LIBRARY OF CONGRESS 
 
 ■niiaii 
 
 oooioEoosta 
 
flass TD G & 
 Rnnk . 53 Ms 
 
SCARABS 
 
SCARABS. 
 
 History, Manufacture and Religious 
 Symbolism 
 
 OF THE 
 
 SCARAB^US, 
 
 IN 
 
 Ancient Egypt, Phcenicia, Sardinia, 
 Etruria, etc. 
 
 ALSO 
 
 Remarks on the Learning, Philosophy, Arts, Ethics, 
 Psychology, Ideas as to the Immortality of 
 THE Soul, etc., of the Ancient Egyp- 
 tians, Phcenicians, etc. 
 
 /' BY 
 
 ISAAC MYER, LL.B. 
 
 Member of the American Oriental Society. The American Numismatic 
 
 and Archaeological Society. The Numismatic and Antiquarian 
 
 Society of Philadelphia. La Societe Royale de Numis- 
 
 matique de Belgique. The Oriental Club of 
 
 Philadelphia. The New York Historical 
 
 Society Historical Society of 
 
 the State of Pennsylvania, 
 
 etc. 
 
 Author of The Qabbalah. The Philosophical Writings of 
 
 Solomon b. Yehudah Ibn. Gebirol, or Avicebron ; 
 
 The Waterloo Medal, etc. ____ 
 
 for sale by / ,V 
 
 EDWIN W. DAYTON, 
 
 No. 641 Madison Avenue, 
 New York. 
 
 
 OTTO HARRASSOWITZ, EMILE BOUILLON, > 
 
 Querstrasse No. 14, No. 67, Rue de Richelieu, 
 
 Leipzig. 1894. Paris. 
 

 Entered according to Act of Congress, in the year 1894, by 
 
 ISAAC MYER, 
 
 in the Office of the Librarian of Congress, at Washington. 
 
 All Rights of Translation Reserved. 
 
INTRODUCTION. 
 
 THE following work is taken in part, 
 from an address delivered by me 
 before, The American Numismatic and 
 Archaeological Society, at its Hall in the 
 City of New York, on March 30th, 1893. 
 Since that time I have been led into a 
 train of thought, having as its basis a 
 more philosophical treatment of the 
 meaning of the scarabseus as a symbol, 
 in the religious metaphysic conception of 
 it by the Ancient Egyptians, and have 
 added much new matter. I am convinced 
 that at the period when we first meet with 
 the symbol of the scarabaeus in Egypt, it 
 was already the symbol and tangible 
 
INTRODUCTION. 
 
 expression of an elevated religious idea, 
 embracing that of a future life of the 
 human soul, a resurrection of it from the 
 dead, and most likely, of a reward or 
 punishment to it in the future life, based 
 on its conduct when in the terrestrial life. 
 We know from the inscription on the 
 lid of the coffin of Men-kau-Ra, king of 
 the IVth, the Memphite Dynasty, {circa 
 3633-3600 B.C.,) and builder of the Third 
 Pyramid at Gizeh ; that some of the most 
 elevated conceptions of the Per-em-hru, 
 i.e., the so-called. Book of the Dead, were 
 at that time in existence as accepted facts. 
 The dead one at this early period became 
 an Osiris, living eternally. We have 
 every reason to think, that the use of the 
 models of the scarabaeus as the symbol of 
 the resurrection or new-birth, and the 
 future eternal life of the triumphant or 
 justified dead, existed as an accepted 
 dogma, before the earliest historical 
 
INTRODUCTION. 
 
 knowledge we have thus far been able to 
 acquire of the Ancient Egyptians. 
 
 It most probably ante-dated the epoch 
 of Mena, the first historical Egyptian 
 king. How long before his period it 
 existed, in the present condition of our 
 knowledge of the ancient history and 
 thought of Egypt, it is impossible to sur- 
 mise. Of the aborigines of the land of 
 Egypt we do not know nor are we very 
 likely to know, anything. Of the race 
 known to us as the Egyptian we can now 
 assert with much certainty, that it was a 
 Caucasian people, and likely came from 
 an original home in Asia. When the 
 invader arrived in the valley of the Nile, 
 he appears to have been highly civilized 
 and to have had an elevated form of 
 religious belief. 
 
 The oldest stelae known, one of which 
 is now in the Ashmolean Museum at 
 Oxford, England, and the other in the 
 
INTRODUCTION. 
 
 Museum at Gizeh, Egypt ; were made for 
 the tomb of Shera, who is called on them, 
 "a prophet" and "a royal relative." He 
 was a priest of the period of Sent, the 
 fifth king of the Ilnd Dynasty, who was 
 living about 4000 B.C. The stele is shown 
 by Lepsius in his Auswahl, Plate 9, and 
 is the earliest example of a hieroglyphic 
 inscription known. These stelse are in 
 the form of a false door. 
 
 Upon these stelse of Shera, is inscribed 
 the Egyptian prayer for the soul of the 
 dead called, the Suten-hotep-ta, from its 
 first words. The Suten-hotep-ta was sup- 
 posed to have been delivered by divine 
 revelation. An old text speaks of, a 
 " Suten-hotep-ta exactly corresponding to 
 the texts of sacrificial offerings, handed 
 down by the ancients as proceeding from 
 the mouth of God."* This prayer in- 
 scribed on the steles mentioned, asks that 
 
 Lepsius, Denkmal III., pi. 13. 
 
