1010. Five days; “ From the first day of Thoth, dui'ing five 
 days,” R. S. 12. 
 
 1011. Birthday; “ On the appointed last day of Mesore, the 
 birthday of the priest living for ever,” R. S. 10. See Born, No. 
 1808. 
 
 1012. His name-day; “Clothe the statue for the ceremonies 
 like to the gods of the country in the processions, both on the 
 accession-day and on his name-day ,” R. S. 7. See Name, No. 
 1944. 
 
 1013. Hour ; “ Honour to the hour of the evening star ;” 
 “ The hour twelve of the sun is appointed for;” “ The hour ten 
 of the sun is appointed for,” M. H. i. 33. It contains the word 
 
 time, followed by a star as the determinative sign, and is 
 preceded by the word appointed. 
 
 1014. The appointed hour ; “ The morning star, its ap- 
 pointed hour of going forth,” E. I. 59, 38. 
 
 1015. The same, written more shortly ; E. I. 29 (second part) . 
 
 1016. The same, in the plural; “ The appointed hours of the 
 rise of the day,” E. I. 28 (first part) . This group has the double 
 plural termination common to the inscription from which it is 
 quoted. 
 
 1017. Planets, or wandering stars; “ Hapimen, guardian of 
 the. planets,” E. I. 45, 15. From ojeoiA'T, to wander. 
 
 1018. The same; “From the setting of the planets, in the 
 city of Tanis,” E. I. 57, 33. 
 
 1019. Evening star; “ Thy name is the evening star” E. I. 
 118, 5. From pOT£,€, evening. 
 
 1020. Perhaps the same; B. 34, 48. From COTft pcnf£,e, 
 the evening star. 
 
VOCABULARY. 
 
 113 
 
 1021. Star of night ; “ Tliy name is the star of night,” E. I. 
 118, 6. “ Honour to the appointed hour of the star of night ,” 
 M. H. i. 33. From Xtopg,, night. The last two characters mean 
 ‘ star of heaven/ 
 
 1022. The same ; E. I. 28 (first part) ; also E. I. 11,10. The 
 star here is prettily drawn as a lamp hanging from heaven; a 
 thought used by Lucretius, who calls the stars lumina pendentes 
 lychni. 
 
 1023. Nearly the same; E. I. 28 (first part). From OTOjH, 
 night. 
 
 1024. The same ; E. I. 28 (first part) . This is au abridgement 
 of the last, and could hardly be understood without a compa- 
 rison with it. 
 
 1025. Star of darkness; E.I. 28 (first part), and E.I. 29 
 (second part). From K€K€, dark. 
 
 1026. The same, in the plural; E. I. 31 (third part). 
 
 1027. The same; “ Thy name is the star of darkness ,” E. I. 
 118, 6; also B. 45, 16, with vowels of different forms. 
 
 1028. The same, with a different form of the lamp hanging 
 from heaven ; E. I. 64. 
 
 1029. Star of light; E.I. 64. From &OT.&-OT, to shine, 
 though not in the reduplicate form of the Coptic word. 
 
 1030. The same; E.I. 29 (second part). This more modern 
 form is reduplicate, though we have an M in the place of the 
 second B. 
 
 1031. Morning star, or rather star of the east; “ Thy name 
 is the morning star,” E. I. 118, 5; also E. I. 59, 38. From 
 JULAJULTIGipe, the east. 
 
 1032. The same; E. I. 53, b 29. 
 
 1033. Bright stars; E.I. 28 (first part). From CUXyeJL*., 
 to burn. 
 
 1034. Star, or rather constellation ; B. 59. Also part of the 
 names of several constellations ; lienee COT, a star. 
 
 1035. Aries, on the zodiac of the Memnonium ; B. 59. From 
 €C<LT, a sheep ; or better perhaps from CKO, a young ass. 
 
 1036. A star in the constellation of the Bull, called bright 
 star, no doubt Aldebaran; B. 59. From fiOTfiOT, to shine. 
 
 i 
 
114 
 
 VOCABULARY. 
 
 1037. Taurus ; “ The rising of Taurus” is written by the side 
 of a man standing in a boat, B. 58. This figure is placed about a 
 month later, or thirty degrees more easterly, than this constel- 
 lation’s place in the zodiac, because a star’s heliacal rising is 
 about that distance from its conjunction with the sun. It is spelt 
 M S R A, from JUL<LCI, a bull. 
 
 1038. The same, in its proper place in the zodiac; B. 59. In 
 our figure the upper semicircle T ought to be a mouth R. 
 
 1039. The same, being the figure of the constellation, with 
 its name ; B. 58. This is not unlike the figure usually drawn on 
 our globes. It is the mummy of a hull, which was little more 
 than a bundle of straw thrust into the skin of his fore quarters, 
 with a real head and horns. It was so made to save the very 
 great expense of embalming the whole body. 
 
 1040. The rising of the Bull; B. 58. See No. 1061, To 
 rise. 
 
 1041. Orion, written over the figure of a man in the attitude 
 of this first character, striking at the bull with his spear ; B. 58. 
 The first character, Horus, has the force of OR, and with the 
 letters A, N, it forms the word Orion. 
 
 1042. Gemini, in the third sign of the zodiac; B. 58. The 
 dual form proves the name of the constellation. 
 
 1043. The same, in its proper place in the zodiac of Dendera; 
 Denon, pi. 132. 
 
 1044. The same, in its proper place in the zodiac; B. 59. 
 
 From twins. 
 
 1045. The same; “ Gemini rises,” B. 59. This is spelt nearly 
 like the last, hut has only one star for the determinative sign. 
 
 1046. Sothis, the dog-star, over the figure of the goddess 
 Isis standing in a boat, which represents the heliacal rising of 
 this star at the beginning of the month of Thoth, or of the fourth 
 sign in the zodiac ; B. 58. 
 
 This is supposed to fix the date of this zodiac, and of Raineses 
 II., in whose reign it was made. It was in the year b. c. 1322 
 that the dog-star rose on the first day of the moveable month of 
 Thoth ; but it would perhaps be looking for more exactness than 
 the zodiac of the Memnonium possesses, if we hope to deter- 
 
VOCABULARY. 
 
 115 
 
 mine its date from its astronomical information. The upper half 
 of this celebrated sculpture is divided into twelve spaces, over 
 each of which is written the name of a month ; and within each 
 space is the sign of the zodiac, and the names of the stars in that 
 part of the heavens. Under some of the months are also repre- 
 sented the constellations which then rise heliacally, each in the 
 form of a human figure standing in a boat. The zodiac begins 
 with Pliamenoth, the seventh month, because, as it would seem, 
 the king was then horn or crowned. Payni is in Aries, Epiphi 
 in Taurus, and Mesore in Gemini. Sotliis the dog-star rises he- 
 liacally on the first day of Thoth. Three other great stars, per- 
 haps a Lconis, /3 Leonis, and a Virginis, mark the beginnings of 
 the three next months. Hence one of two things is certain ; 
 either that this zodiac was made in the year b. c. 1322, when 
 Sotliis rose on the first of Thoth, as here represented ; or, being 
 made some years later, when the civil year had moved from the 
 stars, it was made rather according to theory than according to 
 observation, as if indeed the civil months had been fixed. The 
 latter is much more likely to be the true state of the case, namely, 
 that though the heavens and the months are described as they 
 were in the year b. c. 1322, yet it was made some years later, 
 when the months had moved from those seasons to which they 
 were once supposed to he fixed. 
 
 There are several arguments which go to prove the want of 
 exactness in this zodiac : 
 
 First. If it were an almanac or picture of the year, we ought 
 to find, besides the twelve months, the five extra days, which 
 complete the number of three hundred and sixty-five days in the 
 year. 
 
 Secondly. The beginning of each of the first four months is 
 marked by the rising of an important star. But the great stars 
 do not happen to follow exactly at those intervals. 
 
 Thirdly. This zodiac is divided into two parts, not at the equi- 
 noxes, but at the solstices. Now the error in determining the 
 day of the solstice is ten times as great as that in determining 
 the day of the equinox. We cannot hope to find any exactness 
 before the time of Eratosthenes and Hipparchus, when the equi- 
 
 I o 
 1 
 
116 
 
 VOCABULARY. 
 
 nox was first noted by means of a gnomon parallel to the earth’s 
 pole, and a plane parallel to the equator. 
 
 Fourthly. In this sculpture the heliacal rising of the dog-star 
 is placed at the time of the summer solstice. The artist did not 
 know that these events were separated by about twenty-eight 
 days. It was in b. c. 1322 that the dog-star rose on the first of 
 Thoth. It was in b. c. 1210 that the summer solstice was on the 
 first of Thoth ; hence the zodiac, if it proves its own date, gives 
 this latter year, b. c. 1210, to the reign of Rameses II., with at 
 least as great a probability as the year b. c. 1322. 
 
 1047. Sothis, spelt more at length ; B. 59. 
 
 1048. Isis, under the form of a cow in a boat, meaning the 
 rising of the dog-star. It holds the place of the constellation 
 Cancer in the zodiac and the planisphere of Dendera ; Denon, pi. 
 130 and 132. In the epitaph on Isis, quoted by Diodorus, she 
 says, “ I am she that riseth lieliacally with the dog-star.” 
 
 1049. The heliacal rising of the dog-star, in the zodiac of 
 Dendera ; Denon, pi. 130. The second figure represents the over- 
 flow of the Nile, which begins about the time of that star’s rising. 
 Like the figure of Aquarius in the same zodiac, it pours out two 
 streams of water, and was perhaps borrowed from the astronomy 
 of the Chaldees : it denotes rather the Tigris and Euphrates than 
 the one river of Egypt. 
 
 1050. Perhaps Leo, a constellation that rises lieliacally a 
 month later than the dog-star; B. 58. 
 
 1051. Perhaps Libra, a constellation that rises two months 
 later than Leo ; B. 58. 
 
 1052. Perhaps the figure of the Scales, in its place in the 
 zodiac; B. 58. 
 
 1053. Scorpio, in its proper place iu the zodiac ; B. 58. From 
 CT€JL*_*JUC, a scorpion. 
 
 1054. Piicenix, in place of Sagittarius, in the month of Atlior, 
 or ninth sign of the zodiac ; B. 58. It is the word fiem, a crane, 
 or ibis. 
 
 1055. The same; E. I. 12, 12, where it is given as a title to 
 the deceased. 
 
 1056. Aquarius, in its place in the zodiac; B. 59. From C(AJ, 
 to water. 
 
VOCABULARY. 
 
 117 
 
 1057. The boat of Ra, in the last sign of the zodiac, in the 
 place of Pisces; B. 59. It may be doubted however whether 
 this figure, like that of the phoenix in the ninth sign, means a 
 fixed constellation, or points out an event which took place at 
 this time of the year. 
 
 1058. Saturn, or the star of Seb; B. 58. This is the planet 
 to which we can give a name with the greatest certainty. It is 
 mentioned twice in the zodiac of the Memnonium, once in Virgo, 
 and once in Scorpio. 
 
 1059. Rising; “ The hours of the rising of the day,” E. I. 28 
 (first part). From CU0(3, to rise. 
 
 1060. Setting ; “ From the setting of the planets in the city 
 of Tanis,” E. I. 57, 33. From KUOpCJ, to cease. 
 
 1061. Rises; “The constellation Gemini rises,” B. 59. 
 Hence eiSrT, the east. This means rising lieliacally, or with 
 the sun. 
 
 1062. The east, or Aurora; “Thy name is Aurora,” E. I. 
 
 118, 4. From ei-S/T, the east, and place. 
 
 1063. Sunrise, or Aurora personified, as shown by the wo- 
 man’s figure; “ She is Aurora” E. I. 118, 27. From hor, the 
 sun, and cy<LI, to rise. 
 
 1064. The same, mentioned with several stars; E.I. 118, 6. 
 From pH, the sun, and pHT, to he born. 
 
 1065. This figure of a cynocephalus on a column marks the 
 summer solstice in the zodiac of the Memnonium, a little before 
 the end of the civil year; B. 58. When the waters covered the 
 fields the monkey was driven to sit upon the top of the boundary- 
 stone. Horapollo says (lib. i. 16) that a cynocephalus was used 
 to mark the equinox. See page 27. But the zodiac here quoted 
 shows the nature of his mistake. 
 
 1066. Seven; “ In the year seven,” E. I. 48, a 1. The units 
 from one to nine inclusive were expressed in this way. 
 
 1067. One ; “ The year one, the nineteenth day of Athyr, in 
 the reign of Thotlimes IV.,” H. 80. This is the date of the ta- 
 blet between the fore legs of the colossal sphinx. The sphinx 
 itself may have been centuries older. 
 
 1068. Six, numerals for the day of the month ; E. I. 4, 12. 
 
118 
 
 VOCABULARY. 
 
 1069. Five ; “ In the eleventh year, on the fifteenth clay of the 
 month of Epiphi,” E. I. 73, 13. Horapollo says (lib. i. 13) that 
 a star was used for the number five. Cicnr, a star, represents 
 cy<L€, a half, which was the usual Egyptian word for five. 
 
 1070. Seventy; E.I. 48, 9; and H. 48. The seventy days 
 spoken of on these funereal tablets are the days which, according 
 to Herodotus, were employed in embalming the body. The pa- 
 triarch Jacob was mourned for during these seventy days. See 
 Genesis, 1. 3. 
 
 1071. Seventeen; “The seventeen last days of the month/’ 
 R. S. 11. 
 
 1072. Nineteen, following in its place among other hieratic 
 numerals ; H. 37. The character for nine is the letter S, from the 
 Coptic 
 
 1073. Forty-nine; E. I. 72, 13. The meaning of these nu- 
 merals is fixed by this tablet. See the following number. 
 
 1074. Twenty-five; its meaning is to be determined from 
 the funereal tablet E. I. 73, where the deceased was born on the 
 eighty-first day of the twenty-fifth year of Ptolemy Alexander, 
 died on the three hundred and forty-fifth day of the eleventh 
 year of Cleopatra, and was buried on the thirtieth day of the 
 twelfth year, aged forty-nine years. On turning to the history, 
 we find that according to this interpretation of the tablet he had 
 entered his forty-ninth year when he died. 
 
 1075. Four hundred ; “ Living captives four hundred and 
 ninety” are mentioned among other booty, H. 41, P r. 
 
 1076. Six thousand; “Wine in bottles six thousand four 
 hundred and twenty-eight,” H. 41, T h. In every case the nu- 
 merals follow the noun. 
 
 1077. Thousands, meaning a great number, used in speaking 
 of the amputated hands, the trophies of the conquests of Raine- 
 ses; H. 15. Some men are represented as counting the hands, 
 while others are writing down the number on tablets. 
 
 1078. The same; “ Numbers of bottles, numbers of oxen and 
 geese,” E. I. 39, 9. This character for the numeral, as here 
 more carefully drawn, represents the broad leaf of the Nymphcea 
 lotus, which, on the retreat of the waters of the Nile, is seen in 
 
VOCABULARY. 
 
 119 
 
 myriads covering the stagnant pools and ditches, and may well 
 be used, like the sands upon the shore, to express a great num- 
 ber. It is 6 0, a plant, and lienee used for cyo, a thousand. 
 
 1079. Numerous ; “ Numerous oxen and geese, and numerous 
 other good libations,” E. I. 35, a G. This dual form of an adjec- 
 tive is not uncommon in hieroglyphics. 
 
 1080. The same ; “ Numerous honour's,” R. S. 12. It is lite- 
 rally f thousands of hundreds. 5 
 
 1081. The same ; “ Gold, silver, jewels, and much of money, 55 
 
 R. S. 4. 
 
 1082. Thrice ; “ Worship the statue of the defender of Tanis 
 thrice aday,” R. S. 7. 
 
 1083. The total. In several places the numbers following 
 this word are the sum of those before mentioned; H. 41, H. 42. 
 From enrurr, unity. 
 
 1084. A finger’s breadth, a measure, one quarter of a hand’s 
 breadth, a twenty-fourth part of an ordinary cubit, and a twenty- 
 eighth part of a royal cubit ; E. I. (second series) 46. 
 
 1085. Two fingers’ breadth. 
 
 1086. Three fingers’ breadth. 
 
 1087. A hand’s breadth. 
 
 1088. Five fingers’ breadth. 
 
 1089. Six fingers’ breadth. 
 
 1090. Seven fingers’ breadth. 
 
 1091. Eight fingers’ breadth. 
 
 1092. A span, or measure of eleven fingers’ breadths; E.I. 
 (second series) 46. The figure is a bird’s claw. 
 
 1093. A cubit, or measure of twenty-four fingers’ breadths; 
 E. I. (second series) 46. 
 
 1094. A royal cubit, being an ordinary cubit with a hand’s 
 breadth over, or twenty-eight fingers’ breadth ; E. I. (second 
 series) 46. It is 20' 675 inches long. This longer cubit is de- 
 scribed in Ezekiel, xl. 5. 
 
 1095. Chief, or ‘ first, 5 used, as we have seen, in the names of 
 those months which are the first of their respective seasons. 
 
 1096. The same ; “ Chief of the scribes,” E. I. 89, 4, and 
 E. I. 86, 8. 
 
120 
 
 VOCABULARY. 
 
 1097. The same, a singular noun, though with a plural termi- 
 nation; M.R. Ill and 115. This is perhaps the same as the 
 titles, No. 698 and 699. 
 
 1098. The last; “ In the last year in the month of Choeac 
 
 of the illustrious reign of King Ptolemy Neus Dionysus,” E. I. 
 4, 5. This is the letter CH, and is the word the last. 
 
 1099. Last day ; “ During the appointed last day of the month 
 of Mesore, the birth-day of the priest living for ever,” R. S. 10 ; 
 also R. S. 11. The first letter is an H, and the word is OAH, 
 the last . 
 
 1100. The same ; “ Buried in the pyramid, in the twelfth year 
 on the last day of Thoth,” E. I. 72, 13. As we learn from the 
 same tablet that the deceased person died in the eleventh year, 
 on the fifteenth day of the month of Epiphi, we have the required 
 seventy days of embalming between the two dates. 
 
 1101. This character, which we have seen used for last, is also 
 the title chief, as in the following groups. It may be the word 
 g,H, beginning, which is so near the Coptic word for end or last, 
 that it may be easily mistaken for it. 
 
 1102. Master of the house, a title before a man’s name; 
 E. I. 70, h 1. It is the word £,AI 3 husband, from HI. 
 
 1103. The same; “ The master of the house, the high-priest 
 Shisliank,” E. I. 96. 
 
 1104. Chief of the temple; “An offering from the chief of 
 the temple to the gods,” E. I. 106, 16. The second character 
 represents the two square towers at the gate of each of the large 
 temples of Upper Egypt. 
 
 1105. The same; “ Guardian of the palace, chief of the tem- 
 ple. ” E. I. 107, 22. 
 
 1106. Probably the same; “ The scribe, chief of the temple, 
 Haprmen deceased,” E. I. 44, 2. 
 
 1107. Chief of the temples; E.I. 62 (second part) . It has 
 the lengthened plural termination common in this inscription. 
 
 1108. Chief scribe; E.I. 44, 1. 
 
 1109. Chief of the priests; “Guardian of the temple of 
 Mandoo, chief of the priests, Mandohaso deceased,” E. I. 
 84, 4. 
 
VOCABULARY. 
 
 121 
 
 1110. Chief of the learned men; E. I. 75, 27. From the 
 word cfi(JU, learned. Or perhaps singer for the year, from 
 
 singer, and Year, No. 953. 
 
 1111. The same; E. I. 74, 19. 
 
 1112. Chief souten ; E. I. 44, 1. This title of soaten, or 
 ruler, is applied to priests as well as kings. 
 
 1113. Captain, or chief of the soldiers ; “ An offering for the 
 welfare of the chief of the soldiers,” E. I. 95, 2. 
 
 1114. Each first; “Which shall be set up in the temples of 
 Egypt, in each first, each second, anti each third side of the base 
 of the statue of King Ptolemy,” R. S. 14. 
 
 1115. Each second; R. S. 14. 
 
 1 1 1 G. Each third; R. S. 14. 
 
 1117. Every region; “From the first day of the month of 
 Thoth, during five days, in every region,” R. S. 12. 
 
 1118. Every; “ A portable statue of silver in every temple in 
 Egypt,” R. S. 8. The two last letters may possibly form no part 
 of this word. 
 
 1119. The same; “ Every month,” E. I. 48, a 2. 
 
 1120. Other, forming part of several following groups. It is 
 the word KeT, other. “ Beloved by the other gods,” E. I. (se- 
 sond series) 41, 5. 
 
 1121. The same; “Tried by the other gods,” E. I. 36, 19. 
 The first character is a different form of the K, which more par- 
 ticularly belongs to the word city. 
 
 1122. The same; E. I. 28 (second part). From KeTTCJ. 
 
 1123. The same; “ Perform sacrifices and other rites,” R. S. 
 12; also R. S. 11. 
 
 1124. The same; “Make libation, perform sacrifices and other 
 rites on the festivals,” R. S. 11. The first character may perhaps 
 mean similar. 
 
 1125. The same, or possibly various; “ Oxen, geese, money, 
 and various holy libations,” E. I. 18, 2. 
 
 1126. The same, with a plural termination, in a similar sen- 
 tence ; E. I. 60. 
 
 1127. The same; “Thousands of various holy libations,” 
 E. I. 60. 
 
122 
 
 VOCABULARY. 
 
 1128. With the other; “Victory, health, power, with the 
 other blessings of a kingdom, remaining to himself and his chil- 
 dren for ever,” R. S. 5. 
 
 1129. With the others; “They shall also carry out the 
 shrine and portable statue of god Epiphanes thrice gracious with 
 the others ,” R. S. 8. 
 
 1130. Barge; “The holy barge of Horus-Ra;” “The holy 
 barge of Osiris,” H. 3. The navigation of the Nile by means of 
 barges, with a chair and an awning, is described by Strabo, and 
 these barges are frequently mentioned and represented in con- 
 nection with the religious ceremonies, of which one of the prin- 
 cipal ones was the carrying the body of the deceased across the 
 river or the lake to be buried with the usual honours, after the 
 judges had decided that the actions of his life had made him 
 worthy of them. Another water ceremony was carrying out the 
 statues of the gods in barges on the Nile. 
 