INTRODUCTION. 
 
 there may be granted the deceased in the 
 other world, funeral oblations, "thousands 
 of oxen, linen bandages, cakes, vessels of 
 wine, incense, etc." This shows that at 
 this very early period there was a belief 
 in Egypt of the future life of the Ba, the 
 responsible soul, and of the Ka, the vital 
 soul, of the deceased. The word Ka 
 enters into the names of kings Ka-kau, 
 Nefer-ka-Ra, and Nefer-ka-seker of the 
 Ilnd Dynasty (4133-3966 B.C.) In the 
 same Dynasty the word Ba, the name of 
 the responsible soul, and Baiu its plural, 
 enter into the names Neter-Baiu and Ba- 
 en-neter. Ab, i.e., the heart, also enters 
 into the name of Per-ab-sen of this Dy- 
 nasty. We also have Ba in the name of 
 Mer-ba-pen, sixth king of the 1st Dy- 
 nasty. 
 
 It was during the reign of king Sent, 
 that a medical papyrus was edited which 
 shows it was the result of years of experi- 
 
INTRODUCTION, 
 
 ence. From what we have just said it is 
 extremely likely, that the body was mum- 
 mified in Egypt from the earliest period 
 of which we have knowledge. 
 
 Manetho says that Teta, the second 
 king of the 1st Dynasty, circa 4366 B.C., 
 wrote a book on anatomy, and experi- 
 mented with drugs or chemicals. Shesh, 
 the mother of this king, invented a hair 
 wash.* 
 
 We can from the foregoing assume 
 with some certainty, that before the 
 historical period in Ancient Egypt, a 
 religious belief existed, funeral ceremo- 
 nies, and an expectation of an eternal life 
 of the soul after the death of the body of 
 
 * Papyrus Ebers, Bd. II., Glossarium Hieroglyphicum, by 
 Stern, p. 47. The Mummy, etc., by E. A. Wallis Budge, 
 Litt. D., F.S.A,, etc. Cambridge, 1893, pp. 176, 219, 353, 
 Egypt Under the Pharaohs. London, 1891, pp. 27, 28. An 
 interesting but condensed account of Ancient Egyptian 
 medical knowledge, with references to the papyri, is given by 
 M. Maspero in his, Histoire Ancienne des Peuples de I'OrienL 
 Paris, 1886, pp. 73-77. 
 
INTRODUCTION. 
 
 man on this earth ; whether a beUef in 
 rewards or punishments to be suffered or 
 enjoyed by the soul after such death, for 
 actions done by man in this earthly life, 
 existed at that time, we cannot as yet, 
 with certainty, affirm ; but it is quite likely 
 it did. In this connection a study of the 
 "Pyramid Texts" published by Maspero 
 in his Recueil de TravauXy is of great 
 value to the student. 
 
 An element of great value to the 
 student of religions is, that the scarabseus 
 symbol, is the earliest expression of the 
 most ancient idea of the immortality of 
 the soul after death that has reached our 
 day, taking us back however to a period 
 which may be considered as civilized and 
 enlightened and yet, so encompassed with 
 the mists of the past, that the mental eye 
 of to-day cannot grasp that past with 
 much tangibility, and giving us almost 
 cause to think, that the doctrine of the 
 
INTRODUCTION. 
 
 immortality of the human soul was a 
 remnant of an early divine revelation, or 
 at least, an advanced instinct of early 
 humanity; for it is a curious phase of 
 archaic Egyptian thought, that the further 
 we go back in our investigations of the 
 origins of its religious ideas, the more 
 ideal and elevated they appear as to the 
 spiritual powers and the unseen world. 
 Idolatry made its greatest advance sub- 
 sequent to the epoch of the Ancient 
 Empire, and progressed until it finally 
 merged itself into the animalism of the 
 New Empire and the gross paganism of 
 the Greeks and Romans. 
 
 We have not yet many religious texts 
 of the Ancient Empire that have been 
 fully studied and made known, but those 
 that have been, exhibit an idealism as to 
 the Supreme Deity and a belief in the 
 immortality of the soul, based on the 
 pious, ethical and charitable conduct of 
 
INTRODUCTION. 
 
 man, which speak highly for an early very 
 elevated thought in religious ideas. 
 
 There is however one thought which 
 must strike the student of religions forci- 
 bly, that is the fact, that the idea of the 
 re-birth and future eternal life of the pious 
 and moral dead, existed among the An- 
 cient Egyptians as an accepted dogma, 
 long before the period in which Moses 
 is said to have lived. Moses has been 
 asserted both in the New Testament 
 (Acts VII., 22), and by the so-called 
 profane writers Philo and Josephus, to 
 have been learned in all the wisdom and 
 knowledge of the Egyptians of his time, 
 yet we have not in the pages of the 
 Pentateuch, which is usually by the theo- 
 logians ascribed to him, any direct asser- 
 tion of the doctrine of a future life or of 
 an immortality of the human soul, or of a 
 future reward or punishment in a future 
 state of the soul. Ideas are therein set 
 
INTRODUCTION. 
 
 forth however, of a separation of the 
 spiritual part of man into different divis- 
 ions. 
 
 It may be, that the doctrine of the 
 immortaHty of the soul was not accepted 
 as a religious dogma, by the Hyksos or 
 Shepherd Kings, an apparently Asiatic 
 race, probably Semitic, of which we have 
 not as yet very much knowledge. It is 
 likely that it was under the Hyksos that 
 the Hebrew, Joseph, was advanced to 
 high honors in Egypt, and under their 
 kings, that the influx and increase of the 
 Hebrew population in Egypt began and 
 prospered. 
 
 It may be advanced with much cer- 
 tainty, that the Hebrew people residing 
 in Ancient Egypt, must have been ac- 
 quainted with many of the Egyptian ideas 
 on the subject of the eternal future life of 
 the soul of the dead, and the reward or 
 punishment of it in that future life, for 
 
INTRODUCTION. 
 
 these ideas were undoubtedly widely and 
 generally known by the Egyptian people, 
 and were too thoroughly formulated in 
 the active and daily life of the Ancient 
 Egyptian population, not to have been 
 known by the Hebrews living in daily 
 contact with them, but the Hebrews may 
 not have accepted them as a verity. 
 
 , It may have been, that as the idea of 
 the future existence of the soul in its per- 
 fection, was based upon the mummification 
 and preservation of the body of the dead, 
 so that the Ka might remain with it, and 
 go out and revisit it in the tomb; and 
 also, on inscriptions either on the walls of 
 the tomb or the papyri deposited with the 
 body; that Moses, knowing that in his 
 wanderings and journeyings, it would be 
 impossible to have performed those cere- 
 monies and preliminaries necessary under 
 the Egyptian system, for the proper bu- 
 rial of the corpse ; its mummification and 
 
INTRODUCTION. 
 
 the preparation of the funeral inscriptions 
 or papyri, considered as necessary to be 
 inscribed on the walls of the tomb, or on 
 the papyri, to be burled with the corpse, 
 so as to assist the soul against the perils 
 it was supposed it would encounter in its 
 journey through the Underworld;* was 
 therefore compelled to abandon a dogma 
 based on preliminaries and preparations 
 he could not, during such wanderings, 
 have performed. This would be partly 
 an explanation of a subject which has 
 for many years caused much dispute 
 among very erudite theologians. 
 
 In order to get some knowledge of 
 the religious philosophical ideas of the 
 Ancient Egyptians, a thorough study of 
 the collection of papyri called, the Per-em- 
 hru or Book of the Dead, is absolutely 
 necessary, also the texts on the walls of 
 
 * We use the word Underworld advisedly, it may be that 
 the meaning of the word so translated, is that of a higher or 
 opposite world to our terrestrial world. 
 
INTRODUCTION. 
 
 the tombs of the Ancient Empire es- 
 pecially those found at Saqqarah. The 
 work of M. Edouard Naville on the Per- 
 em-hru lately published, although it refers 
 more especially to the Theban period, is 
 of great value in this investigation, and 
 when it has been translated into a mod- 
 ern language by a thoroughly competent 
 scholar, will be a key to open many of the 
 now hidden but elevated ideas in the 
 religious philosophy of the Ancient Egyp- 
 tians. 
 
 The edition of the Book of the Dead 
 which I have quoted from is that of 
 M. Paul Pierret, conservatetcr of the 
 Egyptian Museum of the Louvre, Paris, 
 France.* This is founded on the Papy- 
 rus of Turin, which is of about the 
 XXV Ith Dynasty, the Saitic period ; the 
 
 *Z^ Livre des Marts, des Anciens ^gyptiens, traduction 
 complhe d'apres le Papyrus de Turin et les manuscrits du 
 Louvre, accompagnie de Notes et suivie d'un Index analytique. 
 Paris, Ernest Leroux, 1882. 
 
INTRODUCTION. 
 
 translator has also used in his work, the 
 Egyptian manuscripts of the Louvre to 
 assist in the elucidation of his readings 
 of the Papyrus of Turin. His work is an 
 advance on that of Dr. Samuel Birch, 
 given in 1867, in the Vth volume of 
 Baron von Bunsen's work on, Egypt's 
 Place in Universal History. A new 
 translation of the Book of the Dead is 
 now passing through the English press, 
 by P. Le Page Renouf, Esq., but only a 
 few chapters thus far have been printed. 
 Mr. Renouf's work as an Egyptologist, 
 deserves much more attention and credit 
 from the learned of both his own and 
 other countries, than it has so far re- 
 ceived. 
 
 The following among Greek and 
 other ancient writers have mentioned 
 the scarabaeus, mostly in connection with 
 Egypt. Orpheus, Theophrastus, Aristo- 
 phanes, Pliny, Plutarch, ^lian, Clement 
 
INTRODUCTION. 
 
 of Alexandria, Porphyry, HorapoUon, 
 Diogenes Laertius, who cites as works 
 in which it was mentioned, the Natural 
 Philosophy by Manetho {^circa 286-247 
 B.C.,) the History of the Philosophy of 
 the Egyptians, by Hecatseus (of Abdera? 
 circa, 331 B.C.,) and the writings of Aris- 
 tagoras {circa 325-300 b.c.,) Eusebius, 
 Arnobius, Epiphanius and Ausonius. 
 