 1131. Going by barge; “While the illustrious sovereign was 
 going by barge to the palace of Memphis,” R. S. 9. 
 
 1132. Barges; “The barges of Egypt,” E. I. 28 (second 
 part) . 
 
 1133. Water processions; “At the grand going-out from 
 the temple of the statue of Amun-Ea, in the water processions 
 they shall also carry out the statue of god Epiphanes thrice gra- 
 cious, with the others,” R. S. 8. 
 
 1134. Barge; E. I. 105, 23. Hence XOI, a ship. 
 
 1135. Barge-man ; “ The representation of the barge-man of 
 the Osiris-like king, lord of the world, Amyrtmus,” E. I. 28 (se- 
 cond part) . The arm marks the person, not the barge, to be here 
 meant. 
 
 1136. Ship; E.I. 77,4. Hence K<LT" 0 , a ship. The sail is 
 used for the vessel, the part for the whole. 
 
 1137. The same, in the plural; E.I. 52, 32. This sail and 
 mast is often held in the hand of the bird which brings back 
 breath and life into the mummy at its resurrection. It is typical 
 of wind or breath. 
 
 1138. The same; E. I. 78, 8. Here as elsewhere the double 
 T has no more force than the single T of No. 1136. 
 
VOCABULARY. 
 
 123 
 
 1139. The same, in the plural; “The ships and boats of Up- 
 per and Lower Egypt,” E. I. 73, 11. The letters N o are the 
 plural termination. 
 
 1 140. The same ; E. I. 105, 19. It is spelt XOI, like No. 1134. 
 
 1141. Probably going by barge; “ Going by barge in the 
 appointed water procession to the temple,” E. I. 106, 13. See 
 No. 1131. The first character ought possibly to be the same as 
 in No. 1140. 
 
 1142. Barge; E. I. 107, 24; or perhaps ‘ model of a barge/ 
 See the word Image, No. 1176. Small models of barges were 
 carried in the processions, and were worshipped in the temples. 
 
 1113. The same, in the plural; M. C. 107. 
 
 1144. Snips; E. I. 73, 11. See the same plural termination 
 in No. 1139. 
 
 1145. The name of a ship highly ornamented with gay colours, 
 used for the royal processions on the Nile, M. C. 108. 
 
 1146. Perhaps went by boat; “Afterwards he went by boat 
 in his thirteenth year,” E. I. 73, 7. The letters M, S, T, may 
 mean JLStectjT, to travel. 
 
 1147. Barge; H. 41, U i. Perhaps from TOOT6, a fringe 
 or awning. 
 
 1148. The same ; “ Ituler of the ships of Egypt,” H. 41, V g. 
 This is in spelling nearly the same as the last. 
 
 1149. The same, in the plural; M. C. 108. These are orna- 
 mented with gay colours. 
 
 1150. Steersman, written over the man who holds the rud- 
 der of the boat of Ra; E.I. 28. He has a hawk’s head like 
 Horus. 
 
 1151. The same, over the hawk-lieaded god who steers the 
 boat of Ra ; M. H. i. 3. The first two letters are the prefix peq, 
 by which nouns are formed from verbs ; thus from £p,P,JUUULe, 
 to steer, is formed peqep < P,JL*JL*.e, a steersman. 
 
 1152. Queen of the barge, a title over the head of Isis, 
 when standing in the barge with the other gods ; E. I. 28, and 
 M. H. i. 3. 
 
 1153. Mast, written over the short post to which the rudder 
 is tied in the boat of Ra ; E. I. 64. From OOK, a mast. 
 
124 
 
 VOCABULARY. 
 
 1154. Boat of Ra, written under the prow of the vessel; 
 E. I. 28. Beside the steersman eight gods are standing in the 
 boat, of whom the chief is under an awning. 
 
 1155. The same; E. I. 4, 5. 
 
 1156. The same ; “ The Osiris-like queen deceased, in the boat 
 of Ra,” E.I. 57, 17. 
 
 1157. Perhaps appointed boat; “ Sailing in the appointed 
 boat to the temple,” E. I. 106, 13. CltOO, a dog, may be the 
 first half of the word CCJOO'JfT'en., appointed. The dog should 
 however be without a head. In our figure the head has been 
 added by mistake. 
 
 1158. Water-ceremony; “ Ruler of the barge in the water- 
 ceremony” E. I. 97, 13. The last letters are the word JUlocnr, 
 water. Here again the dog’s head has been added by mistake. 
 
 1159. Festival; “The holy days, the seventeen last of the 
 month, on the festival, in the temples of Egypt,” R. S. 11. This 
 is the figure of a sacred barge, with an awning over it, used to 
 carry out the statues of the gods. 
 
 1160. Festivals ; “ Lord of the annual festivals on the Nile,” 
 B. 59. “ Lord of the festivals ” is a title of Amunothph III., 
 E. I. 24, a 3. 
 
 1161. The same ; “ Clothe the statue for the ceremonies, like 
 to the gods of the country, at the festivals ,” R. S. 7. 
 
 1162. The same; E.I. (second series) 41, 6. 
 
 1163. Festival-days; “ Upon the festival-days, at the grand 
 goings-out of the statue of Amun-Ra, in the water-processions,” 
 R. S. 8. 
 
 1164. Systrum, a musical instrument, to be held in the hand 
 and shaken ; “ Priest of the systrum,” E. I. 48, a 6. 
 
 1165. Sword, pronounced SEB, in the name Sebekra, the pre- 
 nomen of Amunothph I., from ChKi, a sword. It has the same 
 force in C.&..&.0X, foreign, No. 1856. 
 
 1166. Bridge ; “ The bridge of life” is written on the bridge 
 over the river, E. I. 66. Hence WRltH, a bridge. 
 
 1167. Pair of scales; E. I. 1, 7. They were used to weigh 
 the actions of the dead, and are thus mentioned on the funereal 
 tablets. Also on the scarabsei, E. I. 70, a 5, b 5, d 5. 
 
VOCABULARY. 
 
 125 
 
 1168. The same; E. I. 33, b 6, where it is followed by the 
 
 determinative sign. From a balance. 
 
 1169. Obelisk; “ The obelisk of Raineses II.,” on the base 
 of the obelisk from Luxor, now at Paris, E. I. 43, f. This word 
 was probably in the feminine gender, as there is a feminine ar- 
 ticle before it. 
 
 1170. Obelisks; B. 48. 
 
 1171. Two sculptured obelisks; B. 48. The first two let- 
 ters are probably C<L^), writing. 
 
 1172. Pyramid; E. I. 72, 13. As this word was used for a 
 tomb on this tablet of the reign of Cleopatra, it is probable that 
 tombs were still built of that form in the neighbourhood of 
 Memphis, although of a small size. Our name is derived from 
 ns p<LA*.<L, the mountain. 
 
 1173. Tablet; “ Set up a tablet in the temple, carved with 
 letters for the priests,” R. S. 14. Most of the funereal tablets 
 have round heads like this character. 
 
 1174. Hard stone ; “ Two obelisks made of hard, stone,” B. 
 50, 6. It is spelt stn, from cyOT, hard, and €Ite, stone. 
 
 1175. Statue; “Also set up a statue to King Ptolemy im- 
 mortal, beloved by Ptliah,” R. S. 6; also R. S. 14. It is perhaps 
 the word cyertT - , to cut, though the force of the first character 
 is doubtful. It is a pair of arms holding a chisel, the instrument 
 with which the statue was formed. 
 
 1176. The same; “Priest of the statue of Rameses, a man 
 deceased,” E. I. 26. 
 
 1177. The same, or rather sculpture ; “ Decrees relating to 
 the sculpture of the boat,” E. I. 28 (second part) . This is over 
 a representation of the boats in which the statues of the gods are 
 carried out upon the Nile. 
 
 1178. A statue; E. I. 35, a 9. It is followed by the statue 
 as the determinative sign after the word sculp ture. 
 
 1179. The same, with a male figure as the determinative sign, 
 although it relates to Queen Nitocris; B. 50, 5. That queen is 
 so represented on her obelisk, probably to mark that she was a 
 queen in her own right, not simply a queen consort. 
 
 1180. Perhaps statues ; E.I. 106,19. 
 
126 
 
 VOCABULARY. 
 
 1181. Sphinx; H. 80, on the inscription in the temple, built 
 by Thothmes IV., between the legs of the colossal sphinx near 
 Memphis. 
 
 1182. Sandal, written over men cutting out and sewing san- 
 dals; M. C. 63. The leg is here the determinative sign, perhaps 
 to distinguish sandals from gloves. It is the word OUJOTI, a 
 shoe. 
 
 1183. The same, in the plural; written over a man carrying 
 a pair of sandals, M. C. 63. Here the sole of the shoe is used as 
 a T, the first letter in the word. 
 
 1184. Hands; “Thousands of hands,” H. 15, Z r. In this 
 picture Itameses II. is returning home from his conquests, his 
 soldiers are bringing captives with their arms tied behind, atten- 
 dants are counting and throwing into heaps the hands of the 
 enemies, which have been brought as trophies, and the scribes 
 are recording the number on their tablets. The letters are K, A, 
 with a hand as the determinative sign, from KAg,, a fist. 
 
 1185. Doors; “ Doors of the temple,” E. I. 16. These were 
 each of a single block of stone, with one side lengthened as an 
 axis to turn in the socket. 
 
 1186. The same; E. I. 63 (second part). 
 
 1187. The two doors of heaven; “Appointed door-keeper 
 of the two doors of heaven,” E. I. 59, 5. 
 
 1188. The two doors of the Nile ; “ Door-keeper of the two 
 doors of the Nile,” E. I. 59, 5. This follows the sentence last 
 quoted. 
 
 1189. Keeper of the two doors; “ Son of the priest, the ap- 
 pointed keeper of the two doors of heaven in the city of Thebes,” 
 E.I. 69, a 31. 
 
 1190. Door-keeper; “ She is the holy appointed door-keeper,” 
 E. I. 117, 30. The sculptor, forgetting the person spoken of, had 
 first made this word end with the pronoun masculine, and then 
 changed it to the pronoun feminine. Hence the last letter is 
 ambiguous. The arm marks the person, as in No. 1135. 
 
 1191. The same; “The appointed door-keeper to Ra,” E.I. 
 64. This is the title of the great serpent, which, as it stands on 
 its tail, looks over the door of the temple. 
 
VOCABULARY. 
 
 127 
 
 119.2. The same; E. I. 31, b. The arm alone marks the per- 
 son, and the sitting figure, which seems added very unnecessarily, 
 helps to prove that it is the title of a man. Also without the 
 sitting figure ; E. I. 09, a 22. 
 
 1193. The same, or more exactly guardian of the door; 
 E. I. 61, and E. I. 64. 
 
 1194. The same; the name of a man standing beside the door 
 of the tomb, E. I. 65. The word po, a door, is here used in- 
 stead of the determinative sign in the former group. 
 
 1195. A door, being the Coptic nertrte ; Dr. Lee’s Triple 
 Mummy-case, fig. 20. “ Her name is the door,” which is ex- 
 plained by finding ( door-keeper of heaven’ a common title for 
 a deceased person. See No. 1187. 
 
 1196. Arrow ; M. H. i. 1, where two arrows are laid upon the 
 
 altar before the goddess Isis. It is the word an arrow, 
 
 and the goddess’s name was spelt in nearly the same way. 
 
 1197. Jewels; “Gold, silver, jewels, and much of money,” 
 R. S. 4. The word may be from erte, a stone, and CAI, beau- 
 tiful. 
 
 1198. Treasures; it follows the word f golden,’ E. I. 79, 12. 
 
 Perhaps from a treasure. 
 
 1199. Perhaps the same; “Guardian of the treasures in the 
 palace,” E. I. 80, 3. 
 
 1200. Gold; “ A portable statue of gold,” R. S. 8. The cha- 
 racter is the dish and cloth used in washing the gold dust in the 
 mines. 
 
 1201. Gold; R. S. 4. It may be the word rtoxfi., with a 
 syllable prefixed. 
 
 1202. The same; “ Gold from the mines,” B. 50, 9. 
 
 1203. The same, or rather golden ; “ Golden treasures from 
 the mine,” E. I. 79, 12. 
 
 1204. Silver; R. S. 4. It is spelt MKT: it is the word 
 
 silver, spelt in composition. The M is perhaps 
 
 the word AJLOOXT, dead, used to distinguish silver from quick- 
 silver, which latter was also known to the Egyptians. 
 
 1205. The same; E.I. 79, 11. It is spelt Xf.tUOT'T, dead, 
 silver. 
 
128 
 
 VOCABULARY. 
 
 1206. Some articles or other, made of silver ; E. I. 80, 9. Also 
 without the plural termination ; E. I. 82, 7. 
 
 1207. Mines; “The mines of the kingdoms/ 5 B. 50, 5. The 
 first character may perhaps be the word €KJO, to wash. The se- 
 cond is the cloth through which the gold is washed. 
 
 1208. Mines ; “ Gold mines,” B. 50, 9. “ Theban mines ,” 
 B. 50, 11. The first letter is the word AX&., place. The whole 
 is ‘ the place of the washings. 5 
 
 1209. The same; B. 51. Here we have the determinative for 
 a hill, between the word place and the word washings. 
 
 1210. The same ; “ Golden treasures from the mines,” E. I. 
 79, 12. 
 
 1211. Money; “Gold, silver, jewels, and much of money,” 
 R. S. 4. The first character occurs six times on the Rosetta 
 Stone, and is probably a wire of pure gold bent into a ring, the 
 form in which gold was usually kept before the invention of 
 coins. Pliny, when blaming the love of gold, says, “ Pessimum 
 vitaj scelus fecit, qui id primus induit digitis/ 5 as if all gold had 
 been in the form of rings. This character is the letter S, and 
 also the word <LCCnr, price-, and the whole may be ccnreri, 
 price, spelt S E M. 
 
 1212. Debts; “Remitted debts,” R. S. 2. 
 
 1213. Owing; “ Likewise what was owing to the treasury of 
 the palace, 55 R. &. 2. This is the first half of the word debts, but 
 with a different form of the letter T. 
 
 1214. Treasury, in the sentence last quoted. 
 
 1215. Paid, remitted; “ He paid the soldiers what was right, 55 
 R. /S'. 1. “ He remitted the debts, 55 R. S. 2. 
 
 1216. Money; “Oxen, geese, money, and various good liba- 
 tions, 55 E. I. 18, 2. These are the usual gifts mentioned on the 
 funereal tablets. 
 
 1217. The same, on a funereal tablet; E. I. 39, 9. If this is 
 the same as No. 1211, the last character is M or N. 
 
 1218. The same; E. I. 15, 3. 
 
 1219. The same; E. I. 69, a 27. Here we have a new form 
 of the letter s. 
 
 1220. The same; E. I. 48, b 2. 
 
VOCABULARY. 
 
 129 
 
 1221. The same; E. I. 25, 4. 
 
 1222. Nearly the same; E.l. 117, 23. The first letters are 
 perhaps the word T to sell. 
 
 1223. Nearly the same; E. I. 52, 45. The first letters may 
 perhaps he the word JULXItXUO, a field, and the whole mean 
 rent. It is enumerated among the pious gifts. 
 
 12.24. The same; E. I. 52, 42. 
 
 1225. Tributes; “ The tributes of the subjects/’ B. 42. This 
 is the word oeprtKCS, the name of an Egyptian weight. 
 
 12.26. Chariot; E. I. 73, 10. The letters are a chariot, 
 and fTbxi, to run. It is followed by the determinative sign. 
 
 1227. Nearly the same ; E. I. 73, 10. The letters are XUJpe, 
 victorious. It is perhaps part of a triumph, or part of a chariot 
 race. 
 
 12.28. The same, being the determinative sign following the 
 last group of characters. This inscription belongs to the reign 
 of Cleopatra ; and it was not before the Greek sovereigns that 
 chariot races were known in Egypt. 
 
 1229. I, me, myself; “ Honour to Neitli myself,” is written 
 over the head of the goddess, M. H. i. 7. It is the Coptic pro- 
 noun xrtoK. 
 
 1230. The same ; “ Honour to Anubis, guardian of the temple. 
 I am Anubis, guardian of the temple, the Osiris-like king, lord 
 of the world, Oimenepthah (or Osimenpthah), deceased,” E. I. 
 G5, 1. Diodorus gives three inscriptions beginning in this way, 
 one of which is of this very king. It begins " I am Osymandyas, 
 king of kings.” See page 18. 
 
 1231. The same ; “ Honour to Imo ; I am the son of the lord 
 Osiris,” E. I. 44, 12. “Iam the mother of Amenti,” E. I. 57, 9. 
 
 1232. The same; “ Honour to Ncptliys ; I am from the lord 
 Osiris,” E. I. 57, 10. This sentence is explained by that quoted 
 above, under No. 1231. 
 
 1233. The same, in the feminine; “ Neptliys the sister god- 
 dess, myself,” M. H. i. 16. This is a remarkable instance of a 
 personal pronoun varying in gender with the sex of the speaker. 
 In some cases the goddess, probably Isis, styles herself simply 
 ( myself,’ M. H. i. 24. 
 
 K 
 
130 
 
 VOCABULARY. 
 
 1234. Thy, the pronoun adjective, following the noun with 
 which it agrees; “ Thy name 55 occurs repeatedly, E. /. 118. 
 
 1235. Thou art; it begins several sentences; E. I. 28 to 30. 
 It is formed of the two Coptic prefixes, 6Krt<L for the second 
 person singular future, and for the second person singular 
 imperfect. See rtAK, No. 2015. 
 
 1236. The same, with the omission of a letter, in a similar 
 sentence; E. 1. 30. 
 
 1237. He is ; E. I. 30. The first half of this word is the same 
 as the first half of the last ; it may therefore he the verb, though 
 it certainly resembles the pronoun of the second person. The 
 second half of this word is GCJItA, the Coptic prefix for the third 
 person singular. 
 
 1238. The same, with the omission of a letter; E. I. 28. 
 
 1239. The, his; “ His son Afo, a man deceased, 55 E. I. 19. 
 “His [mother was] the lady the priestess, 55 E. I. 27, 13. “A 
 man deceased his [mother was] the lady Nantipe, a woman, 55 
 E. I. (second series) 49. In these, as in many such sentences, 
 the word c mother 5 is understood. 
 
 1240. The same, in the feminine ; “ His daughter, 55 E. I. 20, 
 13. “His mother, 55 E. I. 20, 24. 
 
 1241. He, him, with a masculine termination ; “ Him the giver 
 of life, 55 E. I. 43, 3, 7. It is the Coptic €CJ. 
 
 1242. She, with a feminine termination; “ She is the royal 
 wife, the great Tashot, 55 E. I. 116, 26. It is the Coptic ec. 
 
 1243. He, him ; “ He the king received the country of the 
 kingdom, 55 R.S. 10. Also upper, in “ Upper Egypt, 55 E.I. 38, 8. 
 See No. 769 and No. 1384. Thus the words he and upper are 
 spelt with the same letters, and not to be distinguished without 
 the help of the determiuative sign or the words which follow. 
 
 1244. The same ; “ The statue of him the son of Ha, Amun- 
 mai llameses, 55 E. I. 42, 4. 
 
 1245. She, the feminine of the last; E. 1. 118, 30. 
 
 1246. The same. Here the sculptor, in forgetfulness, first 
 gave to this word a masculine termination, which he afterwards 
 changed to a feminine termination, E. I. 118, 27. 
 
 1247. The, his; “ The obelisk of llameses II., 55 E. I. 43, f. 
 
VOCABULARY. 
 
 131 
 
 This pronoun has a double sign of the gender. First, it has a 
 masculine termination, because, like the English his, not her, it 
 relates to a man ; and secondly, it has the feminine article in- 
 serted, because, like the Latin sua, not snus, it agrees with a 
 feminine noun. 
 
 1248. He ; “He is Amun the lord god,” E. I. 42, 3. Hence 
 the Sahidic rrroq. 
 
 1249. The same; “ Born he was on the twenty-fourth day of 
 the month of Payni,” E. I. 48, 10. Here we have the vowel 
 which we see in the Coptic word, which was wanting in the last 
 group . 
 
 1250. She ; “ She is Ra,” E. I. 117, 19. This is the feminine 
 of the last, in Coptic ttT OC. 
 
 1251. The same, but with a blunder of the sculptor, who had 
 first put the w'rong termination ; “ She is Horus, she is the moon, 
 she is Tliotli,” E. I. 116, 26. 
 
 1252. Those, which ; E. I. 28 (first part) . Also with a diffe- 
 rent form of the T ; E. I. 28 (third part) ; E. I. 63 (second 
 part) ; E. I. 66 (first part) . 
 
 1253. The same, shortened by the omission of the letter T ; 
 E. I. 28 (third part) . 
 
 1254. The same, shortened by the omission of the letter s ; 
 E. I. 30. In these three groups we seem to have the pronoun 
 used as the termination of a noun. 
 
 1255. Himself, or perhaps to himself; “A kingdom re- 
 maining to himself and his children for ever,” R. S. 5. 
 
 1256. His, always following the substantive ; “ His children,” 
 R. S. 5. “ His name-day,” R. S. 7. “ From his father,” R. S. 10. 
 This is the small horned serpent, the Coluber cerastes, which has 
 a fleshy horn on each eyelid. It is the letter F, from £,quo, a 
 serjwnt, and is the Coptic suffix q, his. 
 
 1257. Her, always following the substantive ; “ Her mother,” 
 E. I. 53, a 4, and E. I. 59, 26. It is the Coptic €C. 
 
 1258. The same, being another form of the letter S ; “ Her 
 mother was the goddess Neith-Acoret deceased,” E. I. 118, 1. 
 
 1259. The, his, being a contraction of No. 1239 ; E. 1. 35, 
 a 15. Also like, as a contraction of Nos. 1281 and 1282; “ Isis 
 
 k 2 
 
132 
 
 VOCABULARY. 
 
 the great mother-goddess, like Ra, queen of heaven/’ E. I. 4, 1 . 
 