 The subject has been somewhat neg- 
 lected in modern times. Two small 
 brochures on the subject were published 
 by Johann Joachim Bellermann, under 
 the title of ; Ueber die Scarabden-Genimen^ 
 nebst Verstcchen die darauf befindlichen 
 Hieroglyphen zu erkldren, one in 1820, 
 the other 1821. Another very small cat- 
 alogue entitled ; Scarabdes Egyptiens, 
 figures du Musde des Antiquea de sa ma- 
 jestd VEmpereur, Vienne, de V Imprinter ie 
 d''Antoine Strauss, 1824, was published in 
 that year in Vienna. None of the above 
 
INTRODUCTION. 
 
 contain information of importance on the 
 subject. 
 
 Dr. Samuel Birch published the first 
 classified collection in his ; Catalogue of 
 the collection of Egyptian Antiquities at 
 Alnwick Castle,* in which he describes 
 565 scarabs, signets, etc. In 1884 the 
 Rev. W. J. Loftie published his; An 
 Essay of Scarabs, London, small 4to, no 
 date, 125 numbered copies printed. It 
 contained a brief essay, pp. V-XXXII., 
 on scarabs, and a short description of 192. 
 His collection was purchased in 1890 by 
 the Trustees of the British Museum. In 
 the summer of 1876, I published in, 
 The Evening Telegraph, of Philadelphia, 
 Pennsylvania, during the Centennial Ex- 
 hibition ; two Essays on Scarabaei and 
 Cicadae, and on those exhibited, especially 
 those in the Egyptian Section and those 
 
 * Privately printed by the Duke of Northumberland. 
 London, 1880. 
 
INTRODUCTION. 
 
 in the Castellani Collection. In 1887, 
 Dr. E. A. Wallis Budge, F.S.A., gave a 
 description of 150 scarabs in his, Cata- 
 logue of the Egyptian Collection of the 
 Harrow School Museum, with trans- 
 lations of most of the inscriptions upon 
 them. In 1888, Dr. A. S. Murray and 
 Mr. Hamilton Smith in their, Catalogue 
 of Gems, gave a list of scarabs and scar- 
 aboids. In 1889 Mr. Flinders Petrie 
 published. Historical Scarabs: A series 
 of Drawings from the Principal Collec- 
 tions, Arranged Chronologically. This 
 book has only nine small pages of de- 
 scription but they are valuable. In his, 
 History of Egypt, Prof. Wiedemann has 
 catalogued a great many scarabs. I 
 have not seen any of the above works 
 except that by Bellermann, that published 
 in Vienna, and those by Loftie and 
 Petrie, all of which I have in my Library. 
 Since my book was printed, I have had 
 
INTRODUCTION. 
 
 my attention called to, The Mummy, 
 Chapters on Egyptian Funeral Archaeol- 
 ogy, by E. A. Wallis Budge, Litt. D., 
 F.S.A., Cambridge. At the University 
 Press, 1893. In this p. 231 et seq., the 
 learned author has a very interesting 
 chapter on Scarabs. 
 
Table of Contents. 
 
 Introduction v-xxii 
 
 Table of Contents xxiii-xxvii 
 
 I. 
 Forms of the word scarab^eus. Ven- 
 eration of the Ancient Egyptians for 
 the scarabaeus. Entomology of the 
 insect. Symbolism of according to 
 Plutarch, Pliny and HorapoUo. Its 
 astronomical value. Worship of in- 
 sects by other peoples. Symbolism, 
 with the Egyptians, of the scarabaeus. 
 Uses of it with them i-i 7 
 
 II. 
 
 Manufacture of the scARAByEi. Mate- 
 rials. Inscriptions on. Different peri- 
 ods of manufacture and the peculiar- 
 ities of. How to judge of the epoch. 18-29 
 
TABLE OF CONTENTS. 
 
 III. 
 
 Method, period and antiquity, of en- 
 graving the scarab and other forms. 
 Use of rings. Mention of, and of 
 engraving and sealing, in the Old 
 Testament. Use of cylinder signets 
 by the Egyptians. Relations with 
 Mesopotamia. Carving of diorite and 
 other hard stone. The Egyptians did 
 not borrow their engraving and the 
 scarab, from Mesopotamia. Disuse 
 of scarabs 30-45 
 
 IV. 
 The oldest scarabs. Classification 
 and value of the scarab to the scholar 
 of to-day. Large inscribed historical 
 scarabs 46-56 
 
 V. 
 
 Where usually found and the mode of 
 wearing scarabs by the Egyptians. 
 Book of the Dead. Egyptian scarabs 
 found in Mesopotamia. The scarab 
 in Christianity 57-64 
 
TABLE OF CONTENTS. 
 
 VI. 
 
 The position of the scarab in Ancient 
 Egyptian religion and the Book of the 
 Dead. Egyptian philosophy. Ad- 
 vanced intellectuality of Egypt six 
 thousand years ago. Deities of libra- 
 ries and learning. Ancient librarians 
 and books. The division of learned 
 men into different branches of study. 
 The statements of Greek writers on 
 Egyptian thought not to be depended 
 upon. Quotations from the Book of 
 the Dead on the symbolism of the 
 scarabaeus deity. The symbolism of 
 the Great Sphinx. Further quotations 
 from the Book of the Dead, on the 
 symbolism of the scarab deity 65-90 
 
 VII. 
 
 Importance of the heart in the An- 
 cient Egyptian religion. Immortality 
 of the soul according to that religion. 
 Symbolism of the scarab in their doc- 
 trine of such immortality. No thing 
 
TABLE OF CONTENTS. 
 
 in this universe absolutely destroyed, 
 only changed. The idea of metempsy- 
 chosis in Ancient Egypt. Elevated 
 ideas as to the deity. Hymn to Am- 
 mon-Ra cited. Quotations as to 
 Egyptian philosophy, evolution of the 
 universe and kosmogony. Of Khepra 
 and of Turn or Atmu. Egyptian 
 psychology and its divisions 91 
 
 VIII. 
 
 Forgery of scarabs in modern times. 
 Difficulty of detecting such. Other 
 Egyptian antiquities also counter- 
 feited by the present inhabitants of 
 Egypt 123-127 
 
 IX. 
 
 Phcenician scarabs. Manufactured 
 mostly as article of trade. Used in- 
 scribed scarabs as seals in commercial 
 and other transactions. Many scarabs 
 found in Sardinia 128-133 
 
TABLE OF CONTENTS. 
 
 X. 
 
 Etruscan scarabs. Origin of and 
 where found. Copied from Egyptian 
 but with changes in subjects, size and 
 ornamentation. The engraving of. 
 Where usually found. Uses by the 
 Etruscans. Greek and Roman scar- 
 abs. Gnostic, of the Basilidians. . . .134-143 
 
 Appendix A 145-154 
 
 Index i55-i77 
 
On Scarabs. 
 
 FORMS OF THE WORD SCARAB^US. VENERA- 
 TION OF THE ANCIENT EGYPTIANS FOR 
 THE SCARAB^US. ENTOMOLOGY OF THE 
 INSECT. SYMBOLISM OF ACCORDING TO 
 PLUTARCH, PLINY AND HORAPOLLO. ITS 
 ASTRONOMICAL VALUE. WORSHIP OF 
 INSECTS BY OTHER PEOPLES. SYMBOL- 
 ISM, WITH THE EGYPTIANS, OF THE 
 SCARAB^US. USES OF IT WITH THEM. 
 
 AMONG the many animals, insects and 
 L creatures, held in veneration as sym- 
 bols by the Ancient Egyptians ; the one 
 
2 FORMS OF THE WORD SCARABiEUS. 
 
 universally in use as a symbol from a most 
 remote period, were insects of the family 
 of the scarabseidse. 
 
 The Greek name of the models of 
 these was Skarabaios, Skarabos, Karabos, 
 Karabis ; the Sanskrit, Carabka, which 
 like the Latin Loctcsta, designated both 
 the lobster and the grasshopper. The 
 Latin name derived from the Greek, was, 
 Scarabcsus, the French, Scarabde. To the 
 people of our day, the high position en- 
 joyed in the religion of Ancient Egypt 
 by this insect, appears very strange, for to 
 us, there is nothing attractive about it. 
 With that people however it held, for 
 some fifty centuries ; the position in their 
 religion which the Latin cross now holds 
 with us as Christians, and if we consider 
 for an instant, our own veneration for the 
 latter ; it would doubtless have been con- 
 sidered, by those unfamiliar with our 
 religion, as also based on a veneration 
 
THE CROSS AS A SYMBOL. 
 
 for a very strange emblem ; for the cross 
 was the instrument used by the Romans 
 for punishing with death, murderers and 
 criminals of the lowest type ; and what 
 would be thought to-day, of a man wor- 
 shipping the gallows or the guillotine, or 
 carrying copies modeled from the same, 
 suspended from his neck. However we 
 of to-day all understand the emblem of 
 the cross, and the Ancient Egyptians in 
 their time, all understood the emblem of 
 the scarab. 
 
 " Men are rarely conscious of the prej- 
 udices, which really incapacitate them, 
 from forming impartial and true judg- 
 ments on systems alien to their own habits 
 of thought. And philosophers who may 
 pride themselves on their freedom from 
 prejudice, may yet fail to understand; 
 whole classes of psychological phenomena 
 which are the result of religious practice, 
 and are familiar to those alone to whom 
 
THE SCARAB^ID^. 
 
 such practice is habitual." * Said Thes- 
 pesion to Apollonius Tyanaeus, according 
 to the biography of the latter, by Philos- 
 tratus; "The Egyptians do not venture 
 to give form to their deities, they only 
 give them in symbols which have an 
 occult meaning." 
 
 The family of the ScarabceidcB or Cop- 
 ropkagi is quite large, the type of the 
 family is the genus Ateuchus, the mem- 
 bers of this genus are more frequently 
 found in the old world than the new, 
 and of its forty species, thirty belong to 
 Africa. 
 