 1260. This, which; “ Which he wore on his investiture in 
 the temple,” R. S. 9. This is perhaps the same as No. 1243. 
 
 1261. These; “ These prayers to Ra,” E. I. 64 (first part). 
 
 1262. Therefore, or perhaps therefore unto him; “There- 
 fore unto him the gods gave victory,” R. S. 5. 
 
 1263. This, these, which ; “ Which shall be set up in the 
 temples of Egypt,” R. S. 14. “ By which it shall be conspicu- 
 ous,” R. S. 8. “ These prayers to Osiris,” E. I. 1,1. It is the 
 Basmuric word eXeTOT, these. 
 
 1264. The same, in the feminine ; “ This great queen, the royal 
 wife,” E. I. 37, c 3. 
 
 1265. The same; “ These temple services,” R. S. 7. 
 
 1266. The same; E. I. 83, 3. It begins the sentence, and is 
 followed by the deceased person’s titles. It is perhaps the Cop- 
 tic prefix peep 
 
 1267. The same, in the feminine; “This great queen, the 
 royal wife,” M. R. 115. 
 
 1268. The same; E. I. 45, 14. 
 
 1269. Perhaps the same, in the plural; “ These are libations 
 to the priestess, the queen of the earth,” E. I. 56, b 1. 
 
 1270. And; “The picture of his barge, and the Egyptian 
 
 barges,” E. I. 28 (second part). From to add. 
 
 1271. The same; “ A kingdom remaining to himself and his 
 
 children for ever,” R. S. 5. From and. 
 
 1272. The same, several times on the Rosetta Stone. If the 
 cross character is not a mouth, R, but an eye, E, this word has 
 the same sound as the last. 
 
 1273. The same; “ In the reign of the Queen Cleopatra and 
 her son Ciesar,” E. I. 73, 13. From g/rLLI, also, thus. 
 
 1274. With free will; “ With free will on the seventeenth 
 day of Paophi,” R. S. 10. It is the Coptic £/rop, free will. 
 
 1275. The same; R. S. 2, where the stone is broken, and it 
 is doubtful whether the last letter forms a part of this word. It 
 may he g/rop, of free will. 
 
 1276. In addition ; “ In addition make libations and perform 
 sacrifices,” R. S. 11. It is the Coptic 6JL*. OTAg,TOT, 
 
VOCABULARY. 
 
 133 
 
 1277. The same ; “In addition set up a statue to Kiug Pto- 
 lemy/’ R. S. G; also R. S. 9. 
 
 1278. The same; R. S. 7. 
 
 1279. Nearly the same; “Also during the splendid going by 
 barge to the palace of Memphis/’ R. S. 9. 
 
 1280. Additional, in the plural; “According to these de- 
 crees additional,” R. S. 13. 
 
 1281. Like; “Like Ra, a living image of Annin,” is part of 
 the prenomen of Euergetes II., K. 237. It is the Coptic elite, 
 but spelt with an M. 
 
 1282. The same, or rather like unto ; “ Clothe the statue for 
 the ceremonies like unto the gods of the country,” R. S. 7. The 
 last character may be the preposition. 
 
 1283. Like ; “ Other like fittings for the temple of Tanis, for 
 Apis,” R. S. 4. “ Living like Ra for ever,” E. I. 36, 1. “Giver 
 of life, like Ra, for ever,” E. I. 42, 2. From £ ,6 or OG, like. 
 It here follows the noun. 
 
 1284. The same ; “ Rameses II., giver of light, like Ra,” 
 E. I. 15. 
 
 1285. The same, with feminine termination; “To set up a 
 like shrine to the god Epiplianes thrice gracious,” R. S. 13. On 
 the other hand this might be £,<L r T, silver . Compare also No. 
 1275. 
 
 1286. The same ; “ In the same year,” E. I. 72, 10. We 
 have this word in Coptic, in its duplicate form, TGrt'TUUrt, to 
 imitate . 
 
 1287. The same; “ She is the holy Anubis, the same is the 
 god of truth,” E. I. 116, 27. 
 
 1288. The same; “The same in manner as the two grand 
 asps,” R. S. 9. In a long inscription in II. 41 and 42, in a suc- 
 cession of dates, we have 
 
 The year XXIX. The year XXXI. The year XXXIII. 
 
 The year XXX. The year same. The year same. 
 
 The year same. The year same. The year XXXIV. 
 
 Also as also, in E. I. 6. 
 
 1289. Probably now, lately; “ The son of the sun, Oimene- 
 pthali lately deceased,” E. I. 65, 1 . “ The deified King Rameses 
 
134 
 
 VOCABULARY. 
 
 III. lately deceased,” E. I. (second series) 91, 1. From ROOT, 
 today. 
 
 1290. Only; “ She is the only child,” E. I. 117, 13. From 
 ROTA, alone. The adjective here follows the noun, and is itself 
 followed by the determinative sign. It also seems to mean ex- 
 cellent. 
 
 1291. The same, in the feminine; “I am the excellent lady 
 Neptliys,” E. I. (second series) 96, 8. 
 
 1292. To, for, of; “ Letters for the priests,” R. S. 14. “For 
 the offering of” [the several undermentioned persons]; E.l. 
 20, 8. “ A gift to Osiris, ruler of Amenti,” E. I. 13, 1. This is 
 the letter N, and the preposition 6R or HA. 
 
 1293. The same; “ The gods of Thebes,” E. I. 25, 9. 
 
 1294. The same; “Offerings at the doors of the temples,” 
 E. I. 16. This is another form of the letter N. 
 
 1295. The same; “ Offerings to Aroeris for the king the lord 
 of the world, Raineses II.,” B. 57. 
 
 1296. The same; “ Honour to the deified lady,” E. I. 52, 1. 
 “ Honour to Amun-Ra, king of the gods,” E. I. 43, 3, 1. 
 
 1297. The same; “Honour to Anubis, king of the land,” 
 M. H. i. 18. Here, as in many other cases, the two waved lines 
 have only the force of one N. 
 
 1298. Of, belonging to; “The priests of the temples of 
 Egypt shall wear crowns,” R. S. 12. “ It has pleased the priests 
 of Upper and Lower Egypt,” R. S. 5. “ The temples of Upper 
 and Lower Egypt,” E. I. 72, 10. 
 
 1299. As a noun, place, square; as a preposition, in, on, 
 from ; “ On each first, each second, each third of the square base 
 of the statue of King Ptolemy,” R. S. 14. “ Upon the square 
 round about the crown,” R. S. 9. From AX A, place. 
 
 1300. The same, as a preposition; “ Carved in letters for the 
 priests,” R. S. 14. “ Like in manner to the two grand asps,” 
 R. S. 9. “ Gold, silver, jewels, and much of money,” R. S. 4. 
 “ Going by barge to the palace of Memphis,” R. S. 9. “ Set up 
 in the temples in Egypt,” R. S. 14. 
 
 1301. The same; “ On each first, each second, each third of 
 the square base,” R. S. 14. 
 
VOCABULARY. 
 
 135 
 
 1302. The same; “The priests of the temples in Egypt shall 
 •wear crowns during the proclamations of god Epiphanes thrice 
 gracious, in the splendid holy liturgies/’ R. S. 12. Also with 
 the same meaning, as part of No. 1276 and No. 1278. It is the 
 Coptic GJUL, the note of the genitive. 
 
 1303. The same ; “ A gift dedicated to Pthah-Sokar-Osiris,” 
 H. 70, U p. 
 
 1304. The same ; “ In the festival, in the temples of Egypt,” R. 
 S. 11. “Thousands o/oxen, thousands of geese,” E. I. 56, b 14. 
 Also beloved, being the word JUL6I, to love ; “ The royal scribe, 
 the royal priest, beloved by Amun, king for ever,” E. I. 22, 11. 
 
 1305. Of, in, with; “King of Upper Egypt;” “King of 
 Lower Egypt,” E. I. 36, 17. This is the word JLSL6I4, in, ivith. 
 
 1306. The same ; “ Wine in bottles, six thousand four hun- 
 dred and twenty-eight,” H. 41, T g; also H. 41, T e. This word 
 is also the last syllable of some proper names, as Hapimen, be- 
 longing to Apis, No. 1992. 
 
 1307. The same; •“ Son of the sun, in the abode of heaven,” 
 E. I. 57, 10. 
 
 1308. The same; “The Osiris-like queen, the great goddess, 
 in the abode of heaven with the holy gods,” E. I. 58, 19. 
 
 1309. From; “Received the country of the kingdom from 
 his father,” R. S. 10. 
 
 1310. The same ; “ Front the new moon of Thotli, during five 
 days,” R. S. 12. 
 
 1311. Going-out, meaning the sacred procession with the 
 boats ; “ The holy going-out on the holy days, on the seventeen 
 last days of the month,” R. S. 11. From AA.AI, place. 
 
 1312. Goings-out; “ The goings-out, and coronations, of the 
 boat of Ra, on the last year in the month of Mesore of the illus- 
 trious reign of King Ptolemy,” E. I. 4, 5. 
 
 1313. The same, meaning the times of the stars’ rising or 
 setting ; E. I. 59, 38. 
 
 1314. In; “ Golden treasures in the mines,” E. I. 79, 12. 
 From <£>ert, in. 
 
 1315. Perhaps then; “And bearing patiently, then remitted 
 the debts,” R. S. 2. This may be the word AA.lt AS, here. 
 
136 
 
 VOCABULARY. 
 
 1316. Of, from, in, for ; “ A righteous good man deceased, 
 bom of Neithamun, a woman deceased,” E. I. 12, 1. This is 
 the word rrre, from. 
 
 1317. The same; “The temple of Aroeris, in Tanis,” E. I. 
 58, 27. 
 
 1318. The same ; E. I. 9, 4; unless it may here he the name 
 of a city. 
 
 1319. The same ; “ The temple of Thebes,” E. I. 6. “ The 
 temple of Tanis,” E. I. 58, 26. 
 
 1320. The same ; “ Set up a tablet in the temple,” R. S. 14. 
 “ Similar fittings of the temple of Tanis for Apis,” R. S. 4. 
 
 1321. The same; E.I. 4, 2. 
 
 1322. The same; “ Prayers to Osiris for his offering, by the 
 offering of the priest,” E. I. 8. 
 
 1323. Upon, while; “ Upon the appointed last day of Mesore, 
 the birth-day of the priest living for ever,” R. S. 10. “ Also 
 while the illustrious sovereign was going by barge to the palace 
 of Memphis,” R. S. 9. 
 
 1324. Of, by; “ His son, beloved by the priests,” E. I. 13, 7. 
 “ Priest o/'the soldiers, the great Amuni,” E. 1. 17, 3. “ Lord 
 of Lower Egypt,” E. I. 106, 14. 
 
 1325. The same; E.I. 86, 10. 
 
 1326. The same; E. I. 39, 9. 
 
 1327. The same; E. I. 39, 9. 
 
 1328. The same; E. I. 41, 11. Also chief, or melek, being 
 a contraction of No. 681 ; “ The deified chief of the soldiers,” 
 E. I. 114, 15. 
 
 1329. The same; “ Horus the avenger of his father, the god 
 of Thebes,” E. I. 4, 2. 
 
 1330. The same; “ Servant of the slaves,” E. I. 57, 42. But 
 see No. 1478, where we have translated this group as ‘ chained.’ 
 
 1331. With; “On his investiture in the temple with the 
 country of the kiugdom,” R. S. 9. 
 
 1332. Of, used in dates; “ In the thirtieth year of the reign 
 of the guardian of the land,” H. 41, It g ; also H. 41, Z m. From 
 GCHTT, in. 
 
 1333. The same ; “ In the twenty-ninth year of the reign of 
 
VOCABULARY. 
 
 137 
 
 the guardian of the land,” H. 41, Z c. This group shows in what 
 order the letters arc to be read in the last group. 
 
 1334. Of; “ Osiris, ruler of Lower Egypt,” E. I. 48, a 5. 
 
 1335. The same; “ The blessings of a kingdom remaining to 
 himself and his children,” R. S. 5. 
 
 1336. Probably the same; “A gift dedicated to Osiris, ruler 
 of Amenti,” E. I. 17, 1. “ Ilapimen deceased, with Osiris,” 
 E. I. 44, 31. 
 
 1337. During; “ From the new moon of Thoth, during five 
 days,” R. S. 12. 
 
 1338. Probably relating to ; “ Decrees relating to the holy 
 ,” E. I. 28 (first part) . 
 
 1339. The same; “ Decrees relating to the offering to the great 
 god the palm-branches,” E. I. 28 (third part) . 
 
 1340. The same ; “ Decrees relating to the fitting out of this 
 barge,” E. I. 28 (second part). 
 
 1314. The same; “ Decrees relating to the conquered serpent,” 
 E. I. 63 (second part) . 
 
 1342. Belonging to, of ; “ Lord of Upper Egypt, lord of 
 Lower Egypt, ruler of the gods,” E. I. 39, 6. This is the Coptic 
 prefix nee. 
 
 1343. The same, being the first syllable of the word Pct- 
 amenti, ruler of Amenti ; E. I. 39, 6 ; also M. H. i. 34. 
 
 1344. Perhaps the same; E. I. 13, 7. 
 
 1345. The same ; “ I am Anubis, belonging to the temple,” 
 meaning servant of the temple, E. I. 65 (top) . 
 
 1346. He, a person ; “ The consecrated person, the holy king, 
 son of the sun, Ptolemy,” H. 64, K, q. This is the word neT €, 
 he. 
 
 1347. Belonging to Osiris, or servant of Osiris, approved by 
 Osiris ; “ The approved by Osiris divine wife, the goddess de- 
 ceased,” E. I. 58, 29. This word, ( Petosiris/ is the name of an 
 Egyptian writer quoted by Pliny. The word f Osiris/ when used 
 in this sense, which we have before translated Osiris-like, is per- 
 haps an abridgement of this. 
 
 1348. Belonging to the temple, a title of Anubis; II. 68, 
 S g, where he is laying out a mummy, as the servant. 
 
138 
 
 VOCABULARY. 
 
 1349. The same; H. 67, Kg. 
 
 1350. The same; “ A gift dedicated to Sokar-Osiris, belonging 
 to the temple ,” E. I. 4, 1. This seems to mean rather c lord of 
 the temple’ than servant. 
 
 1351. Belonging to. This is the Coptic prefix YTA. “ The 
 liigh-priest belonging to Amun,” H. 43, F r. 
 
 1352. The same; “Arno, a man belonging to Pthah,” meaning 
 a priest of Pthah, H. 70, S f. 
 
 1353. The same; “Belonging to the land,” E. I. 91. See 
 No. 1364. 
 
 1354. The same; E.l. 4, 16. “Honour to Neith, mistress 
 of the temple,” E. I. 67 (top) . 
 
 1355. The same word, but used as the determinative sign of 
 a man instead of the more usual sitting figure ; “ Ashi a man , 
 the son of Ashi a man,” E. I. 7. 
 
 1356. The same, but used jointly with the usual determina- 
 tive sign ; “ A good man deceased,” E. I. 8. 
 
 1357. Mistress, being the feminine of the last ; “ Honour to 
 Isis, mistress of the world,” M. H. i. 14. 
 
 1358. Masters ; “ The heavenly masters of the eternal one, 
 in Amenti,” E. I. 61, written over one of the keepers of the great 
 serpent. 
 
 1359. Master ; “ Honour to Anubis, master of Egypt,” E. I. 
 14, and E. I. 25, 2. 
 
 1360. Belonging to the offerings, a title of Anubis; E. I. 
 5. He is elsewhere called the ‘ devourer of the food set out for 
 the dead.’ 
 
 1361. The same; E. I. 2. Like the last, it is a title of Anubis. 
 
 1362. Belonging to Pthaii ; “ Imo, a man belonging to 
 Pthah,” H. 70. Perhaps he was the priest of that god. 
 
 1363. Belonging to the temple, a title of Neith; II. 67, 
 
 1364. Master of the land; H. 42, Qh. [Kg. 
 
 1365. The same; “The great conqueror, the master of the 
 land, the lord King Rameses II.,” E. I. 42, 4. 
 
 1366. Priestess of truth, a title of the queen; E. I. 116, 9. 
 
 1367. Priestess of Seb; E.l. 116, 11. 
 
 1368. Priestess of Aroeris; E.l. 116,8. 
 
VOCABULARY. 
 
 139 
 
 1369. Master of the heavenly gods, a title of Horus; 
 E. I. 68. 
 
 1370. Master of the house, or perhaps servant, as either 
 may be derived from the original meaning, belonging to ; written 
 beside a man carrying a bundle, E. I. 17. 
 
 1371. Some kind of servant or door-keeper; E. I. 65, where 
 it is written between a man and a door. Perhaps from ptoic, 
 to watch. 
 
 1372. A prefix, meaning mistress. It is perhaps the word 
 6T, who, as in the following groups. 
 
 1373. Mistress of the world, a title given to Nepthys; 
 M. H. i. 16. 
 
 1374. Mistress of the gods, a title given to Isis; E. I. 4, 1. 
 
 1375. The letter T, frequently used as the mark of the femi- 
 nine gender in adjectives and substantives, sometimes as a ter- 
 mination, and sometimes inserted before the last letter. This is 
 unlike the Coptic feminine article T, which is always prefixed. 
 
 1376. Probably an article or relative pronoun. See E. I. 9, 
 E. I. 30, E. I. 31. It may be the word YlUJlt, our, or short for 
 Til neTT. But this group is again considered at No. 2016. 
 
 1377. Perhaps mortals, from ecKT", below. It follows the 
 word ( gods, 5 E. I. 31 (third part). 
 
 1378. Eternal, the name of the great serpent, forming the 
 canopy over the head of the god Ra, in his boat; E. I. 67. 
 
 1379. The same, the name of the same serpent, as the roof to 
 the boat of Ra ; E. I. 31. It is the word eneg,, eternal. Hence 
 erte$uo$, giant. 
 
 1380. The same, in the feminine, the name of the same ser- 
 pent; M. H. i. 3. This serpent is a good being, and often a 
 goddess, not to be mistaken for the following. 
 
 1381. The same, the name of the serpent, which is carried 
 along by nine men who have conquered it ; E. I. 63. This is 
 the serpent of wickedness. 
 
 1382. The name of the same serpent ; E. I. 63. 
 
 1383. Probably hell, having the same root as the last, mean- 
 ing the place of the eternal ones; E. I. 72, 14; E. I. 71, a 6. 
 This word IIino is in Hebrew written Ilinnom ; and the spot in 
 
140 
 
 VOCABULARY. 
 
 which the bodies of the dead were burnt near Jerusalem was 
 called the valley of the children of Hinnom, or in. Greek, Ge- 
 henna. 
 
 1384. Upper; an adjective used before the title of ‘ king of 
 Upper Egypt/ S-E. 6, a 3. Part of the word Upper Egypt, No. 
 771. See also No. 769. 
 
 1385. Lower; an adjective used before the title of f king of 
 Lower Egypt/ S-E. 6, a 3. See also No. 770 and No. 825 for 
 Lower Egypt. 
 
 1386. The same; part of the word Lower Egypt, No. 771. 
 
 1387. Good, holy; “ Good fortune,” R. S. 5. It is the letter 
 B, and the word O'f&K, holy. 
 
 1388. Thrice holy; “ The lord thrice holy ” is the transla- 
 tion of the king’s title ev-^apLa-ros on the Rosetta Stone. 
 
 1389. Holy; “ A splendid gift to Osiris Petamenti, righteous 
 holy king for ever,” E. I. 2, 1. 
 
 1390. The same, in the feminine ; “ Bom of the holy priestess 
 of Pthah, king of Memphis,” E. I. 4, 4. “ Various holy liba- 
 tions,” E. I. 2, 2. 
 
 1391. The same; “Various holy libations,” E.I. 5. As an 
 adjective applied to the deceased woman in E.I. 13, 3. 
 
 1392. The same; “Various holy libations,” E.I. 51. This 
 word was probably pronounced Vaplira. 
 
 1393. The same, in the feminine; “The priestess of Amun, 
 holy mother,” E. I. (second series) 39, 22. 
 
 1394. Blessings; “ The blessings of a kingdom remaining to 
 himself and his children for ever,” R. S. 5. This is literally 
 ‘ good of heaven things.’ 
 
 1395. Probably righteous, written over the men who are 
 dragging the boat of lla by a cord ; E. I. 67. From C<Lie, good. 
 This seems an unhappy choice of characters, as the E here used 
 is seldom found in any words but those compounded of house 
 or city. 
 
 1396. The same; “ Guardian of the righteous, in Amenti and 
 on earth,” E. I. 117, 10. 
 
 1397. Valuable; “ Valuable gifts of money,” E. I. 117, 23. 
 From CAHT, valuable. 
 
VOCABULARY. 
 
 141 
 
 1398. Blessed, being a translation of tlic word felix, when 
 used as part of the Emperor Hadrian’s title; K. 290. From 
 n^-iex, blessed. 
 
 1399. The same; part of Vespasian’s title, K. 280. 
 
 1400. The same ; also part of Vespasian’s title, K. 278. The 
 crocodile is an N. 
 
 1401. The same, in Trajan’s title ; A". 288. The whip of Osi- 
 ris is a determinative sign. 
 
 1402. Life, health ; “ For this to him the immortal gods 
 gave victory, health, power,” R. S. 5. Also living; “Ptolemy 
 living for ever, beloved by Pthah, god Epiphanes most gracious,” 
 R. S. 12, and R. S. 14. “ Of Amun a living image” is part of the 
 prenomen of Epiphanes, E. I. 49. This character is very often 
 held in the hand of a mummy, H. 14; sometimes a god is pre- 
 senting it to the mouth of a king, H. 60 ; and sometimes receiving 
 it from the mouth of a dying man, lying upon the lion-shaped 
 couch. Denon, pi. 126. 
 
 1403. Giver of life ; “An offering of wine to the giver of 
 life,” meaning to Amun-Ra, to whom the king, upon his knees, 
 is presenting the offering, E. I. 43, 3, 7. “ Amunmai Ramoses 
 II., giver of life, like Ra,” E. I. 15. It is common as part of a 
 king’s title. But in the Greek of the Rosetta Stone Ptolemy is 
 called c regulator of the life of man,’ which is probably a transla- 
 tion of this phrase. 
 
 1404. Living, in the feminine; “Libations to the goddess, 
 the holy queen of the world, living and remaining like Ra for 
 ever,” E. I. 56, b 1. 
 