 The sacred scarab of the Egyptians 
 was termed by Linnaeus, the Scarabceits 
 sacer, but later writers have named it, 
 Ateuchus sacer. This insect is found 
 throughout Egypt, the southern part of 
 Europe, in China, the East Indies, 
 
 *P. Le Page Renouf in : The Origin and Growth of 
 Religion, as illustrated by the Religion of Ancient Egypt. 
 New York, Charles Scribner's Sons, p. 6. 
 
THE SCARABiEID^. 
 
 in Barbary and at the Cape of Good 
 Hope, Western Asia and Northern Africa. 
 It is black and about one inch in 
 length. 
 
 There was also another species of the 
 scarabaeus valued by the Ancient Egyp- 
 tians, that termed by Cuvier, the Ateuchus 
 sacer ^gyptiorum, which is larger and 
 wider than the others of its family ; it is 
 of green golden tints, and is now found 
 principally in Egypt and Nubia. Pliny, 
 in his Natural History says: "The green 
 scarabaeus has the property of rendering 
 the sight more piercing, (i.e., curing 
 fatigue of the eye from its green color,) 
 of those who gaze upon it ; hence it is, 
 that the engravers of precious stones 
 use these insects to steady their sight."* 
 M. Latreille thinks ; the species he named 
 Ateuchus ^gyptiorum, or -^XtoxavGapo?, and 
 
 * Pliny's Natural History. Bk. XXIX. , ch. 38 end. Bohn 
 ed. by John Bostock and H. T. Riley, London, 1856, Vol. V. , 
 p. 416. 
 
THE SCARAB^ID^. 
 
 which is of a green color, was that which 
 especially engaged the attention of the 
 Ancient Egyptians. 
 
 The Egyptian also held in estimation, 
 the species Buprestis and the Cantharis 
 and CopriSy and used them as he did the 
 members of the true family of the scara- 
 bseidae, and S. Passalacqua found a species 
 of Buprestis, embalmed in a tomb at 
 Thebes. 
 
 At least four species of beetles appear 
 to have been held in veneration and were 
 distinguished, by the absence or presence, 
 of striated elytra. The Ateuchus sacer 
 is the one commonly represented on the 
 monuments. The number of the toes, 
 thirty, symbolized the days of the month, 
 and the movement of the ball, which it 
 manufactured and in which was deposited 
 its ^^'g, symbolized among other things, 
 the action of Ra, the Egyptian sun-deity, 
 at midday. 
 
USE AS A SIGNET. 
 
 The Egyptian soldier wore the scarab 
 as a charm or amulet, to increase bravery;* 
 the women, to increase fertility. The 
 Greeks called it, Helio-cantharus, and, not 
 understanding its significance, were dis- 
 posed to ridicule it, as is apparent from 
 the travesty upon it by Aristophanes in 
 his comedy of Peace. Pliny also again 
 speaks of it in his Natural History, saying : 
 
 "The scarabseus also, that forms pellets 
 and rolls them along. It is on account 
 of this kind of scarabasus that the people 
 of a great part of Egypt worship those 
 insects as divinities, an usage for which 
 Apion gives a curious reason, asserting, 
 as he does, by way of justifying the rites 
 of his nation, that the insect in its opera- 
 tions portrays the revolution of the sun. 
 
 * Plutarch says : ' ' The Egyptian warriors had a beetle 
 carved upon their signets, because there is no such thing as a 
 female beetle ; for they are all males," etc. — Of Isis and Osiris 
 §§ ID, 74, in Plutarch's Morals. Wm. W. Goodwin's English 
 edition. Boston, 1878, Vol. IV., pp. 73, 132. Comp. .^lian 
 X., 15. 
 
PLINY QUOTED. 
 
 There is also another kind of scarabaeus, 
 which the magicians recommend to be 
 worn as an amulet — the one that has 
 small horns * thrown backwards — It must 
 be taken up, when used for this purpose, 
 with the left hand. A third kind also, 
 known by the name of ' fullo' and 
 covered with white spots, they recommend 
 to be cut asunder and attached to either 
 arm, the other kinds being worn upon the 
 left arm."f 
 
 In the work on Egyptian hieroglyph- 
 ics attributed to a writer called Hora- 
 pollo, sometimes incorrectly called, Horus 
 Apollo, the first part of which shows, that 
 it was written by a person who was well 
 acquainted with the Egyptian monuments 
 and had studied them carefully, we find : 
 **To denote an only begotten, or, genera- 
 
 * Probably the " lucanus" mentioned in Bk. XI., ch. 34, 
 supposed to be the same as, the stag beetle. 
 
 f Bk. XXX., ch. 30. Bohn ed., Vol. V., p. 454. See also 
 Vol. III., p. 34; Bk. XI., ch. 34. 
 
HORAPOLLO QUOTED. 
 