 1405. The same, meaning the deceased priestess; E.I. 4, 4. 
 
 1406. The same, written more shortly; E. I. 4, 8. 
 
 1407. The same; E.I. 15, 14. This is the word life, 
 
 of which No. 1402 is the first letter and the usual abbreviation. 
 
 1408. The same, in the feminine; E. 1. 15, 15. 
 
 1409. The same ; E. I. 48, a 10. As is not uncommon it is 
 applied to the deceased person, showing the belief in a life after 
 death. 
 
 1410. The same, in the feminine ; E. I. 3, 8. The first letter, 
 M, may mean dead, or the whole may mean in life. 
 
142 
 
 VOCABULARY. 
 
 1411. The same ; “ A righteous man deceased living,” E. I. 1, 
 13. In this and many other funereal tablets the word f living’ is 
 applied to a person already dead. 
 
 1412. Aged ; “ Deceased, aged ninety-seven years/’ E. I. 
 48, b 6. 
 
 1413. Living, in the plural, meaning probably the dead, a 
 not uncommon way of speaking in funereal inscriptions, E. I. 
 75, 20. 
 
 1414. The same, in the feminine plural; “Living serpents,” 
 E. I. 65. These serpents of good, as opposed to the serpents of 
 evil, are usually goddesses. 
 
 1415. Manner; “ Like in manner to the grand asps placed 
 upon the shrines,” R. S. 9. “ In manner splendid,” R. S. 5. 
 
 1416. Lasting; “ Thy name is lasting, like the heavens; an 
 image of Ra,” E. I. 42, 2. From AA.OTH., to remain. 
 
 1417. The same; “ Sacred to Pthah, the lasting god of truth,” 
 B. 56. From CJULOOrtT", to remain. 
 
 1418. The same, or perhaps in the feminine; “ The lasting 
 goddess Truth,” B. 56. Truth is sometimes a god and sometimes 
 a goddess. 
 
 1419. Established; “ The queen living and established, like 
 Ra, for ever,” E. I. 56, b 1. The first character is 'TOcy, a land- 
 mark-, the second is the feminine termination T. The word is 
 TUOaj, to make firm. 
 
 1420. The same ; “ Sacred to Pthah, in the established tem- 
 
 ple,” B. 56. “ The brave Thothmes, the sovereign of the esta- 
 blished kingdom,” II. 80, Q k. This is the reduplicate form of 
 the word, like remaining. 
 
 1421. The same; “The blessings of a kingdom established 
 for himself and his children for ever,” R. S. 5. 
 
 1422. The same ; “ The birtli-day of the priest living for ever, 
 established in the ceremony,” R. S. 10. 
 
 1423. Perhaps supporter ; “ Supporter of the heavenly Anu- 
 bis of Lower Egypt, and the heavenly Anubis of Upper Egypt,” 
 E. I. 73, 4. 
 
 1424. Builder; “Builder of the temples, lord of the world, 
 Rameses II.,” Flaminian Obelisk (south side). On the Obelisk 
 
VOCABULARY. 
 
 143 
 
 of Hermapion (sec page 20), the king is called ornamenter of the 
 temples. 
 
 1425. Power; “ Giver of life, permanence, and power, like 
 Ra,” E. I. 43, 2, 5. This sceptre is often presented by the god 
 to a king. 
 
 1426. Conqueror ; “ Ra the conqueror of the world,” E. I. 
 93, 2. From tucye, to fight. See No. 1428. 
 
 1427. The same, in the feminine; “Honour to Neith, the 
 great goddess, the conquering mistress of the city of Dendera,” 
 B. 24. 
 
 1428. Lord of the years, a title of Rameses II.; B. 46. This 
 is perhaps the gi’oup translated by Hermapion on the Obelisk as 
 ‘ lord of times.’ See page 21. 
 
 1429. The same; B. 46. These two titles have as good a 
 claim as any other to be thought that which is translated at the 
 beginning of the Rosetta Stone by f lord of cycles of thirty 
 years.’ 
 
 1430. Victories ; “ A gift of victories to the king, lord of the 
 world, Rameses II.,” B. 59. 
 
 1431. Perhaps living, from blood ; “Living like Ra 
 
 for ever,” M. R. 41. 
 
 1432. Perhaps lord of life, a title of the god Pthah ; 
 B. 56. 
 
 1433. Victory; “ To him the gods gave victory ,” R. S. 5. 
 Also victorious, as the first half of the name Nectanebo, victo- 
 rious lord. 
 
 1434. Victorious ; “ The lord of years, the victorious king 
 Rameses II.,” E. I. 42, 1. 
 
 1435. The same; “ Son of the sun, victorious lord of battles, 
 Oimenepthah deceased,” E. I. 64. 
 
 1436. The same, in the feminine ; “ Daughter of the sun, the 
 victorious Amun Nitocris,” B. 48. 
 
 1437. Victories; “The horse, the bearer of the king in his 
 victories,” written over the horse in the chariot of Amunmai 
 Amunaan, M. R. 47 and 48. 
 
 1438. The same; “ Lord of victories, the King Rameses II., 
 king of kings,” E. I. 42, 1. 
 
144 
 
 VOCABULARY. 
 
 1439. The same ; “ Son of the sun, Rameses III., lord of vic- 
 tories,” B. 45, 22. 
 
 1440. Lord of victories, a title of Rameses II.; B. 53. The 
 first character is ttKfi, lord, and the whole is Gnepliachthus, 
 which Diodorus says was the name of an Egyptian king. Or it 
 may mean lord of the buildings, a not improbable title for 
 an Egyptian king ; from €KUVT, a builder. 
 
 1441. The same, a title of King Thothmosis; E. I. 56, b 2. 
 
 1442. The same, a title of the god Pthah ; B. 56. 
 
 1443. Illustrious, being the second name of Ptolemy Epi- 
 plianes on the Rosetta Stone and elsewhere. It is literally f light- 
 bearing.’ The first character is E, meaning 600**, glory. 
 
 1444. The same ; “ The illustrious king of Upper and Lower 
 Egypt,” R. S. 10. 
 
 1445. The same ; “ In the last year, in the month Choeac, of 
 the illustrious reign of King Ptolemy,” E. I. 4, 5. 
 
 1446. The same ; it is the word Epiphanes, in the prenomen 
 of Euergetes II., who there uses it as his father’s title. 
 
 1447. The same ; “ The illustrious Osiris-like divine wife, the 
 victorious queen deceased,” E. I. 57, 5. 
 
 1448. The same; E. I. 58, 18. 
 
 1449. Glorious, in the plural, from to magnify ; Tri- 
 
 ple Mummy-case, fig. 20, “ The glorious gods.” The adjective 
 follows the substantive. See No. 371 . 
 
 1450. Her glory, or perhaps her glorious ; “ Her glorious 
 gift,” Triple Mummy-case, fig. 20. 
 
 1451. Power; “ For this to him the immortal gods gave vic- 
 tory, health, power,” R. S. 5. It is the Coptic (f\C\, loftiness. 
 
 1452. Probably powerful; “ The chief scribe, the powerful 
 Hapimen deceased,” E. I. 44, 31. 
 
 1453. Saviour, defender, avenger, punisher ; “ To be 
 named Ptolemy the defender of Egypt,” R. S. 6. It is also the 
 word aa>T7]p, the title of the first Ptolemy. See No. 1523. 
 
 1454. The same ; “ Ilorus the avenger of his father,” E. I. 4, 2. 
 This sentence is met with in the Greek beginning of the Rosetta 
 Stone. 
 
 1455. The same; “ Ilorus the avenger of his father, and the 
 
VOCABULARY. 
 
 145 
 
 son of Osiris/’ M. H. i. 17. This word is also used as a title by 
 the Emperor Hadrian. 
 
 1456. The same ; “ Ilorus the avenger of his father Osiris/’ 
 B. 26. 
 
 1457. The same ; “ The punisher of his father’s wicked ene- 
 mies/’ E. I. 75 , 4. 
 
 1458. Defender ; “ Defenders of the bridge of life” is written 
 beside six men with dogs’ heads, like Anubis, E. I. 66. “ The 
 Osiris-like defenders of the mummies/’ E. I. 66, written over a 
 row of mummies. 
 
 1459. Monthly guardian ; “ Son of the priest of Mando, lord 
 of Mendes, monthly guardian of the temple of Amun,” E. I. 68. 
 
 1460. Avenging /edge ; “ She is Anubis, avenging judge of 
 heaven,” E. I. 117, 9. Horapollo says (lib. i. 40), that to denote 
 a judge they employed the figure of a royal robe; and again 
 (lib. ii. 72), to denote a man that passes fearlessly through evils 
 they draw an hyiena’s skin, by both of which he seems to mean 
 the character before us, which is a skin hung upon a stick. See 
 No. 152. 
 
 1461. Devourer; “ A gift dedicated to Anubis, devour er of 
 what is given to the mummy,” Triple Mummy-case, fig. 3, 1. 
 
 1462. Defender ; “ Ptolemy immortal, beloved by Pthali and 
 Isis, loving his father, loving his sister, defender of Egypt,” H. 65, 
 Y li. “ Worship the statue of the defender of Tanis,” R. S. 7. 
 
 1463. The same ; “ Defender of the kingdoms, like Horus,” 
 E. I. 42, 4. 
 
 1464. The same, used as a name of the god Horus; B. 59. 
 Also honoured ; “ His mother Iside, a woman honoured E. I. 
 79. From TAIG, to honour. 
 
 1465. Perhaps the same; “ Sacred to the deified heavenly 
 defender of the temple of Memphis,” E. I. 105, 6. This word 
 seems to be in the singular, though it has a termination plural 
 in its form. 
 
 1466. Perhaps hero, from <L$to4>, a giant ; “ The king, the 
 brave great hero,” E. I. 42, 2. 
 
 1467. The same ; “ The king, the brave victorious hero,” 
 E. I. 42, 1. 
 
 L 
 
146 
 
 VOCABULARY. 
 
 1468. The same ; “ The priest, the hero, the lord Amunmai 
 Amunaan,” M. R. 57. 
 
 1469. The same ; “ The hero, like the god Mando,” E. I. 37, 
 b 1, and E. I. 42, 4. 
 
 1470. The same ; “ King Oimenepthah, beloved by Anubis 
 the great hero” E. I. (second series) 43, 6. 
 
 1471. Perhaps the same; E. I. 22, 9. 
 
 1472. The same; “ A hero like Anubis/ 5 B. 45, 14. 
 
 1473. The same; “The image of the gigantic serpent,” E. I. 
 63, 3. 
 
 1474. Wicked people, or enemies; “The avenger of his fa- 
 ther’s enemies ,” E. I. 75, 5. The figure is in the attitude of a 
 criminal working in the gold mines, and breaking the rock with 
 the back of the axe. 
 
 1475. The same; E.I. 74, 25, where it is followed by the 
 above figure as the determinative sign. Horapollo (lib. i. 65) 
 says that to denote an ungrateful man they drew the claws of 
 an hippopotamus turned downwards, by which he perhaps meant 
 the first character in this word. 
 
 1476. The same, being the wicked people in a state of punish- 
 ment under the throne of Osiris, as he is sitting to judge the 
 dead; E.I. 61. From XtDCj, wicked. 
 
 1477. The same; E.I. 117, 14; E.I. 58, 22, and E.I. 115. 
 
 1478. The same ; E. I. 58, 22. 
 
 1479. The same; E. I. 57, 42. From JLt-ppe, chained. See 
 No. 1330. 
 
 1480. The same; E.I. 12, 7. Hence the reduplicate form 
 ^>eJUL ^)6JUL, a captive. 
 
 1481. Wicked women, being the feminine of the last word; 
 E. I. 12, 7. 
 
 1482. Rebels ; E. I. 116, 2. From XUK|, wicked, and AAIOJI, 
 to fight. 
 
 1483. Wicked men, meaning the conquered nations ; “The 
 tributes of the wicked,” B. 42. From £,U)OT, wicked. 
 
 1484. Criminals; E. I. 116, 1, 2. From fiurre, to destroy, 
 and <S-C, the prefix of the past tense, 
 
 1485. The same; E.I. 116, 19, where it is followed by the 
 
VOCABULARY. 
 
 147 
 
 same determinative sign. The force of the second character, as 
 B, is supported by comparing this group with its neighbours. 
 
 1486. Th'e same ; E. I. 116,20. 
 
 1487. The same; E.I. 117, 1. The same as No. 1485, but 
 without the prefix. 
 
 1488. The same; E.I. 118, 10. 
 
 1489. The same, from xcofr, miserable ; E. I. (second series) 
 53, 6. 
 
 1490. Dancers; B. 34, 74. From &.0(T', to dance. 
 
 1491. A singer, in the feminine; E.I. 118, 7. From Xto, 
 to sing. See No. 2034 and 2035. 
 
 1492. Music ; written over figures playing upon musical in- 
 struments, M. C. 94 and 95. From g/JOC, a song. The word 
 maneros, the name of the Egyptian song mentioned by Hero- 
 dotus, is probably JU.enp€ g/JUC, a song of desire. 
 
 1493. Some kind of game, written over two men playing at a 
 game like chess; M. C. 103. 
 
 1494. Probably befriended; “Befriended by the bull Apis” 
 is said of Ptolemy Philometor, B. 42, 1. Two men joining their 
 hands, says Horapollo (lib. ii. 11), denote friendship. 
 
 1495. Slain, meaning deceased ; E.I. 28 (fourth part) . The 
 
 single figure is a child ; hence the two figures make 
 
 cyepcycjop, to kill. 
 
 1496. Approved ; “ Son of the gods Philopatores, approved 
 by Ptliah, to whom Ra gave victory, a living image of Amun,” 
 E. I. 49. This is the first name of Ptolemy Epiphanes, and is 
 translated at the beginning of the Rosetta Stone. 
 
 1497. The same; “ Approved by Amun Ra” is the first name 
 of Rameses II. 
 
 1498. Beloved ; “ Ptolemy immortal, beloved by Ptliah,” is 
 the king’s name on the Rosetta Stone. It is the word XX.GI, 
 
 1499. The same. See No. 1513. [love. 
 
 1500. The same. See No. 1510. 
 
 1501. The same, in the feminine; “ Queen Nitocris, beloved 
 by Amun Ra,” B. 48. 
 
 1502. The same ; “ The beloved son of the sun, Amuuothph 
 III.,” E. I. 24, a 3. 
 
148 
 
 VOCABULARY. 
 
 1503. The same, in the feminine ; “ The royal wife, great, be- 
 loved” E. I. 37, c 2. 
 
 1504. The same; “The beloved son of the sun, Amunotliph 
 III." M.R. 41. 
 
 1505. The same, in the feminine; E. I. 37, c 3. 
 
 1506. The same; “ Beloved by the ruler of Amenti, the lord 
 of Egypt deceased,” E.I. 83, 16. From JL*.epe, love. 
 
 1507. The same, in the feminine; “ His beloved wife,” E. I. 
 83, 14. 
 
 1508. Beloved by Pthah; a title of Ptolemy Epiphanes, on 
 the Rosetta Stone : implying of course that the seat of empire 
 was then in Lower Egypt, where Pthah was more particularly 
 worshipped. 
 
 1509. Beloved by Pthah and Isis; a title within the oval of 
 Ptolemy Auletes, H. 65, Y k. 
 
 1510. The same ; E. I. 4, 5, and H. 65, K k. 
 
 1511. Beloved by Amun-Ra; a title of Amunotliph III., 
 E. I. 24, a 1. This was more particularly used by the kings while 
 the seat of government was at Thebes. 
 
 1512. Beloved by Athor; a title of Ptolemy Philometor, on 
 the temple of that goddess at Philae, H. 64. 
 
 1513. Beloved by Ra; a title of King Oimenepthah, E.I. 
 37, b 3. The adjective is before the substantive, contrary to the 
 usual order of the words. 
 
 1514. Beloved byAmun; “ The royal scribe, the royal priest, 
 beloved by Amun, king for ever,” E. I. 22, 11. 
 
 1515. Approved by Amun ; “ The righteous king approved by 
 Amun, lord of the world, Rameses II.,” B. 9. 
 
 1516. Nearly the same ; a title of Rameses, B. 17, 2. See the 
 proper names formed in this way, No. 1996 and No. 2023. 
 
 1517. Belonging to Pthah; B. 17, 2. Also as a man’s name, 
 E. I. 72, 5. 
 
 1518. Belonging to Rompi, the goddess of the year; B. 39. 
 A title of Rameses II. 
 
 1519. Beloved by iiis son; “The priest of Amun, beloved by 
 his son the great Mandothpli deceased,” E. I. 35, a 11. 
 
 1520. The same; “The priest Amunotliph II., giver of life, 
 
VOCABULARY. 
 
 149 
 
 beloved by his son Tliothmes IV., giver of life, beloved by his son 
 King Amunotliph III., beloved by Arnun;” Wilkinson’s Ex- 
 tracts, i. 13. 
 
 1521. Beloved by iiis ancestors; E. I. 2. See Ancestor, 
 No. 1839. 
 
 1522. The same, in the feminine; E. I. 2. 
 
 1523. Tiie saviour gods, meaning Ptolemy Soter and his 
 queen; li. S. 6. 
 
 1524. The brother gods, the title of Ptolemy Philadelphus 
 and his queen. It is introduced into the first name of his son 
 Ptolemy Euergetcs, K. 223. Hence the king was called Phila- 
 delphus, loviny his sister. 
 
 1525. Brother-loving, or Philadelphus ; “ The queen Arsi- 
 noe, the goddess Philadelphus,” H. 77, S i. 
 
 1526. The beneficent gods, the title of Ptolemy Euergetcs 
 and his queen ; “ Priest of the yods Eueryetce, of the gods Philo- 
 patores, of the gods Epiplianes,” E. I. 3, 2. This title was also 
 used by Euergetes II. 
 
 1527. The father-loving gods, the title of Ptolemy Pliilo- 
 pator and his queen, in the sentence last quoted. 
 
 1528. The same ; “ Priest of Osiris, lord of Egypt, priest of 
 the gods Euergetae, of the yods Philopatores, of Isis, of Serapis,” 
 E. I. 48, a 4. 
 
 1529. The same ; part of the title of Ptolemy Auletes, 
 H. 65, K 1. 
 
 1530. The illustrious gods; the title of Ptolemy Epiplianes 
 and his wife, E. I. 3, 2. See No. 1443, Illustrious. 
 
 1531. The same; H. 65, Y g. 
 
 1532. The same ; in the first name of their son Ptolemy Philo- 
 metor, M. H. ii. 4. 
 
 1533. The same ; in the first name of their son Ptolemy Euer- 
 getes II., M. H. ii. 4. 
 
 1534. Gods loving their mother; the title of Ptolemy Phi - 
 lometor and his wife, H. 64, I u. 
 
 1535. Part of the first name of Soter II., being the titles of 
 his parents, the god Euergetes II. and the yoddess Philometor ; 
 K. 237. 
 
150 
 
 VOCABULARY. 
 
 1536. Saviour-god; tlie title of Ptolemy Soter II., K. 239. 
 It perhaps ends with the word rt<5-£,eJUL, to save. The cross 
 may be M. 
 
 1537. The same; being part of the first name of his son Pto- 
 lemy Neus Dionysus, K. 251. It ends with the same word. 
 
 1538. Beneficent god and beneficent goddess; the title of 
 Ptolemy Euergetes II. and his wife, being part of the first name 
 of their son Ptolemy Alexander, K. 242. It is followed by the 
 word child ; hence the egg and stroke following the first hatchet 
 cannot be son as usual, but merely a masculine form correspond- 
 ing with the feminine termination which follows the second 
 hatchet. 
 
 1539. Loving parents and brother; the title of Ptolemy 
 Neus Dionysus, H. 65, K i. 
 
 1540. The same; H. 65, T g. 
 
 1541. Young Osiris; the title of Ptolemy Neus Dionysus, 
 
 1542. The same ; K. 249. [K. 250. 
 
 1543. Seen, shown; “ So that it may be seen that it is law- 
 ful for the Egyptians to honour,” R. S. 13. 
 
 1544. The same; “ By which it may be seen,” R. S. 8. 
 
 1545. Conspicuous ; “ A statue to king Ptolemy, living for 
 ever, beloved by Pthah, god Epiphanes thrice holy, conspicuous, 
 to be named Ptolemy the defender of Egypt,” R. S. 6. 
 
 1546. Proclamations; “ Letters for Lower -Egyptian pro- 
 clamations,” R. S. 14, where in the Greek translation we find 
 letters Greek. 
 
 1547. Probably the same; E. I. 1, 4. 
 
 1548. The same; “ The priests in the temples of Egypt shall 
 wear crowns during the proclamations of god Epiphanes thrice 
 holy,” R. S. 12. 
 
 1549. Greetings; B. 36, where the crowds, some on their 
 knees and some with offerings, are greeting the return of the 
 king from his victories. From p<LOj€, joy. 
 
 1550. Honour; “ So that it may he seen that it is lawful for 
 the Egyptians to honour,” R. S. 13; so at least the Greek would 
 lead us to translate this. 
 
 1551. The same; E. I. 58, 52. 
 
VOCABULARY. 
 
 151 
 
 1552. Worshipper; “ The royal worshipper of the gods, the 
 divine queen,” E. I. 57, 16. Also as the determinative sign of 
 a priest, E. I. 40, 18. 
 
 1553. Hope, being spelt K«L £,HT ; “ Grief of heart, hope, 
 glory,” written by the side of a mummy, E. I. 64. 
 
 1554. Grief of heart; being spelt T'UOKJL*. rt£,HT in the 
 sentence last quoted. 
 
 1555. Give, dedicate; “To whom Ra gave victory,” E. I. 49. 
 It is the letter K, and the word <LIK, dedicate. 
 
 1556. The same; “Prayers to Osiris, for his dedication, for 
 the dedication of the scribe,” E. I. 8. 
 
 1557. The same, in the plural ; “ Numerous dedications ,” 
 R. S. 12. 
 
 1558. Full of gifts; “The accustomed writing for the gift of 
 the scribe, full of gifts,” E. I. 33, a 1. The use of this word twice 
 in one sentence is not uncommon, and helps to fix its meaning. 
 