 Hon, or, 2, father, or, the world, or, a vtan, 
 they delineate a scarabaeus. And they 
 symboHze by this, an only begotte^i ; be- 
 cause the scarabseus is a creature self- 
 produced, being unconceived by a female ; 
 for the propagation of it is unique and 
 after this manner : — when the male is 
 desirous of procreating, he takes the dung 
 of an ox, and shapes it into a spherical 
 form like the world ; he then rolls it from 
 him by the hinder parts from East to 
 West, looking himself towards the East, 
 that he may impart to it the figure of the 
 world (for that is borne from East to 
 West, while the course of the stars is 
 from West to East;) then having dug a 
 hole, the scarabseus deposits this ball in 
 the earth for the space of twenty-eight 
 days, (for in so many days the moon 
 passes through the twelve signs of the 
 zodiac.) By thus remaining under the 
 moon, the race of scarabsei is endued 
 
HORAPOLLO QUOTED. 
 
 with life ; and upon the nine and twentieth 
 day after, having opened the ball, it casts 
 it into the water, for it is aware, that upon 
 that day the conjunction of the moon and 
 sun takes place, as well as the generation 
 of the world. From the ball thus opened 
 in the water, the animals, that is the 
 j scarabsei, issue forth. The scarabseus 
 also symbolizes generation, for the reason 
 before mentioned ; — and 2. father, because 
 the scarabseus is engendered by a father 
 only ; — and the world because in Its 
 generation it is fashioned in the form of 
 the world ; — and a man, because there is 
 not any female race among them. More- 
 over there are three species of scarabaei, 
 the first like a cat,* and irradiated, which 
 species they have consecrated to the sun 
 from this similarity ; for they say that the 
 male cat changes the shape of the pupils 
 
 * There is likely the word eye omitted here, it shining like 
 a cat's eye. Myer. 
 
HORAPOLLO QUOTED. 
 
 of his eyes according to the course of the 
 sun ; for in the morning at the rising of 
 the god, they are dilated, and in the middle 
 of the day become round, and about sun- 
 set, appear less brilliant ; whence also, the 
 statue of the god in the city of the sun* 
 is of the form of a cat. Every scarabseus 
 also has thirty toes, corresponding to the 
 thirty days duration of the month, during 
 which the rising sun performs his course. 
 The second species is the two-horned and 
 bull-formed ; which are consecrated to the 
 moon ; whence the children of the Egyp- 
 tians say, that the bull in the heavens is 
 the exaltation of this goddess. The third 
 species is, the one-horned and Ibis-formed, 
 which they regard as sacred to Hermes 
 (i.e.,Thoth.) in like manner as the bird."f J 
 
 * Heliopolis. Myer. 
 
 f The Ibis which was sacred to Thoth. Myer. 
 
 ^ The Hieroglyphics of Horapollo Nilous, by Alexander 
 Turner Cory. London, 1840. See also, Horapollinis Niloi 
 Hieroglyphica edidit, etc., Conradus Leemans, Amstelodami, 
 1835. 
 
SCARAB^US IN ASTRONOMY. 
 
 Horapollo also says: "To denote 
 Hephsestos (Ptah,) they delineate a 
 scarabseus and a vulture, and to denote 
 Athena ( Neith,) a vulture and a scar- 
 abaeus." * 
 
 The scarabaeus also had an astronom- 
 ical value and is placed on some zodiacs 
 in place of the crab. It may be found on 
 the outside, or square planisphere, of the 
 zodiac of the Temple of Denderah. Some 
 archaeologists think it preceded the crab, 
 as the emblem of the division of the 
 zodiac called by us, Cancer. Its emblem, 
 as shown on the Hindu zodiac, looks 
 more like a beetle or other insect than it 
 does like a crab.f 
 
 The religious feeling for it, most 
 probably existed among the early Ethio- 
 
 * Ptah Tore, the deformed pigmy god of Memphis, has a 
 scarabseus on his head, and sometimes, stands on the figure of 
 a crocodile. Ibid.. Cory's ed., p. 29. 
 
 \ Religions de VAntiquite, etc., du Dr. Fred. Creuzer, 
 edition of J. D. Guigniaut. Paris, 1825, Vol. I., part 2, 
 Hindu plates XVII., Egyptian plates XLIX. 
 
SYMBOLISM OF THE SCARABJEUS. T3 
 
 pians, before the migration of the ancient 
 race who were the originators of the 
 Egyptians, into the land on the banks of 
 the Nile. The cult is shown in more 
 modern times by the veneration of the 
 Hottentot for the same insect, and from 
 the worship of the Holy Cricket by the 
 natives of Madagascar. The Egyptians 
 held the scarabseus especially sacred to 
 Amen-Ra, i.e., the mystery of the sun- 
 god. It was their symbol of the creative 
 and fertilizing power, of the re-birth, 
 resurrection and immortality of the soul, 
 and was, through this, connected with 
 their astronomical and funeral rites and 
 knowledge. It was, as the living insect, 
 the first living creature seen coming to 
 life from the fertilizing mud of the Nile, 
 under the influence of the hot rays of the 
 sun, after the subsidence of the inundat- 
 ing waters of that river. The royal 
 cartouches of their kings is in an oval 
 
14 SYMBOLISM OF THE SCARAB, 
 
 taken from the form of its under side. 
 And this oval form has existed from the 
 most remote times that we have any 
 knowledge of the cartouch. 
 