 1559. Dedicators; “The holy dedicators of the temples,” 
 E. I. 42, 3. The last letter is an O, and makes the noun plural. 
 
 1560. Dedicator; “ Amunmai Rameses II., dedicator of the 
 
 Amunei [or Memnonium], like the temple of Ra,” E. I. 42, 3. 
 From to dedicate. Compare No. 674. 
 
 1561. Gave victory; “ Whom Ptliah approved, to whom Ra 
 gave victory, a living image of Amun,” is a part of the first name 
 of Ptolemy Epiphanes, E. I. 49. 
 
 1562. Gave life; “To whom Ra gave life,” is, by analogy 
 with the last, a translation of the first name of Psammetichus II., 
 K. 169. 
 
 1563. Gave blessings ; “ To whom Ra gave blessings,” is in 
 the same way the translation of Bokra, the first name of King 
 Seveehus, K. 160. 
 
 1564. Perhaps giver of royalty; “ A gift to Amun-Ra, king 
 of the gods, giver of royalty ,” E. I. 103, 2. 
 
 1565. Perhaps guardian; “Apis-Osiris Pet-amenti, god, king 
 of the gods, guardian king for ever,” E. I. 5. It is literally ‘ full 
 of protection/ from £Ape£>, t° yuard. 
 
 1566. The same, or giver of blessings; “Prayers to Osiris, 
 in his ceremonies, good immortal giver of blessings,” E. I. 6. It 
 
152 
 
 VOCABULARY. 
 
 is also applied to King Nectanebo, H. 7, R u. The first letter is 
 R, or Ipl, the prefix for action. 
 
 15G7. Blessed, or happy, spoken of a deceased person; “The 
 Osiris-like divine wife, the queen deceased immortal, blessed,” 
 E. I. 57, 16; also E. I. 48, a 10. “A gift of happy years to the 
 son of the sun Rameses II.,” B. 59. 
 
 1568. Probably blessing ; “ For the gift of the blessing of the 
 priest of the soldiers/’ E. I. 17, 3. 
 
 1569. The same; “ For the gift of the blessing of the ruler of 
 Amenti,” E. I. 18, 3. 
 
 1570. Nearly the same; E. I. 14, and E. I. 16. Here we 
 have the prefix <*X, the mark of a past tense. 
 
 1571 and 1572. The same; “Oxen, geese, and money for the 
 blessing of Ki, son of Sabacothph, a woman deceased, full of 
 blessing,” E. I. 15. This use of the word twice in one sentence 
 helps to fix its meaning. 
 
 1573 and 1574. The same; E. I. 19. This character is proba- 
 bly a scraper for bathers. It has the force of B o T, from fi.UJT €, 
 sweat, and to wipe, as shown in No. 482 ; or perhaps of H o K, 
 from to scrape, in the name of King Uchoreus. 
 
 1575. Blessed ; “ Blessed by the ruler of Amenti, Horus, lord 
 of Egypt,” E. I. 95, 1. 
 
 1576. The same, in the feminine; E. I. 95, 3. 
 
 1577. The same, in the feminine ; “ Blessed by Osiris the ruler 
 of Amenti,” E. I. 100. 
 
 1578. Full or blessing; E.I. 53, b 30. For these eleven 
 groups we have only the context to fix the meaning, and any 
 nearly similar meaning would fill its place as well. 
 
 1579. King ; E. I. 6. The first character is an R, and it is 
 the word ppO, though it has a final T, which is wanting in the 
 Coptic. As a title it is given to priests. 
 
 1580. The same, in the plural ; H. 66, R y, where it means 
 the immortal gods, as we see by comparing that sentence with 
 H. 66, R b. 
 
 1581. The same; “ The royal scribe, the royal priest, beloved 
 by Amun, king for ever,” E. I. 22, 11. The final letters may be 
 the article TH, he. 
 
VOCABULARY. 
 
 153 
 
 1582. The same; “ For the dedication of the king, the chief 
 of the priests of Athor,” E. I. 35, b 3. Also priest; E. I. (se- 
 cond series) 37, 4. 
 
 1583. Chief of the priests; “The priest the chief of the 
 priests in the cities,” E. I. (second series) 37, 4. 
 
 1584. The same; “King of Memphis,” E. I. 4, 2. 
 
 1585. Lord of the house; the title of a deceased person, 
 E. I. 74, 3; E.l. 75, 2. We have here the double R in the 
 word ppo. 
 
 1586. The same; E.L 74, 5. 
 
 1587. Victorious ; this is the last syllable of the name Nito- 
 cris, K. 61, which Eratosthenes translates Minerva, or Neith, 
 the victorious. It is the word XOp, brave, or XpO, conqueror, 
 as the T has the guttural force of H or CH. In the same way 
 we have seen that the name of the god Chem, No. 66, sometimes 
 begins with a T, as does the word ^X)HJUU, Egypt, No. 793. 
 
 1588. The same ; “ Conqueror of hell,” E. I. 72, 14. Here 
 this word begins with CH, instead of TH, as in the last group 
 and in the following. 
 
 1589. The same; “ Conqueror of Ethiopia,” B. 39. 
 
 1590. The same, in the plural; “ Conquerors of the eternal 
 serpent,” E. I. 63. Here we have another form of the CH, with 
 which the group begins. 
 
 1591. The same; “ Conquerors of the enemy,” E. I. 74, 25. 
 
 1592. Probably victories ; “ The victories of the gods,” E. I. 
 
 62 (first part). 
 
 1593. The same; E. I. 63 (second part). Here we have an- 
 other form of the CH. 
 
 1594. Conquerors ; “ Conquerors of the eternal serpent,” E. /. 
 
 63 (second part). This is the same as No. 1589. 
 
 1595. Conquered ; “ Decrees relating to the conquered ser- 
 pent,” E. I. 63 (second part) . 
 
 1 596. The same ; “ The hero, like Anubis, lord of the con- 
 quered Ethiopians,” B. 45, 14. See No. 1589. 
 
 1597. Captives; B. 44, 17. Prom xep<L€lT", to conquer. 
 The man with his arms tied behind him, as the determinative 
 sign, helps to explain the word. 
 
154 
 
 VOCABULARY. 
 
 1598. Slave ; E. I. 116, 2. This is the same word as the last, 
 hut the determinative sign is a figure in the act of labour. 
 
 1599. The same; B. 34, 27. 
 
 1600. Great, grand ; “ Defender of the great kingdoms, like 
 Horns,” E. I. 42, 4. Perhaps XOp, Xtopl, powerful. 
 
 1601. The same; “ The priest of Amun, loved by his son the 
 great Mandothph deceased,” E. I. 35, a 11. 
 
 1602. The same, in the plural; “Upon the grand festival- 
 days,” R. S. 8. “ Grand libations,” R. S. 4. In both of these 
 cases the adjective follows the substantive. 
 
 1603. The same, in the feminine; “Isis, the great goddess- 
 mother,” E.I. 4, 1. 
 
 1604. The same, in the feminine; M. H. i. 15. 
 
 1605. The same, in the feminine dual; “In like manner to 
 the two great asps placed on the shrines,” R. S. 9. This termi- 
 nation is at once alphabetic and symbolic, like the word Augg. 
 for Augusti on the Roman coins. 
 
 1606. The same; “ Ahi, the great son of Atlior,” M. H. i. 17. 
 
 1607. The same, spelt NO, from TIA.<L, great; “ Thoth the 
 lord of Oshmoonayn, the great city,” M. H. i. 26. It is from this 
 word that the city of Thebes is, in the prophet Nahum, called 
 No-amun, or Diospolis Magna. 
 
 1608. The same as No. 1600, the first letter being used for 
 the whole word. Compare E.I. Ill, 9, with 111*, 14. 
 
 1609. The same, being Tie, above; “ His father a priest of the 
 great Ra,” E. 1. 39, 3. “ Pahoe, a great priest, a man deceased 
 in the temple,” E. I. 26. 
 
 1610. Shining ; “ Two obelisks carved out of the shining 
 mines,” B. 51. Prom fi-OT^LOT, to shine. 
 
 1611. The same; “A shining star,” B. 59. See fig. 1036. 
 
 1612. Sovereign; E. I. 11, 11. The character may be a 
 sceptre. 
 
 1613. The same ; “ Sovereign of the gods,” meaning the de- 
 ceased king, E. 1. 30 (first part). Also applied to a private 
 person, E. I. 16. 
 
 1614. The same, in the feminine; “ Nepthys the sister-god- 
 dess, the sovereign great daughter of Ra,” M. H. i. 16. 
 
VOCABULARY. 
 
 155 
 
 1G15. Tlic same, applied to tlie deceased queen; E. 1. 58, 43. 
 
 1616. The same; “Beloved by Osiris Pet-amenti, god, sove- 
 reign lord of Upper Egypt,” E. I. 1 (top). 
 
 1617. Probably the same, applied to a private person; E. I. 
 1, 13. 
 
 1618. The same; “ The horse, tlic bearer of the sovereign to 
 bis victories,” M. R. 47 and 48. The figure is tlic determinative 
 sign for the king. 
 
 1619. The same; “The illustrious sovereign going by barge 
 to the palace of Memphis,” R. S. 9. 
 
 1620. The same; “ In the thirty-third year of the sovereign 
 he was lord of the country of the Lydians,” H. 41, G k, meaning 
 in the thirty-third year of his reign. 
 
 1621. The same; “ In the year thirty-eight of the sovereign 
 the king, the brave Rameses II.,” M. R. 115. 
 
 1622. The same; “In the year twelve, on the ninth day of 
 Thotli, of the sovereign king,” H. 43, Y c. 
 
 1623. The same, in the feminine ;“ In the year six .... of 
 the sovereign queen, mistress of the world, Cleopatra,” E. I. 4, 12. 
 
 1624. Brave; “The king, the brave son of Amun,” E. I. 
 42, 3. This is the word so translated by Hermapion from the 
 obelisk, see page 20. The bull, JULACI, naturally represents the 
 word JULlcye, to fight. 
 
 1625. Victorious, from JUUcye, to fight. It is the first syl- 
 lable of the name of King Misphra Thothmes, K. 54, and the 
 last syllable of the names of Queen Mautmes, K. 76, and Osir- 
 tesenmes, No. 1960. Also as a noun, battle. It represents 
 eJULecy, an anvil. Theophilus, in his Diversarum artium Sche- 
 dula, lib. iii. 10, describes the Roman anvils as in the form of 
 three half apples. This figure is formed as two such. Compare 
 No. 1959 and 1960 for the syllabic power of this character. 
 
 1626. Victorious in battles, with the adjective in the femi- 
 nine ; “ Like Horus, victorious in battles, like Aroeris,” is said 
 of Queen Nitocris, B. 50, 3. 
 
 1627. Lord of battles; a title of Ptolemy Caesar, the infant 
 son of Julius and Cleopatra, M. R. 23. The sphinx has the force 
 of rtH&, lord. 
 
156 
 
 VOCABULARY. 
 
 1628. The same; a title of King Oimenepthah I., M. R. 45. 
 
 1629. The same ; “ Son of the sun, lord of battles, Nectanebo, 
 giver of life for ever/’ H. 8. 
 
 1630. The same; “ Son of the sun, lord of battles, Amunmai 
 Rameses II.,” E. I. 15. This title always precedes the king’s 
 second name, while ‘ lord of the world’ precedes his first name. 
 In Ilermapion’s translation from the obelisk, pages 20, 22, it is 
 ‘ strong in battle,’ and ‘ brave in war.’ 
 
 1631. Good in battles ; a title of Amunothpli III., E. I. 24, 
 a 2. The leg is the letter B, and perhaps the word OYA.&., holy. 
 
 1632. The same; “In the first year of the king, good in battles, 
 the lord of the world, Oimenepthah I.,” B. 36. Here the word 
 battle, which was before a single character, is spelt with letters. 
 
 1633. King or battles; M.R. 62. 
 
 1634. Image of war; “In the first year, on the nineteenth 
 day of the month of Athyr, of the sovereign the brave image of 
 war,” H. 80, S k. From TO'* CUT, an image, and AJLlcye, war. 
 Hence this group is pronounced Thothmes, and was a suitable 
 title for that king. 
 
 1635. Perhaps butcher; written over men sharpening their 
 knives, while others are in the act of cutting up oxen, M. C. 83. 
 
 1636. Perhaps carpenter; written over men cutting wood 
 into shape with axes, M. C. 43. 
 
 1637. Perhaps feeding; “ Feeding the goat ;” ““ Feeding the 
 sacred cattle,” written over men so employed, M. C. 31. 
 
 1638. Lame; over a man with two club feet, M. C. 93. The 
 leg is the determinative sign of the part injured. 
 
 1639. Dwarf; over the figure of the man, M. C. 93. The 
 four wavy lines only represent the letters N N. Hence comes the 
 Greek and Latin word nanus. 
 
 1640. Deceased ; it follows the queen’s name on her sarco- 
 phagus, and also the name of her father Psammeticlius, E. I. 58. 
 From JL*.cnr, death. 
 
 1641. The same; E.I. 1, 1. 
 
 1642. The same, in the feminine; E. I. 58, 46. 
 
 1643. The same; E.I. 15, 15. 
 
 1644. The same ; E. I. 3, 8, and E. I. 12, 18. 
 
VOCABULARY. 
 
 157 
 
 1615. The same; “ Imotlipli, a woman deceased, daughter of 
 the priest of Pthah,” E. I. 4, 3 ; also E. I. 12, 2. 
 
 1646. The same, in the feminine ; E. I. 8. 
 
 1647. The same ; E. I. 87, 8. The first letter is s, for <LC, 
 the prefix of the past tense. 
 
 1648. The same; E.I. 118, 24. The sculptor, in mistake, 
 gave this group the masculine termination, which he afterwards 
 altered to the feminine, as it is applied to a woman. 
 
 1649. Perhaps the same, though more probably blessed. It 
 may be from ACJUIOT, deceased, or CXX.O’t, to praise, or 
 CXX&.UT, blessed. “ Hapimen blessed by Osiris,” E. I. 44, 1 1 . 
 “ His daughter deceased,” E. I. 20, 9. 
 
 1650 and 1651. The same ; E. I. 29 (fourth part). The latter 
 is also seen in E. I. 35, a 1, where the priest Mandothph is called 
 Sma-mando, blessed by the god Mando. 
 
 1652 and 1653. The same, masculine and feminine; E.I. 15, 
 7, and E. I. 15, 12, where they are used simply for deceased. 
 
 1654. Deceased; E. I. 94, 2. From AAAUOTT, to die. 
 
 1655. The same; “ The deceased Osiris-like king Amyrtseus 
 deceased,” E. I. 30 (fourth part). Horapollo says, book i. chap. 
 44, that to represent anything hateful they employed a fish, by 
 which he may mean this group. This fish is the letter M, as also 
 is another fish in No. 246. 
 
 1656. The same, with the masculine suffix CJ ; E.I. 28 (fourth 
 part) . 
 
 1657. The same, with the dead body or mummy as the deter- 
 minative sign; H. 70, K y. 
 
 1658. The same, beginning with <LC, the prefix for the past 
 tense ; “ The statue of the deceased Osiris-like king Amyrtecus,” 
 E.I. 31 (fourth part). 
 
 1659. The same, in the plural ; “ Guardian of the dead,” E. I. 
 41, 6. “ Statues of the deceased who are illustrious Egyptians,” 
 E. I. 31 (third part) . 
 
 1660. The same, in the feminine ; “ Her mother was the lady 
 Haismout deceased,” E. I. 52, 53. One T is part of the word 
 JULCOOTT, and the second is the feminine article. 
 
 1661. The same, also in the feminine, in the same sentence; 
 E. I. 53, a 5. 
 
158 
 
 VOCABULARY. 
 
 1662. Probably buried ; “ Immortal, buried, deceased in tbe 
 temple/’ H. 70, M y. This word begins with the usual prefix of 
 the past tense. 
 
 1663. Mummy-case, made of wood; “ Pthah-Sokar- Osiris, 
 lord of the mummy-case,” E. I. 68. 
 
 1664. The same ; “ In the hated mummy-case is the image of 
 the deceased,” E. I. 31 (fourth part). Prom JUL6CT, to hate. 
 
 1665. The same; E. I. (second series) 41, 23. The first two 
 letters are K R, and form the word (X/L-PCOj silence, whence the 
 Greeks borrowed their word Charon, the ferryman for the dead. 
 Diodorus Siculus tells us that the name was Egyptian. 
 
 1666. The same, with the addition that it is sculptured ; E. I. 
 (second series) 41, 8. See the word Sculptor, No. 314. 
 
 1667. The same; Triple Mummy-case, fig. 1, 1. 
 
 1668. A mummy, or dead body, laid out on the peculiar lion- 
 shaped couch ; “ A priest belonging to the offerings to the mum- 
 my,” E. I. 4, 15. 
 
 1669. The same; “ Offerings to the dead,” E. I. 94, 2. The 
 letters are the word ^XApco, silent, as in No. 1665. The offer- 
 ings to the dead here spoken of were forbidden by the Jewish 
 law, in Deuteronomy xxvi. 14. 
 
 1670. The same, with the prefix of the past tense ; E. I. 12, 9. 
 
 1671. Deep, or the bottomless pit, from ujHK, deep-, “ The 
 mummy-case in the depths of Amenti,” E. I. (sec. series) 41, 23. 
 
 1672. Mummy, spelt M M, written over the lion-shaped couch 
 on which the mummies were usually placed; Triple Mummy- 
 case, fig. 20. 
 
 1673. Perhaps dead, from £,ert, departed-, E. I. 12, 9; also 
 E. I. 118, 28. Hence perhaps the Hebrew name of ‘ the valley 
 of the children of Ilinnom.’ 
 
 1674. Nearly the same, perhaps from g/JOT", to fall-, E. I. 
 118, 24. Horapollo seems to mean these two groups, when he 
 says, book i. chap. 56, that to symbolize an unjust man, they 
 draw two claws of an hippopotamus turned downwards. 
 
 1675. Nearly the same, from XCOItCj, to happen-, E. I. 118, 24. 
 
 1676. Nearly the same, from filOTe, destroyed, hateful-, 
 “ Dead, destroyed, in the mummy-case,” E. I. 29 (fourth part) . 
 
VOCABULARY. 
 
 159 
 
 Horapollo, as before quoted, book i. cliap. 44, seems to confound 
 the words ‘ dead’ and ( hateful/ 
 
 1 077. The same ; “ The boat belonging to the dead persons 
 in Amenti,” E. I. 86, 7. 
 
 1678. The same; “ She is the appointed door-keeper of the 
 hateful door,” E. I. 69, a 22. 
 
 1679. A mummy, from ceflTe, to prepare-, E. I. 102, a 2; 
 also E. I. 102, b 2, and E. I. 102, c 2. 
 
 1680. Mummies; “The Osiris-like keepers of the mummies ” 
 is written over a row of mummies in their tombs, E. I. 66. 
 
 1681. The same ; “ Ruler of the house of the mummies ,” E. I. 
 66 (second part). 
 
 1682. Probably commanding, from OYAgjCAgjIt; “Thecom- 
 manding god, lord of the years,” E. I. 28 (third part) . 
 
 1683. The same; E.I. 28 (first part). 
 
 1684. The same; E.I. 28 (first part). 
 
 1685. Good, from It Arte ; “The good king,” B. 33, 69. “Good 
 mummies,” E. I. 70, F 4. 
 
 1686. The same, meaning that the parentage of the deceased 
 was honourable ; E.I. 70, F 4. 
 
 1687. Good as to his mother, in the sentence last quoted. 
 The same sentence, though less clearly written, is on several 
 other scarabaei on the same plate. 
 
 1688. Treasures; E.I. 116,8. Nearly the same as ItAcyeit- 
 COTGIt, since the eight strokes have the force of cyJULCnrn, 
 eight. 
 
 1689. The same; E.I. 116, 13. From ItAajecOYrt. 
 
 1690. Perhaps the same; E. I. 69, b 3. 
 
 1691. Perhaps good, being not unlike the last six groups; 
 “ Appointed displayer of the good night-stars,” E. I. 28 (first 
 part) . 
 
 1692. Appointed ; “ During the appointed last day of Mesore, 
 the birth-day of the priest living for ever,” R. S. 10. Also 
 righteous; “ A righteous good man deceased, son of Neithamun 
 a woman deceased,” E. 1. 12, 1. The deceased persons on the 
 tablets are usually thus styled righteous and good ; and it seems 
 probable that these were the hieroglyphical characters pointed 
 
160 
 
 VOCABULARY. 
 
 to when Herodotus in gaistake understood the word mp(JOAA.J, 
 a mortal, to mean ‘ honourable’ and ‘ good.’ The rabbit has the 
 force of sout, from £Tuu'T < P ) , to dig, and ^A.pA.fTuoo'JT C, 
 a rabbit or under-digger. This word is CcnTTeit, just. See No. 
 1703 for further proof of the sound to be given this character, 
 and No. 1877 for the name of the rabbit. 
 
 1693. The same ; “ By this it is known that it is lawful for 
 the Egyptians to honour,” R. S. 13. “A gift dedicated to Osi- 
 ris Pet-amenti, righteous good king for ever,” E. I. 2, 1. 
 
 1694. Decrees ; “ To erect a similar shrine to the god Epi- 
 phanes thrice blessed, according to these decrees,” R. S. 13. This 
 word seems to admit of being divided into ‘ appointed-in-tlie- 
 temple things’. 
 
 1695. The same ; “ Decrees relating to the representation of 
 his barge and the barges of Egypt,” E. I. 28 (second part) ; also 
 E.I. 58, 21. 
 
 1696. Bight, in the plural; “ He paid the soldiers what was 
 right,” R. S. 1. 
 
 1697. Judge, a name for Osiris, for which reason it is placed 
 within an oval; B. 15. 
 
 1698. Righteous good king of the gods, another name for 
 Osiris; M. H. i. 13. 
 
 1699. Appointed priest ; “ In the year when he was appointed 
 priest for the month in Memphis,” E. I. 73, 11. 
 
 1700. The same ; “ It shall be lawful for appointed persons to 
 make feast and erect a similar shrine,” R. S. 13. Here we read 
 in the Greek that it shall be lawful for private persons to make 
 this shrine. 
 
 1701. The same; “ Appointed guardian of the door is the office 
 of the great serpent,” E. I. 64. 
 
 1702. Righteous; “The Osiris-like righteous de- 
 
 ceased,” E. I. 71, a 3. The termination of this word is probably 
 ipi, to be, which in Coptic is usually prefixed. 
 
 1703. The same, being used for No. 1692, in Triple Mummy - 
 case, fig. 20. From Ciurj^, the dog-star, and the N, the cha- 
 racter following, we get ccnrren, righteous. 
 
 1704. Probably raised; “A royal gift to Ptliali, an offering 
 
VOCABULARY. 
 
 161 
 
 raised by the lord of battles Amunmai Ratneses,” E. I. 103, 1. 
 The character is a perch or prop. The ibis stands upon it in No. 
 165. It has the force of T, or ton, from TLOOYrt, to raise. 
 
 1705. Righteous; “ A righteous good man immortal,” E. I. 
 89, 4. Also judge; “Tli e judge, ruler of Esne,” E. I. 4, 4. Here 
 the word COYTert is formed by an s and the syllable T o N, as 
 it was before, in No. 1692, by s o u t and the letter N. 
 
 1706. Probably the same; “The judge Amun-Ehe-Chem,” 
 M. H. i. 6. 
 
 1707. Perhaps great, in the feminine ; “ Nephthys the sister- 
 goddess, the powerful great daughter of Ra,” M. H. i. 16. The 
 first character is the letter M, used for Amun, as in No. 498. 
 
 1708. The same; E. I. 42, 4. 
 
 1709. Holy; “The holy crown, called Pschent,” R. S. 9. 
 “ In the splendid holy liturgies,” R. S. 12. Also three times in 
 R. S. 11. 
 
 1710. The same, in the plural; E. I. 65 (second part). 
 
 1711. Grey, or spotted black and white, written over a spotted 
 heifer; M. R. 41 ; also H. 61, where however the animal is not 
 coloured ; hence AOYI<S-OY<Lri, grey. The character is an A or 
 other vowel. 
 
 1712. Red; over a red heifer in M. R. 41. From JULCpcy, red. 
 
 1713. White ; over a white heifer in M. R. 41. The letter B, 
 for cnruufky, ivhite. 
 
 1714. Black; over a black heifer in M. R. 41. This charac- 
 ter has the force of K&.MLG, black ; in No. 792 it has nearly the 
 same force. Horapollo says (lib. i. 70), that when they would write 
 ‘ darkness,’ they use the tail of a crocodile, by which he seems to 
 mean this character. 
 
 1715. Wore ; “Which he wore on his investiture in the tem- 
 ple with the country of the kingdom,” R. S. 9. 
 
 1716. Clothe; “ Clothe the statue for the ceremonies, like 
 to the gods of the country,” R. S. 7. 
 
 1717. Investiture; “Which he wore on his investiture in 
 the temple with the country of the kingdom,” R. S. 9. Perhaps 
 the last*character forms no part of the group : it may be the pre- 
 position following. 
 
162 
 
 VOCABULARY. 
 
 1718. Set up; “ They shall also set up a statue to King Pto- 
 lemy/’ R. S. 6. 
 
 1719. The same; “ Set up a tablet in the temple, carved with 
 letters sacred/’ R. S. 14. 
 
 1720. The same ; “ It shall he lawful for appointed persons to 
 make feast, and set up a similar shrine to god Epiphanes,” R. S. 
 13. The two legs in our figure should be joined, as in No. 1718. 
 
 1721. The same; "Which is to be set up in the temples of 
 Egypt,” R. S. 14. From XOTCJ, to cut. See No. 252 for the 
 force of the first letter, and No. 1735 for the same word, spelt 
 with another form of the X. 
 
 1722. The same, in the same sentence; Salt, pi. 5. 
 
 1723. The same, or perhaps to load ; “ He loaded ships with 
 silver,” H. 41, H g. 
 
 1724. The same; “ He made and set up two obelisks cut out 
 of stone,” B. 48. 
 
 1725. The same; “ He set up two obelisks,” B. 49. This ends 
 with the syllable Itecj, the sign for the third person of the past 
 tense. 
 
 1726. Image; “ A living image of Amun,” E. I. 49. This is 
 part of the first name of Ptolemy Epiphanes, of which we have a 
 translation at the beginning of the Rosetta Stone. 
 
 1 727. The same ; “ Thy name is the image of the sun,” E. I. 
 118, 4. “ Thy name is lasting, like heaven; an image of the sun,” 
 E. /. 42, 2. 
 
 1728. The same, followed by the determinative sign for the 
 statue ; E. I. 70, F 5. 
 
 1729. The same; E. I. 70, H 3. 
 
 1730. The same, in the plural, or statues; “ Statues of the 
 deceased illustrious priests,” E. I. 31 (third part). The bird, the 
 letter o, is the plural termination. 
 
 1731. The same, in the plural; E. I. 79, 5. 
 
 1732. Statue ; “ At the going-out from the temple of the sta- 
 tue of Amun-Ra in the water processions, they shall also carry 
 out the shrine and statue of god Epiphanes,” R. S. 8. Also as 
 the determinative sign for a woman ; “ Honour to the deified 
 lady,” E. /. 52, 2. The final S is a sign of the feminine gender. 
 
VOCABULARY. 
 
 163 
 
 1733. Also a determinative sign for a woman; E. I. 52 , 43. 
 
 1734. Cut; “Two obelisks cut out of hard stone,” B. 50, 6; 
 also B. 48, and B. 51. From X£X, to cut. 
 
 1735. Made, cut; “ He made and set up two obelisks,” B. 48. 
 From XOTCJ, to cut. 
 
 1736. Carved, cut; “ Set up a tablet in the temple, carved 
 with letters sacred,” R. S. 14. 
 
 1737. The same; E. I. 12, 11, and E. I. 77, 4. 
 
 1738. Pleased, or decreed by; “ It pleased the priests of 
 Upper and Lower Egypt” are the first words of the enactment 
 of the decree on the Rosetta Stone, line 5. 
 
 1739. Going-out ; “ On the going-out from the temple of the 
 statue of Amun-Ra,” R. S. 8. Also heliacal rising, which is 
 the meaning given to this group by Chaeremon, page 23 ; “ The 
 heliacal rising in the city of Tanis of the star of night,” E. I. 11, 
 10; also E. I. 9, 14. 
 
 1740. Coming; “Thy name is the coming of Aurora,” E. I. 
 118, 16. From ring,, to come. The chance of being misled by 
 spelling a word as if it were Coptic is less in modern inscriptions 
 such as this, which is only of B. c. 500. 
 
 1741. Bear patiently; “ He bore patiently, and then remit- 
 ted the debts,” R. S. 2. From U0O'ritg,HT, to bear patiently. 
 
 1742. Received; “ He received the country of the kingdom 
 from his father,” R. S. 10. 
 
 1743. Carry; “They shall also carry out the shrine and sta- 
 tue of god Epiphanes,” R. S. 8. The first letter seems to be the 
 sign of the future tense here, as in No. 1718 and No. 1720. 
 
 1744. Perhaps carryings, a noun plural; R. S. 13. 
 
 1745. Accession day, or literally, either day of receiving the 
 kingdom, or day of carrying out the statue ; R. S. 7. See Day, 
 No. 1004. 
 
 1746. Regulator, or steersman; “The steersman of the 
 boat” is written over the figure of a god steering the boat of Ra, 
 E. I. 28. Also make, or fashion; “Make for King Ptolemy [a 
 shrine and] portable statue of silver,” R. S. 7. 
 
 1747. The same, in the feminine; the title of a goddess, 
 
164 
 
 VOCABULARY. 
 
 1748. Regulating; “ Regulating the splendid rites/’ R. S. 3. 
 
 1749. Perform; “Perform sacrifices and other rites/’ R. S. 
 11, and R. S. 12. 
 
 1750. A man; “ Pet-Isis, a man deceased/’ E. I. 23, b 1. This 
 or some similar figure usually follows the name of a man, and in 
 part answers the purpose of the oval which incloses the name of 
 a king. 
 
 1751. The same ; E. I. 33, b 7. This one instance will explain 
 as completely as more would the manner in which the characters 
 are formed in the hieratic writing. The peculiarity of the style 
 points out the tool used, which is sometimes found in the tombs. 
 It was a reed bruised at the end, and its fibres formed a brush, 
 which may have tapered to a point, as all the strokes were about 
 the same thickness. The ink was lampblack, or some other pre- 
 paration of charcoal, any of which would be indestructible, except 
 by fire. This style of character was also occasionally employed 
 on stone. 
 
 1752. The same, sometimes feminine; E. I. 19, and E. I. 20. 
 
 1753. The same ; E. I. 19, and E. I. 20. 
 
 1754. The same; E. I. 1,1. “ The holy man deceased,” E. I. 
 8. The man holds the whip-shaped sceptre of Osiris, to show that 
 he is acquitted by the judge. 
 
 1755. The same, in the plural, mentioned as prisoners; H. 
 42, Y e. 
 
 1756. The same, in the feminine; H. 42, Y f. 
 
 1757. A woman; the mother of the deceased person in E. I. 
 23, a 1 , and E. I. 23, b 1 . In the pictorial part of several tablets 
 we see that the lotus-flower held in the hand is the mark of a 
 woman. 
 
 1758. The determinative sign of a mummy standing against 
 the wall, in the plural. It follows the words, “ The gods Soteres 
 immortal,” R. S. 6. 
 
 1759. Captives, with their hands tied behind ; “ Captives six- 
 teen” are mentioned among the booty, H. 42, E f. 
 
 1760. Living captives; “Living captives four hundred and 
 ninety,” H. 41, P q. 
 
 1761. The same; B. 36, where the king, on the return from 
 
VOCABULARY. 
 
 165 
 
 his conquests, is leading them home tied to his chariot. By com- 
 paring this with the last, we see that the adjective may be placed 
 cither before or after the substantive. 
 
 1762. Enemies; “The monarch, conqueror of his enemies,” 
 E. I. 42, 4. The figure is that of a man in the act of begging 
 for mercy. 
 
 1763. The same, perhaps from £,Hty, tormented ; “The con- 
 queror of his enemies,” B. 44, 7. 
 
 1764. Lord of the enemies; B. 43, 12. 
 
 1765. Soldiers; “Scribe to the soldiers,” E. I. 26. “Priest 
 to the soldiers,” E. I. 17, 3. “ He paid the soldiers what was 
 just,” R. S. 1; which, however, seems to he translated in the 
 Greek ‘ He punished the rebels, as was just.’ 
 
 1766. The same; “Scribe to the soldiers,” E. I. 26. The 
 arrow is here used instead of the bow. 
 
 1767. The same; “ Chief of the soldiers,” E. I. 44, 28. 
 
 1768. The same; E. I. 116, 19. 
 
 1769. The same; “ The son of the chief of the soldiers, E. I. 
 114, 3. From JlA<L'TOI, a soldier. This word also forms part 
 of the last group. 
 
 1770. The same; E. I. 41, 1. Perhaps from ^UDTefi, to kill. 
 
 1771. The same, or more exactly soldier-men, being formed 
 
 of the two characters, like the Coptic p(JU JULI . It shows 
 
 that the characters are used to represent the sound rather than 
 the thought. “ Honour to the deified chief of the soldier-men,” 
 E. I. (second series) 23, b 1. 
 
 1772. Archer, being the figure of a quiver, written over a man 
 in the boat of Ra ; E. I. 64. 
 
 1773. Probably castle ; “ Ptolemy Neus Dionysus, victorious 
 in his castle,” E. I. 72, 9. 
 
 1774. Conqueror; B. 36. The man is in the act of striking 
 down his enemies. 
 
 1775. Conquerors, or warriors; B. 45, 3. The man holds 
 a shield. 
 
 1776. The same; B. 43, 8. The bull is JUL<LC, and thus the 
 whole word is JJLlcyi, to fight. 
 
 1777. Conqueror; “The monarch, conqueror of his enemies,” 
 
166 
 
 VOCABULARY. 
 
 E. I. 42 , 4. This is the group -meant by Horapollo, when he 
 says (book ii. chap. 5) “ The hands of a man, one holding a shield 
 and the other a how, denote the front of the battle.” 
 
 1778. The same; “The heavenly king, the brave conqueror,” 
 E. I. 42, 3. 
 
 1779. S lingers, a body of troops in the Egyptian army ; B. 
 44, 8. From cy&uofx, a cord. 
 
 1780. Nearly the same ; B. 44, 8. From TertltOY, to bruise. 
 
 1781. King of Upper and Lower Egypt; a title of Ptolemy 
 Neus Dionysus, E. /. 73, 9. The sceptres held by the figure are 
 distinguished by the lotus and the lily of the two countries. 
 
 1782. Child, son; “ Horus a child, the son of Isis,” M. H. i. 
 17. The figure holds the finger to his mouth to denote his in- 
 fancy : he is too young to speak. From this the Greeks called 
 Horus the god of silence, under the name of Harpocrates, Horus 
 the child. 
 
 1783. The same; “ Rameses II., the great king of Egypt, the 
 victorious son of Oimenepthah I., the great king of Egypt, who 
 was the victorious son of the son of Rameses I.,” B. 17, 6. 
 
 1784. The same, in the pedigree quoted above. 
 
 1785. The same; E. 1. 73, 5. From ^>poT, a son. 
 
 1786. The same; “The son of Pthah,” E. 1. 72, 10. The 
 chief character is the single lock of hair which was worn by the 
 young Egyptians as a mark of rank. We see it on the sculptures 
 twelve centuries before our era ; and it is mentioned by Ammia- 
 nus four centuries after our era. 
 
 1787. The same, or young; being part of the name of Neus 
 
 » 
 
 Dionysus, or the young Osiris, K. 250. 
 
 1788. The same; “The good wife bore her beloved child on 
 the year XXV., on the twenty-first day of Paophi,” E. I. 73, 7 ; 
 also E. I. 73, 4. The Coptic cy Hpl, son, is in the hieroglyphics 
 usually spelt S E. 
 
 1789. The same; “ Horus, the son of Isis,” M. H. i. 17. The 
 bar by the side of the goose is the masculine termination of the 
 word. The goose alone often has the same meaning. 
 
 1790. The same; “ Horus, the son of Isis and son of Osiris,” 
 M. H. i. 17. The egg has the same force as the goose. 
 
VOCABULARY. 
 
 167 
 
 1791. The same; “The son of the sun, lord of Upper and 
 Lover Egypt, Ptolemy immortal,” E. I. 4, 5. 
 
 179.2. Eldest son ; “ The beloved eldest son of Amuu” is part 
 of the name of Shishank II., K. 154. See First, No. 1095. 
 
 1793. The same; E. I. 118, 8. From JULA.OJICI, first born, a 
 modern form of aj<LJUUCI, from OJA., beginning, and JL*-€C, born. 
 
 1794. Daughter; E. I. 24, b 2. It is the word for ‘ child/ fol- 
 lowed by the feminine article. 
 
 1 795. The same ; “ Neith, the queen of Sais, daughter of Isis,” 
 E. I. 33, c 3. 
 
 1796. Child, masculine and feminine; E.I. 20, 9 and 13, 
 where the various relations of the deceased are mentioned. This 
 may be an abridgement of No. 1802. 
 
 1 797. Daughter ; “ A woman deceased, daughter of the priest 
 of Mando,” E. I. 52, 4. This is the feminine of No. 1789. 
 
 1 798. The same ; “ Imo, a woman deceased, daughter of the 
 priest of Ptliah,” E. I. 27, 13. 
 
 1799. The same; “The queen deceased, the royal daughter 
 of the lord of the world, Psammetichus deceased,” E. I. 58, 2. 
 This is the feminine of No. 1790. 
 
 1800. The same ; “ Imothph, a woman deceased, daughter of 
 the priest of Ptliah,” E. 1. 4, 3. This word, and No. 1798, in 
 both of which the mark of the feminine is doubled, belong to in- 
 scriptions made under the Ptolemies. 
 
 1801. Children; E. I. 6. Perhaps from en£,pcr^, sons. 
 
 1802. The same; “A kingdom, remaining to himself and his 
 
 children for ever,” R. S. 5. “ Men, women, and children,” H. 42, 
 Y li. From sons. From this word Horus the child was 
 
 called Hor-pa-krot, or Harpocrates. 
 
 1803. Lawfui.ly-born children; E.I. 6. 
 
 1804. Perhaps the same, as it seems to be a contraction of the 
 last; “Wives, children, and others,” E. I. 72, II. 
 
 1805. Bore, or brought forth; “ The good wife bore her be- 
 loved child,” E. I. 73, 7. From It«L<LKe, to bear. 
 
 1806. Probably son ; it follows the name of the father in the 
 first name of Ptolemy III., K. 223. The first character is a bone 
 with flesh upon it. 
 
168 
 
 VOCABULARY. 
 
 1807. The same; in the first name of Ptolemy IV., K. 225. 
 See Horapollo, book ii. chap. 9. 
 
 1808. Born, birth ; “ The appointed last day of Mesore, the 
 
 Z>iWA-day of the priest living for ever/’ R. S. 10. “ de- 
 
 ceased, born of the lady Hesmo deceased,” E. I. 69, b 8. From 
 jmec, born. Also serpent ; over the figure of the animal, E. I. 
 65. From a serpent. Also approved; Thothmes, K. 72, 
 
 is “ approved by Thoth,” which is proved by the translation of 
 the name of Amunmai Raineses, K. 101, as given by Hermapion ; 
 “ Whom Amun loves and Ra approves.” From JULecye, to exa- 
 mine. 
 
 1809. The same; “A righteous good man deceased, born of 
 Neithamun, a woman deceased,” E. I. 12, 1. This word and the 
 last are used when speaking of the mother, not usually of the 
 father. 
 
 1810. The same, in the feminine; “ His beloved wife , 
 
 born of Amuni, a woman deceased,” E.I. 17. Also mother; 
 “ Neith, mother of the gods,” M. H. i. 12. 
 
 1811. The same; “ Lawfully-Z>ora children,” E. I. 6. As we 
 have just seen XX.ec , born, used for mother, so here we have 
 JUL<LT, mother, used for born. See No. 1803. 
 
 1812. The same; E. I. 21, 4. 
 
 1813. The same, in the feminine; E. I. 21, 5. 
 
 1814. Father; “ Father of the gods,” E. I. <5. 
 
 1815. The same; “ Horus, his father Osiris,” B. 22. It is 
 there followed by a second snake, or F, for the pronoun his. 
 
 1816. The same ; “ Osiris the son of Neith, his father is Seb,” 
 M. H. i. 13. 
 
 1817. The same ; “ Received the country of the kingdom from 
 his father,” R. S. 10. “ Horus, the avenger of his father,” E. I. 
 4,2. 
 
 1818. The same; “ Honour to Seb, the father of the gods,” 
 M.H. i. 11. 
 
 1819. The same ; “ Seb, the father of the gods,” M.H. i. 11. 
 Also written over the father of the deceased, E. I. 18. 
 
 1820. The same; “ Honour to Horus, the avenger of his fa- 
 ther,” E.I. 51. 
 
VOCABULARY. 
 
 109 
 
 1821. Fathers ; “ The gods, fathers of the country/’ E. I. 32 
 (third part). 
 
 1822. The same, meaning ancestors; B. 34, 48. 
 
 1823. Grandfather, or father’s father; “His grandfather , 
 priest of the great Ra,” E. 1. 39, 3. He sits among the ancestors 
 of the deceased, next after his father and mother. 
 
 1824. Great grandfather; E. I. 39, 3. He follows in his 
 turn among the ancestors of the deceased. 
 
 1825. Great-great grandfather; “ Thothmes III., great- 
 great grandfather of Amunmai Ancmneb,” M. H. ii. 1. 
 
 1826. Mother ; “ His mother Taar, a woman deceased,” E. I. 
 8 ; also E. I. 39, 3, and in many funereal tablets. From JUL<LT, 
 mother, with the addition of the feminine article. Plutarch says 
 that Isis, the mother-goddess, was called Mouth, which is this 
 word. Ammianus (lib. 17) says that, as male vultures are never 
 met with, a vulture was used to mean nature, by which he pro- 
 bably meant the same goddess. 
 
 1827. The same; E. /. 20. 
 
 1828. The same ; “ The goddess Amenta, mother of the gods,” 
 E. I. 73, 2. 
 
 1829. Maternal grandfather; E. I. 104, 7. 
 
 1830. The same; E. I. 89. 
 
 1831. Maternal grandmother, or mothex-’s mother; E. I. 
 104, 7. 
 
 1832. Paternal grandmother, or fathers mother; E.1. 104. 
 
 1833. Wife; “ Ptolemy immortal, beloved by Pthah, and his 
 sister his wife the queen, the mistress of the world, Cleopatra, 
 the gods Philometores,” H. 64, Y. This is the feminine of 
 
 a husband. 
 
 1834. The same ; “ The good wife bore her beloved child,” 
 E. I. 73, 7. 
 
 1835. Royal wife; “The royal sister, the royal wife, the 
 great goddess, daughter to Queen Arsinoe,” H. 77, L o. 
 
 1836. Wives; “His wives, lawfully-born children, and 
 others,” E. I. 72, 11. 
 
 1837. Brother; “The Queen Arsinoe, the goddess Pliila- 
 delphus, or brother- loving,” H. 77, S i. From COft, brother. 
 
170 
 
 VOCABULARY. 
 
 1838. Tlie same. See the word Brother-gods, No. 1524. 
 
 1839. This is nearly the same word, but seems to mean kins- 
 man, or rather ancestor ; “ His ancestor, the great Raotliph, a 
 man deceased,” E. I. 8, where this word is used several times, 
 written over the deceased relations of the deceased person. The 
 last letter may be the pronoun ‘ his.’ 
 
 1840. The same, in the feminine, E. I. 8. Also his sister; 
 E. 1. 105, 3, where Isis is called the sister of Osiris. Also his 
 wife ; E. I. 2, and E. I. 60, which may be explained by the 
 Egyptian custom of men marrying their sisters. 
 
 1841. Probably the same, in the plural; E. I. 15, 9. The bird, 
 O, is the plural termination. 
 
 1842. The same, in the plural; “ Osirtesen, approved by his 
 ancestors,” E. I. 6. 
 
 1843. Sister; “ Nephthys, the great sister-goddess,” H. 73, 
 E f. This is the feminine of No. 1838. 
 
 1844. The same ; “ And his sister his wife the queen, Cleo- 
 patra,” H. 64, Y n. 
 
 1845. Probably aunt, being formed of the words ' sister, mo- 
 ther’; E. I. 107, 27, where it is the title of a royal lady holding 
 a child in her arms. 
 
 1846. Probably niece, or sister’s daughter; S-E. 1. 
 
 1847. Perhaps cousin, or daughter of mother’s sister ; E. I. 89. 
 
 1848. Serpent; written over a figure of the huge fabulous 
 serpent on the sarcophagus of Oimenepthah, E. I. 65. From 
 JULICI, a serpent. We remark that the words serpent, horn, and 
 approved of, are spelt with the same letters. 
 
 1849. The same ; “ Decrees relating to the conquered sei’pent,” 
 E. I. 63 (second part). From £,quo, serpent. 
 
 1850. The same; E.I. 63 (second part) . 
 
 1851. The same, with a plural termination; “ Male serpents, 
 female serpents, and scorpions,” E. I. 12, 13. 
 
 1852. The same, in the feminine, in the sentence last quoted. 
 
 1853. The same; “Victories over the eternal serpent,” E. I. 
 63 (second part) . 
 
 1854. River-serpent; E.I. 65 (second part) . From ^eXXoT, 
 
 a river. 
 
VOCABULARY. 
 
 171 
 
 1855. The same, in the plural ; “ Living river-serpents ,” E. I. 
 65, where they are walking in the river which divides life from 
 death. As the adjective has a feminine termination, this noun 
 is no doubt of that gender. 
 
 1856. Foreign; written over a serpent, meaning foreign ser- 
 pent, from C<LfioX, foreign, E. I. (second series) 19. The arm 
 holding a sword has the force of SEB, in Sebek-lla, the first 
 name of King Amunothph I. 
 
 1857. Hiyer-serfent, the same as No. 1855 ; E. I. (second 
 series) 18, 13. 
 
 1858. Scorpions; “ Male serpents, female serpents, and scor- 
 pions,” E.I. 12, 13. From the Coptic (T"Xh. Compare No. 231. 
 
 1859. Crocodiles; E.I. 72,9. 
 
 1860. The same; mentioned among the offerings, E. I. 93, 3, 
 and E. I. 98, 4. 
 
 1861. The same; H. 41, L k. This word is spelt thmso, 
 and gives its name to the Cliamsi, or crocodile lakes, near Hero- 
 opolis. That the word began with a guttural is seen from the 
 change of the first letter from TH to CH, and again by its being 
 dropt in the Coptic name for the animal, GJULCOOg,. 
 
 1862. Monkeys; “Monkeys praying to the statues of the 
 gods,” E. I. 46, 6, a sentence which, though remarkable, is con- 
 firmed by the picture at the head of the tablet, where two of these 
 dog-headed monkeys are in the attitude of praying to Aroeris 
 in his boat. The animal is probably the dog-faced monkey, the 
 Simia cynomolgus, a native of Ethiopia, and now not known in 
 Lower Egypt. 
 
 1863. Horse, from £/TU)Uop ; written over the horse in the 
 king’s chariot, E. /. (second series) 51, 17. 
 
 1864. The same; E. I. (second series) 51, 26. Note. Our 
 figure should be corrected, with a semicircular T in place of the 
 first R. 
 
 1865. The same ; “Horses two hundred and twenty-nine” are 
 mentioned among the booty, H. 42, D e. From COCjjJL*.. 
 
 1866. Swine, meaning perhaps wicked people ; E. I. 53, a 22. 
 From fiOT€, hateful. In the judgment scene, E. I. 61, we see 
 the hog driven away in a boat from the presence of Osiris ; and 
 
172 
 
 VOCABULARY. 
 
 Horapollo says (lib. ii. 37), that when they would denote a filthy 
 man they draw a hog. 
 
 1867. The same; over the hog in the judgment scene last 
 quoted. From ecyo, a } l0 g % 
 
 1868. A dog ; perhaps a bloodhound, from blood, 
 
 E. I. 108, where it is written over the picture of the animal, 
 which is the case with the following groups. It is the name of 
 the deceased man on a tablet, E. I. (second series) 24, 12, whose 
 peculiar god is the dog-headed Anubis. Also blood ; in E. I. 
 (second series) 41, 6, Horus is called the giver of life, victory, 
 and blood. 
 
 1869. The same, some kind of greyhound; M. C. 20. 
 
 1870. The same; a square-eared dog, with a stiff erect tail, 
 and a tuft of hair at the end, like No. 149, M. C. 23. This is the 
 first letter of the word CI'JOO, dog. 
 
 1871. Jackal; M. C. 20. A word compounded of CIU3-Q, 
 which force is conveyed by the first character, the rabbit, as 
 proved by No. 1877. 
 
 1872. The same; M.C. 11. 
 
 1873. Panther; M.C. 23. 
 
 1874. Lioness; M. C. 20. This and the last may be from 
 to tear in pieces ; or from i, a carcase. 
 
 1875. Baboon; M. C. 21. From an ape. 
 
 1876. The same; M. C. 21. 
 
 1877. Rabbit; M. C. 20. From COTOTeit, to burrow, or 
 (Tbd'Tgj, to bore, whence ^ 5 <LpefTuJOTTC, a rabbit. This is 
 important as proving the sound SOOT, which belongs to the 
 rabbit in numerous groups. 
 
 1878. Stag, with branching horns; M. C. 20. Perhaps from 
 
 or near, and the several verbs derived therefrom, 
 
 meaning to attack. 
 
 1879. A horned quadruped, but of what kind the picture 
 scarcely determines ; M.C. 18. 
 
 1880. A horned quadruped; M. C. 18. 
 
 1881. A horned quadruped; M. C. 18. 
 
 1882. Goat, with straight spiral horns; M. C. 18; also M. C. 
 31. Hence (Tie, a goat. 
 
VOCABULARY. 
 
 173 
 
 1883. A horned quadruped, being the same word as No. 1879; 
 M. C. 18. 
 
 1884. A horned quadruped; M. C. 19. 
 
 1885. A horned quadruped; M. C. 19. 
 
 1886. A horned quadruped; M. C. 19. 
 
 1887. A quadruped, with a horn on the nose; M. C. 19. 
 
 1888. Oxen, hence <*-<£,€, an ox ; mentioned among the offer- 
 ings in E. I. 86, 4. 
 
 1889. The same; H. 42, D f . 
 
 1890. Perhaps sheep ; five thousand three hundred and twen- 
 ty-three are mentioned among the booty, H. 42, U f. From 
 CCtOOT, a sheep. See No. 1035, the constellation Aries. 
 
 1891. Total number of animals; H. 42, P d. See No. 1083. 
 
 1892. Perhaps cows; one hundred and fourteen are men- 
 tioned among the booty, H. 42, P c; also H. 42, E h. 
 
 1893. Bull; H. 41, He. 
 
 1894. Perhaps bird; written among the offerings of animals, 
 though nearest to the figure of a dead rabbit, E. I. 6. From 
 <LntOI, a bird. 
 
 1895. Bat; M. C. 14. 
 
 1896. The same; M. C. 14. This ends in M o, a bird-, and 
 is a word formed like K<LKK<LJL*.<L')f, an owl. 
 
 1897. A bird of the sparrow kind ; M. C. 9. 
 
 1898. Another; M. C. 9. 
 
 1899. Another; M. C. 9. 
 
 1900. Another; M. C. 9. 
 
 1901. Another; M.C. 9. 
 
 1902. Another; M. C. 9. This and the last are spelt a m o, 
 and explain why the owl has the force of M. Hence <L£,OJUl, 
 an eagle. 
 
 1903. A small bird ; M. C. 9. This word seems to end with 
 
 fx<LIT, a hawk-, or it is perhaps formed of a foot, and 
 
 <£.rtOJUL, a web, meaning web-footed. 
 
 1904. Another; M. C. 10. 
 
 1905. Another; M. C. 10. Hence <LntOl, a bird. 
 
 1906. Another ; M. C. 10. 
 
 1907. Another; M. C. 11. 
 
174 
 
 VOCABULARY. 
 
 1908. Another; M. C. 10. Perhaps from C<Lpllt, a small 
 
 1909. Another; M. C. 9. [goose. 
 
 1910. Another; M. C. 10. 
 
 1911. Another; M. C. 9. Hence (Tecye, a goose. 
 
 1912. Goose; M.C. 11. 
 
 1913. The same; M. C. 11. 
 
 1914. The same; M. C. 9. 
 
 1915. The same; M. C. 10. A black bird. This and the last 
 two are spelt S T, the T being the feminine, to distinguish them 
 from No. 1912. 
 
 1916. The same, in the plural; S-E. 1. 
 
 1917. The same; M. C. 11. Perhaps from SlRCT", a hawk. 
 
 1918. 1919. The same; M. C. 11. 
 
 1920. The same; M. C. 11 ; also M. C. 83. 
 
 1921. A bird of the wading tribe, perhaps the scarlet fla- 
 mingo ; M.C. 10. 
 
 1922. Another; M. C. 9. 
 
 1923. Another ; M. C. 12. 
 
 1924. Another; M. C. 10. 
 
 1925. Another, perhaps a pelican; M. C. 9. 
 
 1926. Another; M. C. 9. 
 
 1927. Another, with a red neck, perhaps a parrot. It is fol- 
 lowed by the figure of a man making fun, by clapping his hands, 
 M. C. 10. This may be the word Tuk, used in 1 Kings, x. 22, 
 whence the Greek word Psi-tak-us, a parrot. 
 
 1928. Another; M. C. 10. Perhaps fieru, a crane. 
 
 1929. Another; M. C. 10. This animal seems named after 
 its foot, as the name ends in Q&tT. 
 
 1930. Another; M.C. 11. 
 
 1931. Another; M. C. 11. 
 
 1932. A quail; M. C. 11. 
 
 1933. A strange bird in a cage, which seems named after the 
 country in which it is found; S-E. 1. See No. 922. 
 
 1934. Camelopard; B. 46. Prom CJp, a spot, followed by 
 the figure of the animal, meaning a spotted animal. 
 
 1935. This and the following eight groups follow one another 
 in E. I. 4, 16, and E. I. 4, 17, and they may help to explain 
 
VOCABULARY. 
 
 175 
 
 one another, as one idea must run through the whole. This first 
 is probably sacred duties. It contains the figure of a mummy. 
 
 1936. Nearly the same. 
 
 1937. Duties relating to brothers; as the word ‘ brothers’ 
 is in the dual, it may perhaps mean brothers and sisters. ' 
 
 1938. Duties relating to religion. See No. 163. 
 
 1939. Duties relating to father. See No. 1818. 
 
 1940. Duties relating to mother. See No. 1827. 
 
 1941. Perhaps duties relating to property. It may be 
 from OYA.n, a heap. 
 
 1942. Duties relating to wives. See No. 1833. As the 
 word ‘ wives’ is in the plural, we observe that polygamy was al- 
 lowed in Egypt. 
 
 1943. Duties relating to children. See No. 1802. 
 
 1944. The oval which usually contains the name of a king or 
 queen. A king has usually two such names, a queen usually only 
 one. In E. I. 8, and E. I. 39, the names and titles of Rameses 
 II. are included in one oval. Sometimes the name of a priest is 
 written within an oval, as in E. I. 27, 12, and E. I. 48, 6. Some- 
 times it contains the titles of a god, as M. H. i. 13. 
 
 1945. The same; “Thy name is lasting, like the heavens; thou 
 art an image of Ra,” E. I. 42, 2. It is the word pA.lt, a name, 
 followed by the oval as the determinative sign. 
 
 1946. Named; “ To be named Ptolemy the defender of Egypt,” 
 R. S. 6. The first two letters may perhaps be the preposition 
 OTT e, and the whole then becomes ‘ by his name.’ 
 
 1947. His name, in many places following the proper name 
 of a man, instead of the more usual sitting figure ; “ Hapimen, 
 his name ,” E. I. 45, 1 . 
 
 1948. The same; “His name is Imothph, a man immortal,” 
 E. I. 4, 13. 
 
 1949. Thy name ; often used in E.I. 118. 
 
 1950. The same; “ Thy name is the image of Ra,” E. I. 118, 
 4. Here the first letter is used instead of the whole word. 
 
 1951. Named; “ His name is named,” B. 51. It is the word 
 xepert, to name. 
 
 1952. People; it forms part of the word Eyypt, No. 795. It 
 
176 
 
 VOCABULARY. 
 
 is the word npCOJULI, a man, and is one instance out of many of 
 the M and N being used one for the other. 
 
 1953. The same; “ The people of the great king/’ B. 44, 11. 
 The determinative sign seems here used without reason. 
 
 1954. The same; it precedes the name of each of the four 
 tribes described in B. 42. From peJUL, an inhabitant. 
 
 1955. The same; “ The people of the land of the Shoremao,” 
 B. 43, 20. The similarity in hieroglyphics and Coptic between 
 p<Lrt, a name, and pCOJUU, a man, is not accidental, but it seems 
 to grow out of the formation of the Eastern mind, which made 
 one idea and one word embrace what with us are two ideas. To 
 support this remark, it is enough to bring forward the following 
 quotations from the New Testament: “ And there was a crowd 
 of names together, about one hundred and twenty,” Acts i. 15. 
 “ And in the earthquake were slain the names of seven thousand 
 men,” Rev. xi. 13. 
 
 1956. A proper name, Iohmes, or approved by Ioh, being of 
 the same form as Thothmes ; “ Son of the priest Iohmes de- 
 ceased,” E. I. 77, 5. 
 
 1957. Chonsomes, or approved by the god Clionso; “ Her 
 mother was the lady Hesmout, daughter of the priest of Mandoo, 
 lord of Mendes, Chonsomes, a man,” E. I. 53, b 8. 
 
 1958. Soutenmes, or approved by the judge ; E. I. 97, 4. See 
 No. 1705. 
 
 1959. Rarames, or approved by Aroeris ; E. I. 26. 
 
 1960. Osirtesenmes, or approved by King Osirtesen; from 
 a Babylonian or Assyrian cylinder; Cullimore’s Cylinders, pi. 16. 
 See the syllable mes, No. 1625. 
 
 1961. Sabacothph, or dedicated to the crocodile; the name 
 of a woman, E. I. 15, 8, and E. I. 20, 21. 
 
 1962. Raothph, or dedicated to Ra; E. I. 8. 
 
 1963. Nefothph, or dedicated to Nef; B. 34, 56. 
 
 1964. The same; B. 33, 2. 
 
 1965. IIaomra, called by Herodotus, lib. ii., Thannyras the 
 son of Inarus ; B. 6. 
 
 1966. Imothph, the name of the daughter of a priest of 
 Pthah; E. I. 4, 3. 
 
VOCABULARY. 
 
 177 
 
 1967. The same; E.I. 4, 13. 
 
 1968. Imo, perhaps an abridgement of the last; “ Imo, a man 
 deceased, son of the priest of Pthah,” E. I. 27, 1 1 . 
 
 1969. The same, represented by the first letter; “ Imothph, a 
 woman deceased, daughter of the priest of Pthah,” E. I. 27, 13. 
 
 1970. Mandothph, or dedicated to Mando ; E. I. 13, 9. 
 
 1971. The same; E.I. 13, 7, and 35, a 14. In this last in- 
 scription lie is the great grandson of Tacelothis king of Bubastis. 
 
 1972. Smamando; E. I. 35, a 1. This has the same meaning 
 as the last name, and is used for it as if it were the same word. 
 
 1973. Mandothph, in the feminine; E.I. 18, 7. 
 
 1974. Mando-heso, or chief priest to the god Mandoo; E. I. 
 84, 4. Of the same form is the name Hesmout, E. I. 53, » 7. 
 
 1975. A name formed from that of King Hoplira, by whom 
 the person claims to be beloved ; on a sarcophagus in the British 
 Museum. 
 
 1976. A name formed from that of the reigning king Psam- 
 metichus. The deceased was an officer in his service ; E. I. 
 114, 11. 
 
 1977. Another name formed out of that of King Psammeti- 
 chus; E.I. 114, 10. 
 
 1978. A name formed from that of King Ilophra ; E. I. 
 71, a 3. 
 
 1979. Setamun, meaning the daughter of Amun; E. I. 18. 
 
 1980. Thotiiset, meaning the daughter of Thoth ; E. I. 56, 
 a 1. In the same form we have IIapiset, meaning the daughter 
 of Apis ; E. I. 86, 10. 
 
 1981. Pet-isis, meaning in the service of the goddess Isis; 
 E. I. 23, b 1. See Pet-osiris, No. 1347. 
 
 1982. Peten-isis, meaning the same ; E.I. 23, a 5. 
 
 1983. The same; E. I. 23, a 1. This is a strong instance of 
 an important character being used in the middle of a word as a 
 vowel sound. 
 
 1984. Peten-anata, a name formed from that of the goddess 
 Anaita; a tablet in the British Museum. 
 
 1985. Pet-amun ; a name on tablet E. I. (second series) 57, 2. 
 
 1986. The name of one of the prisoners of King Shishank, the 
 
 N 
 
178 
 
 VOCABULARY. 
 
 conqueror of Rehoboam, which Champollion happily read as 1 the 
 land of Judah Melek,’ or the kingdom of Judah. 
 
 1987. A name on a sarcophagus; E. I. (second series) 3, 1. 
 
 1988. The same, with an unusual form of the final T ; E.I. 
 (second series) 4, 1. 
 
 1989. A name, meaning ‘ belonging to the two benevolent 
 gods,’ showing that the man was in the service of King Ptolemy 
 Euergetes; E.I. (second series) 27, 1. 
 
 1990. Amuni; E. I. 17, 3. The name of a priest of the sol- 
 diers, or perhaps chaplain to the army. 
 
 1991. Hapi ; E. I. 18. A name like the last, formed from the 
 god Apis. 
 
 1992. Hapimen; E. I. 44. From Apis, and JULft, with. 
 
 1993. Nephramen; E. I. 16. A name formed from King 
 Amasis. 
 
 1994. Bokramen, a name derived from King Bocchoris, or 
 from King Sevechus, who bore the same name ; E. I. (second 
 series) 30, 1. 
 
 1995. A name derived from the god Knef; E. I. (second se- 
 ries) 30, 1. See Knef, No. 28. 
 
 1996. A name, meaning devoted to the god Imothpli; E. I. 
 72, 10. The upper part of the group may be translated ‘ the son 
 of Ptliah.’ See No. 1786. 
 
 1997. Aroeri-ao, meaning dedicated to Aroeris, being an 
 abridgement of Aroeri-othph, as Amuno is written for Ainun- 
 othph ; Dr. Lee’s Triple Mummy -case, 19, 1. 
 
 1998. The same; Triple Mummy-case, 19, 4. The comparison 
 of these two names establishes the value of the man with his hand 
 to his mouth, as having the same force as the mouth itself. 
 
 1999. Neithamun, the name of a woman; E. I. 9, 6. 
 
 2000. Apo, the name of a priest, in whose tomb is a figure of 
 the bull Apis, from whom his name is borrowed ; E. I. (second 
 series) 41, 19. 
 
 2001. Snoubof, a priest’s name, derived from cnofi, blood-, 
 “ Honour to Neith the daughter of Osiris from the pi’iest of 
 Ptliah, the priest of Osiris, the priest of Anubis, Snoubof de- 
 ceased,” E. I. (second series) 96, 9. 
 
VOCABULARY. 
 
 179 
 
 .2002. Anepaiioe, a name derived from Anubis, the patron 
 god of the deceased; E.I. 1, 1. 
 
 2003. The same, shortened by the sculptor ; E.I. 1,13. This 
 man lived in the reign of Raineses II.; and the same, or one of 
 his name, is mentioned on the tablet E. I. 26, among the ances- 
 tors of a man who lived in the next reign. 
 
 2004. Anepek, another name derived from Anubis ; E. I. 
 34, a 3. 
 
 2005. Chemothph, or dedicated to Chem, a man's name; 
 E.I. (second series) 96, 1. See Chem, No. 68. 
 
 2006. Pthahmai, or beloved by Pthah, a man’s name ; E. I. 
 (second series) 90, 13. 
 
 2007. Perhaps Necho, a man’s name; E.I. (second series) 
 73, 4. 
 
 2008. IIorseisi, which may be read Homs the son of Isis ; 
 a man’s name, the grandfather of the person buried in Dr. Lee’s 
 triple mummy-case, and himself buried in a mummy-case in the 
 College of Surgeons. 
 
 2009. Moutresi, or mother of her son ; a woman’s name. 
 Triple Mummy-case, fig. 5, 5. In this figure the last character 
 should be corrected to a child with his feet hanging down, as in 
 the following. 
 
 2010. IIatresi, or heart of her son ; another name for the 
 same woman, Triple Mummy-case, fig. 5, 21. 
 
 2011. Hatrek ; another way of spelling the last name, Triple 
 Mummy -case, fig. 4, 16. 
 
 2012. Pet-horus, a man’s name; H. 6, Rp. 
 
 2013. Pa-hanaita, perhaps devoted to the foreign goddess 
 Anaita; E.I. 16. See the goddess, No. 2020; or perhaps de- 
 voted to Neitli, as it has been considered at No. 875. See also 
 No. 1984, another name framed from that of the same goddess. 
 
 2014. Only child ; a title given to the deceased queen, E. I. 
 117, 13. See Only, No. 1290. 
 
 2015. Unto thee, the Coptic ItAK ; “Prayers unto thee the 
 ruler of Amenti, Osiris immortal,” E. I. (second series) 92, 7 ; 
 also 92, 1. 
 
 2016. Changed, the Coptic TlUJIte ; “ Snoubof a man de- 
 
 n 2* 
 
180 
 
 VOCABULARY. 
 
 ceased, changed,” E. I. (second series) 96, 12. “ Born of Neith- 
 amun, a woman deceased, changed,” E. I. 9, 10. This seems to 
 point to the transmigration of souls. 
 
 2017. Changed into a god; E.I. 31. 
 
 2018. Ken, or Chiun, the foreign Venus, the only unclothed 
 goddess ; she is mentioned by Herodotus as worshipped at Mem- 
 phis. On a tablet in the British Museum. 
 
 2019. Ranpo, or Remphan; a foreign god, on the same tablet. 
 He is mentioned in Acts vii. 43, in a passage quoted from the 
 prophet Amos, where in the Hebrew the name of the goddess 
 Chiun is used. 
 
 2020. Anaita, the Persian goddess Anaitis, mentioned by 
 Strabo. She is a goddess of vengeance, and strikes at her wor- 
 shippers with club or sword. On the same tablet. 
 
 2021. Sothis, the dog-star; “ On the first of Thoth, the day 
 of the brilliant dog-star,” E. I. (second series) 57, 10, an in- 
 scription of the reign of Rameses III. This however must by 
 no means be quoted to prove that in that reign the dog-star rose 
 on that day : it merely means that the day was dedicated to that 
 star, which rose at the beginning of each Sotliic period on that 
 day. The same had been said in the reign of Rameses II. See 
 No. 1046. 
 
 2022. Serapis, or Osiris-Apis, spelt after the Greek name, 
 with a final s, like Nos. 216 and 217; E.I. (second series) 96, 4. 
 
 2023. Oben-ra, spelt like the kings’ names, with the syllable 
 Ra placed first; E. I. (second series) 92, 1. See No. 24. 
 
 2024. Perhaps immortal, from <LTJULOT; “ The king Osir- 
 tesen, beloved by Mandoo lord of Hermonthis, immortal,” B. 29. 
 But the characters are not always placed in the same order. 
 
 2025. Perhaps Egypt, or the city of Chem ; H. 87, b 10. See 
 Chem, No. 66, and Egypt, No. 787. 
 
 2026. Amenti, the place of the dead ; E. I. (second series) 
 90 b. See No. 246. 
 
 2027. Amun ; see No. 818, No. 239, and No. 498 for the os- 
 trich feather alone being Amun; see No. 1711 for the letter A; 
 “ The lord of Ethiopia, god, lord of heaven, Amun, illustrious in 
 the temple of Ra,” E. I. 120. 
 
VOCABULARY. 
 
 181 
 
 .2028. Perhaps dead, in the plural; E. /. (second series) 92, 11. 
 From -fi-OTe, an abomination , or to destroy. See No. 
 
 1484, where the same word means criminals-, and No. 1655, 
 where the fish is part of the word deceased. 
 
 2029. The same, having the mummy as a determinative sign, 
 and the prefix <LC, for the past tense; E. I. (second series) 65, 16. 
 
 2030. Chief, being the word melek, without the final K; 
 “ Honour to the deified chief of the soldiers,” E. I. (second se- 
 ries) 23, b 1. See No. 1328. 
 
 2031. Sokar-Osiris ; H. 66, I f. See No. 207. Here, of the 
 two sitting figures, the first is the word Osiris, and the second is 
 the determinative sign. See No. 1192, No. 1771, and No. 1933, 
 where the determinative sign seems to be used equally unneces- 
 sarily. 
 
 2032. Priests, or libation-men ; E. I. (second scries) 36, 7. 
 Here again the determinative sign seems very little wanted. 
 
 2033. Chief of the priests; E.I. (second series) 79,5. In 
 the Rosetta Stone we are told that the priests are to wear crowns, 
 where this character, of a man placing a crown on his head, means 
 ‘ wear crowns.’ See also No. 624, where the same character forms 
 part of the word ‘ kingdom.’ 
 
 2034. A singer, as we may judge from the figure; see No. 
 1491. From XCO, to sing, and gjpCO, the voice. Triple Mummy- 
 case, fig. 19, and E. I. (second series) 41, 21. We may remark, 
 as showing how inexact was this mode of writing, and how ne- 
 cessary was the determinative sign, that X(JO ,P,p(JU, to sing with 
 the voice, and No. 1600, XOp, powerful, are spelt with the same 
 letters. 
 
 2035. A hired singer, from fteKe, wages-, E.I. 57, 37. 
 

 
 
 
 
 
 
 
 
 
 
183 
 
 THE ALPHABET. 
 
 In the hieroglypliical words the characters are used far more 
 often as syllables than as letters ; hence it is to the names of the 
 Greek kings and Roman emperors that we must chiefly look when 
 we would form an alphabet. When we have learned the alpha- 
 betic force of a character from these modern names, we are able 
 to make use of it in reading the more ancient words. In plates 
 xxxv. and xxxvi. the letters are classed under the small number 
 of twelve heads. It would be easy to divide them more minutely, 
 but hardly with safety, because one letter is often used in care- 
 lessness for another, by a people who had not themselves the idea 
 of an alphabet. 
 
 L and R are not distinguished in character, and they were pro- 
 bably not distinguishable to an Egyptian ear. M and N are often 
 confounded together, as Antoninus is sometimes written with an 
 M, and Cambyses with an N. The II and TH are naturally con- 
 founded; as also are sometimes the TH and CH. This seems to 
 have arisen from the use of the guttural. The god Clicm in one 
 part of Egypt was Athom in another. The Roman V was scarcely 
 known to the Egyptian ear ; and hence Vespasian is spelt Ispasian. 
 The true D was unknown, and hence Darius was spelt NTariosh. 
 
 From these characters the Hebrew and Greek alphabets seem 
 to be derived. There are so many characters, as we have seen in 
 page 16, which are, in each alphabet, certainly the same with the 
 hieroglyphics that we may safely suppose the rest are. 
 
 The numbers refer to plates xxxv., xxxvi. The force of each, 
 character is shown in the words given below as examples of its 
 use ; and it will be seen that they are used with a good deal of 
 irregularity. Those used in the names of the Greek and Roman 
 kings are the best established ; those used in the Coptic words 
 are less certainly known. 
 
184 
 
 THE ALPHABET. 
 
 E. A. 
 
 1. ^4munothph, K. 79; ^Ilexandros, K. 217; ^rsinoe, K. 227; 
 Commodus, K. 312; Nerone, K. 277; ^lutocrator, K. 284. 
 
 2. Cleopatra, K. 240; ^lutocrator, K. 261; Nerone, K. 277; 
 Caisaros, K. 262. The hawk is Ag^OJUl, or, when pronounced 
 carelessly, aho, and hence its force as a vowel . 
 
 3. Hdrianus, K. 290 ; Antoninus, if. 302; Mai, No. 1311. 
 
 4. Nectanebo, K. 209. 
 
 5. Chofo, K. 27. Here it is used for o 4 , but it is no doubt 
 the same vowel as the last two. 
 
 6. Autocrator, K. 297; Antoninus, K. 298; ^4drianus, K. 294. 
 
 7. ^rnosis, K. 45; Hmasis, K. 180. From !()£„ the moon. 
 
 8. ^myrtseus, K. 197. This figure has the moon on its head, 
 and is an ornamental form of the last. 
 
 9. Hutocrator, K. 291; Nerone, K. 277; Hadarianus, K. 292. 
 
 10. Takelothe, K. 150; Ra, No. 2; Pa, No. 1351; Ma, No. 
 1301. This is the original of the Greek I, and Hebrew \ 
 
 11. Ra, No. 8. 
 
 12. Amenti, No. 239. 
 
 13. Hait, No. 1833. 
 
 14. Hait, No. 1834. This is the original of the Greek E. 
 
 15. ^4pis, No. 209. 
 
 16. Hpis-Osiris, No. 216. 
 
 17. Hpis, No. 214. 
 
 18. /mothph, No. 221, perhaps pronounced Amothph, as the 
 dog or jackal is Anubis. 
 
 19. Hmunepthah, in the original of K. 94, before this dog was 
 cut out to make way for the figure of Osiris, o 14 . 
 
 20. ^rnun, No. 2027. 
 
 E, Ei, I. 
 
 1. Ptolemaios, K. 241; Caisaros, K. 259; /mothph, No. 220. 
 
 2. /mothph, No. 1966. 
 
 3. Arsinoe, K. 2.27; Antoninas, K. 298 ; Nebact, No. 1441. 
 It is only in the name of the god Osins that this character is R 
 or i R i, being used in place of the mouth, r 4 . 
 
THE ALPHABET. 
 
 185 
 
 4. Ai, No. 492. It is the ground-plan of a house, and the 
 original of the Hebrew H and PI, and the Greek H. 
 
 5. ^4choris, K. 205 ; Tjrak, A. 163; Ahoou, No. 1005 ; Eoow, 
 No. 1443. 
 
 6. /sis. No. 79. 
 
 O, U. 
 
 1. Ptolemaios, K. 218; Cleopatra, K. 230; Awtokrator, K. 
 28.2. 
 
 2. Nepherot, A. 203; Ouot, No. 1083. This is the original 
 of the Coptic T, the Greek and the Roman Y and Y. 
 
 3. Autocrator, K. 309 ; Aittocrator, K. 293 ; Domitianus, A. 
 285 ; Fespasianus, K. 280. 
 
 4. Anepo, No. 136; Chemo, 778; Mando, No. 187. 
 
 5. Used for a 10 , compare No. 1982 and No. 1983; and for 
 0 4 , compare lines 7 and 10 in E. I. 83. 
 
 6. Amunothph, A. 47; Mo, No. 1812; Tho, No. 750. 
 
 7. Osiris, No. 110; 4mun-Ka, No. 17. 
 
 8. Mo, No. 1640. 
 
 9. Mo, No. 1641. 
 
 10. Mo, No. 1644. 
 
 11. Hapimo, No. 183; Anepo, No. 140. 
 
 12. Domitianus, A". 283; Antoninus, A". 302; Tho, No. 752. 
 
 13. Onk, No. 1407. 
 
 14. Oimenepthah, A. 94. This is a figure of Osiris. 
 
 B, F, V. 
 
 1. Berenice, A. 247; Tiberius, A. 265; Sa^acothph, A. 158; 
 Caniosh, A. 185. 
 
 2. Faphra, A. 167. 
 
 3. Berenice, A. 219; Ti&erius, A. 263 and 271. 
 
 4. Sefestos, K. 303. 
 
 5. VapAra, A. 165, 167; Hop/tra, A. 174; Nejo/<ra, A. 179 
 and 191. 
 
 6. Set’ek, A. 161; Ne/’-Chofo, A. 28. But it is an s in Ves- 
 pasianus, A. 278. 
 
186 
 
 THE ALPHABET. 
 
 7. NepAerites, K. 203; Cho/o, K. 26; Nectaneb/o, K. 210. 
 This is the original of the Coptic CJ, the Hebrew 1, and the Ro- 
 man F. 
 
 8. SeAastos, M. H. ii. 4; Rok, No. 667; RouAou, No. 1036. 
 
 9. NoueA, No. 302, No. 305. 
 
 10. Labaris, K. 7; ScemiopAra, K. 6; Chebra, K. 22; Se- 
 bakra, K. 50 ; VapAra, K. 165, No. 1392 ; Noueb, No. 298 com- 
 pared with No. 300; MemjoAis, No. 858; Sbo, No. 1485, No. 
 342 ; Rou, No. 1029. 
 
 11. Memphis, No. 861; Ouobsh, No. 1713. 
 
 12. Sbo, No. 340; Rait, No. 954. 
 
 K, Ch, G. 
 
 1. Cleopatra, K. 230; Caisaros, K. 257. 
 
 2. Caisaros, K. 305; Autocrator, K. 291. This is the Coptic 
 letter X. 
 
 3. Autocrator, Caisaros, K. 289. 
 
 4. Commodus, K. 310; Ai k, No. 1559. 
 
 5. Che m. No. 62, No. 64; ATahi, No. 702. The letter is an 
 abbreviation of the last, and is the original of the Hebrew 3. 
 
 6. Caisaros, K. 268. 
 
 7. Caisaros, K. 282 ; Caisar, K. 286 ; Autocrator, K. 284. 
 This is the original of the Hebrew A 
 
 8. Xahi, No. 739. This is the original of the Greek ©, having 
 a guttural sound. 
 
 9. CAofo, K. 26; Xerxes, K. 194; Chor, No. 1588; CAeraeit, 
 No. 1597. 
 
 10. CAemi, No. 773. This is the original of the Greek letter X. 
 
 11. A^amc, No. 1714; CAemi, No. 791. 
 
 12. CAor, No. 1600; Kek, No. 1734. This is the original of 
 the Coptic £). 
 
 13. CAeraeit, No. 1593. 
 
 14. Claudius, Salt, pi. 2; K. 271. 
 
THE ALPHABET. 
 
 187 
 
 M. 
 
 1. Ptolemaios, K. 226 ; Germanicus, K. 275, 283 ; Domitia- 
 nus, K. 285. This is the original of the Hebrew ft. 
 
 2. Mo u, No. 1640. 
 
 3. Mom, No. 1641. 
 
 4. Domitianus, K. 283; Antoninus, K. 302. 
 
 5. Amunmai, K. 102; Amunothph, K. 49; Mandothph, K. 
 193. 
 
 6. Memphis, No. 856, No. 861, where the letter N is inclosed 
 within this letter. 
 
 7. Rameses, K. 102 ; Mes, No. 1808. 
 
 8. Conmodus, K. 310. This is the original of the Greek M. 
 
 9. Am, No. 12. 
 
 10. Chem, No. 64; Mou, No. 1645. From JULG^e, a feather. 
 
 11. ChewiO, No. 787; Maut, No. 1826. This letter is often the 
 syllable MO. 
 
 12. Co?wmodus, K. 312 ; Amunmai, No. 1514. 
 
 13. Mei, No. 1498. From eJUl€, a plough or hoe. 
 
 14. Awzenti, No. 246; Mesora, No. 1038. 
 
 15. Chemo, No. 786; Moout, No. 1655. 
 
 16. Gerwanicus, K. 268. 
 
 N. 
 
 1. Alexandras, K. 217; Beremce, K. 219. 
 
 2. Amibis, No. 135. This is in a more rapid way of writing 
 the same as the last : it is the original of the Hebrew 2. 
 
 3. Amurcra, No. 19. This is the same as the last. 
 
 4. Antowmus, K. 300; Domitiamis, K. 283. 
 
 5. iVtariosh, for Darius, K. 187. 
 
 6. Vespasiamrs, K. 278 ; Adrianus Antoninus, K. 291. This 
 may be the original of the Greek N. 
 
 7. Trajanus, Young’s Essay, p. 123. 
 
 8. Nephra, K. 179, 191; iVitocris, K. 61; iVeph, No. 27. 
 
 9. Nectanebo, K. 209. This character is the Sphinx. 
 
 10. Nectanebo, K. 210. This and the last are rather the syl- 
 lable NEB, and the name may be written Nectanebfo. 
 
188 
 
 THE ALPHABET. 
 
 11. A r oute, No. 271 ; Noueb, No. 298, No. 300. This is rather 
 the syllable nou. 
 
 12. Antoninus, K. 294. 
 
 13. Aratoninus, K. 296. 
 
 14. Awepo, No. 137 ; E n, No. 1294. These last three have 
 rather a syllabic force, as an. 
 
 P, Ph. 
 
 1. P/ulippus, K. 213; Ptolemaeus, K. 218; Cleopatra, K. 256; 
 Pthah, No. 195 ; Apis, No. 214. 
 
 2. Yespasianus, K. 279; Pharaoh, No. 530; Phe, ‘ the hea- 
 vens/ of which this letter is the representative. It is the original 
 of the Greek IT, and of the Hebrew 1 and D. 
 
 3. Pa, No. 1356; Pet-Osiris, No. 1347. It is the original of 
 the Gi’eek d>. 
 
 4. Pa, No. 1355. 
 
 5. ClieZra, K. 12. These three characters are from ATie, a 
 
 6. Anuiis, No. 139. [ head . 
 
 7. Paslit, No. 100. 
 
 L, R. 
 
 1. Pto/emaeus, K. 218; Arsinoe, K. 227; C/eopatra, K. 230; 
 Caisa? , os, K. 259; Tiberius, K. 265. 
 
 2. Nitoc?-is, K. 61. 
 
 3. Adrianus, K. 294; Autocrator, K. 297; Autocrator Tra- 
 janus, K. 289. This is perhaps an abridgement of the last, and 
 is the original of the Greek A, the Roman L, and the Hebrew 
 
 4. Autocrator Caisaros, K. 279 ; Cleopatras, K. 256 ; Alex- 
 andras, K. 248. From po, a mouth. In the word Os/'ris the 
 sculptors use an eye, instead of a mouth, for the letter R. 
 
 5. Pa, No. 2. It is more often the syllable ra, as in Osiris, 
 No. 106; Pharaoh, No. 630; Z erah, No. 637. 
 
 6. Aure/ius, K. 301. 
 
 7. Aroeri-ao, No. 1997, compared with No. 1998. This figure 
 of a man, with the hand to his mouth, must not be mistaken for 
 the child in the same attitude, S 10 . 
 
THE ALPHABET. 
 
 189 
 
 S, Sh. 
 
 1. Caisaros, K. 279; Sebastus, K. 285, 303. 
 
 2. Sebastus, K. 303 ; Sebastus, K. 298. From CIOT, a star. 
 
 3. Caisaros, M. H. ii. 4. 
 
 4. Caisaros, K. 305. 
 
 5. Caisaros, K. 264, 266; Philippus, K. 212; Osorkon, K. 
 146. 
 
 6. Caisaros, K. 259, 284; Ptolemaios, K. 218; Tiberius, 
 K. 263 ; Eusebes, K. 294. 
 
 7. Vespasianus, K. 278; Souten, No. 648. From (To, a plant. 
 
 8. Zerab, No. 637. From 6”ecy€, a goose. 
 
 9. Eusebes, K. 294; Caisaros Titus, K. 293. This is the Coptic 
 letter 
 
 10. Psammuthes, K. 207. These last three characters are alike 
 used for the word ‘ child.’ 
 
 11. Caisaros Caesar, Young’s Essay, 122. 
 
 12. Mautmes, K. 75, used for s 1 and S 8 in No. 1915. From 
 XOI, a ship. 
 
 13. Scemioplira, K. 42; Smou, No. 1649; SAarbot, No. 482; 
 Sos/jcm, No. 1033; S/iotene, No. 1174; Enesai, No. 1197; Asm, 
 No. 949; Shie, No. 1882; Psis, No. 1072. From OC,^L, a sickle. 
 This character must not be mistaken for the same form reversed, 
 which is the hieratic form of the swallow, or letter K 12 . 
 
 14. Sevechus, K. 161; Xenres, K. 194; Xrta^erres, K. 195. 
 From H(fe, a plant. This is the original of the Hebrew 
 
 15. Domitianus Germanicus, K. 283; Antoninus, K. 296. 
 
 16. Isis, No. 76 ; Osiris, No. 101. In each the s has the force 
 of I s I. 
 
 17. Son, No. 1837; Esne, No. 890. 
 
 18. San, No. 877; Isis, No. 88. The character may possibly 
 be tyHTe, an altar. 
 
 19. Sle, No. 1858 ; Shoi, No. 1140. 
 
 20. S/«obt, No. 1017; Sho, No. 1078. From (To, a plant. 
 This is the original of the Hebrew T and the Gi’eek £. 
 
190 
 
 THE ALPHABET. 
 
 T, Th, and in Greek names D. 
 
 1. Trajanus, K. 287; Domitianus, K. 285; Autocrator, K. 
 261, 299; Tiberius, K. 270. From TOT, a hand. It is the 
 original of the Hebrew 13, which takes its name Teth from the 
 Coptic word. In CAro, No. 1589 and No. 1596, this letter is the 
 guttural. 
 
 2. Ptolemaios, K. 218; Autocrator, K. 277; Cleopatras, K. 
 256; Pthah, No. 195. As the Egyptians used a guttural sound, 
 this TH sometimes became CH or K, as in Nitoms, K. 61; 
 CAampsi, No. 1861; Che. m, No. 65, No. 66; as also eotooj, 
 Ethiopia, became Cush ; 113?2, became the month Mechir ; |Z32, 
 the month Pachon. 
 
 3. Tiberius, K. 263 ; Arfrianus, K. 290. This is the origiual 
 of the Hebrew T). 
 
 4. Domitianus, K. 283; Tei, No. 385. From TATf, a hill. 
 This is the original of the Greek A. 
 
 5. Tei, No. 397; Petisis, No. 1981. 
 
 6. Antoninus, K. 300; Trajanus, Salt, pi. 2, 14; Tho, No. 
 705, No. 738 ; TAernesi, No. 1225 ; MenAophra, K. 65 ; Mes- 
 Aophra, K. 35; Homs, No. 118. 
 
 7. .Domitianus, K. 283; Antoninus, K. 296; Tho, No. 580. 
 
 8. Titos, K. 281; Domitianus, K. 285. From TK.fi , a finger. 
 This letter is the guttural in CAemi, No. 793. 
 
 9. AtAor, No. 176; Typhon, No. 265 ; Toh, a rush, No. 335. 
 
 10. Amenti, No. 240; TAoth, No. 165, No. 168, where the 
 bird is the less important part of the character. 
 
 11. Amenti, No. 242. 
 
 12. Ntarius, K. 187, 189; Ebot, No. 971. Perhaps from £,€, 
 to walk. 
 
 13. Tokari, No. 912. 
 
 II, Th. 
 
 1. PthaA, No. 195 ; AAe, No. 1271 ; Hfo, No. 1849; He cate. 
 No. 96. 
 
 2. i/ophra, K. 175. 
 
THE ALPHABET. 
 
 191 
 
 3. He, or The, No. 1284. This is the original of the Coptic £,. 
 
 4. 77toui, No. 1183. 
 
 5. i/apis, No. 212. 
 
 G. Hiii, No. 1101, No. 1102. 
 
 7. Hcteu, No. 594. 
 
 8. i/cneh, No. 1379. 
 
 9. i/eneh, No. 1381. 
 
 ERRATA IN THE PLATES. 
 
 No. 100. The first character is more correctly drawn in the Alphabet as PL 
 No. 291. Insert a semicircular T at the end of the word and before the determinative 
 No. 1157 and 1158. In the dog should have no head. [sign. 
 
 No. 1864. For the first mouth, R, read a semicircle, T. 
 
 No. 2009. The sitting child should have his feet hanging down, as in No. 2010. 
 
 In the Text. 
 
 Page 108, line 15, read Memnonium. 
 
 Page 110, line 11, read Fabricii. 
 
LONDON 
 
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