 It is often found portrayed, as if a 
 passenger in a boat, with extended wings ; 
 holding in its claws the globe of the sun, 
 or elevated in the firmament, as the type 
 of the creating power of the sun-god Ra, 
 in the meridian. Other deities are some- 
 times shown praying to it* 
 
 Ptah the Creative Power, and also 
 Khepera, a kosmogonic deity of the 
 highest type, had the scarab assigned to 
 them as an emblem. It was one of the 
 forms symbolic of the Demiurge or Maker 
 of our universe. It was also the emblem 
 of Ptah Tore, of Memphis, another sym- 
 
 *For such pictures see, Thomas J. Pettigrew's Hist, of 
 Egyptian Mummies. London, 1834, Plate 8, Nos, i, 2 and 3. 
 Wilkinson's Manners and Customs of the Ancient Egyptians, 
 2nd Series. London, 1841, Vol, II., p. 256. Scarab^es 
 £,gyptiens, figures du Musie des Antiquea de sa tnajest^ I'em- 
 ■pereur, Vienne, 1824. 
 
TALISMAN AND AMULETS. 1 5 
 
 bolic form of the creative power. It was 
 assigned as an emblem of Ptah-Sokari- 
 Osiris, the pigmy deity of Memphis, 
 being placed on his head, and this deity 
 was sometimes represented under the 
 form of a scarab. It was also an emblem 
 of Ra, the sun deity ; also, an emblem of 
 the world or universe ; and was, as I have 
 said, connected with astronomy and with 
 funeral rites, and the second birth or re- 
 birth, of the soul. ^ 
 Another use of the scarabseus by the 
 Egyptians was as an amulet and talisman, 
 both for the living and the dead ; and for 
 that reason, images, symbols or words; sup- 
 posed to be agreeable to the deity, or to the 
 evil spirit sought to be conciliated ; were 
 incised, or engraved in intaglio, upon the 
 under side. It was also used as a signet 
 to impress on wax, clay or other material, 
 so as to fasten up doors, boxes, etc., con- 
 taining valuable things, so they could not 
 
l6 USE AS A SIGNET. 
 
 be opened without breaking the impres- 
 sion. The engraving on the under surface 
 of the scarab was also impressed on wax, 
 etc., to verify the execution of, or to keep 
 secret, written documents; and in some 
 instances, the papyrus or linen, was writ- 
 ten upon, then rolled up, and a string 
 used to fasten it ; an impression of the 
 signet, made on wax or other material, 
 was then placed on it and the string, so 
 that it could not be opened without break- 
 ing the impression. 
 ' In very ancient paintings especially 
 those in the tombs of the kings of Thebes, 
 the scarabseus plays a most remarkable 
 part, as an emblem of the creating first 
 source of life, which passes from it to the 
 embryo, through the intermediary of a 
 celestial generator, who is intended to 
 represent the Makrokosm or great Ideal 
 Man, as the demiurgos. We find the idea 
 of the Makrokosm or great Ideal Man, 
 
THE MAKROKOSM. 
 
 permeating- those writings termed, the 
 Books of Hermes Trismegistos, which 
 have reached our day, and which, with 
 some more recent matter, contain miich 
 very old, Egyptian philosophy.* State- 
 ments as to the Ideal Prototype and the 
 Primordial Man, are apparently, set forth 
 in many of the Ancient Egyptian writings, i 
 
 * Religions de VAntiquite, etc., du Dr. Fred. Creuzer, re- 
 fondu, etc., par J. D. Guigniaut, Vol. I., part 2, Note 6, 
 p. 821 et seq., p. 948 et seq., Nos. 187 and 187a of Plate 
 XLVIII. and pp. 80, 82, As to the Makrokosm see, The 
 Qabbalah, etc. , by Isaac Myer. Philadelphia, 1888. Also; 
 Le Papyrus de Neb-Qed. i^Exemplaire hie'roglyphique du 
 livre des morts) etc., by Theodule Deveria, translation by 
 Paul Pierret. Paris, 1872, p. 9. 
 
II. 
 
 MANUFACTURE OF THE SCARAB^EI. MATERI- 
 ALS. INSCRIPTIONS ON. DIFFERENT 
 PERIODS OF MANUFACTURE AND THE 
 PECULIARITIES OF. HOW TO JUDGE OF 
 THE EPOCH. 
 
 THE representations of the Insect are 
 among the earliest sculpture of 
 stones known, and were cut in various 
 materials, steatite a species of soapstone 
 being one of the earliest used. Some were 
 perhaps first moulded in clay, dried, and 
 then cut into shape. 
 
 Many of those in use in Egypt were 
 carved out of opaque or semi-transparent 
 stones, and those cut in hard stone were 
 usually made of some one of the following 
 varieties : green basalt, diorite, granite, 
 
MANUFACTURE. 
 
 haematite, lapis lazuli, jasper, serpentine, 
 verde antique, smalt, root of emerald, 
 which is the same as plasma or prase* 
 cornelian, amethyst, sardonyx, agate and 
 onyx. Those of soft material were cut 
 out of steatite, a soft limestone similar to 
 chalk, but usually they were of a white or 
 grayish slaty stone easily cut and which 
 stood fire. After having been cut into the 
 correct shape, these were glazed in the 
 fire, with enamels of different colors, 
 usually of a light bluish green. Those 
 found now of a brownish or dirty white 
 color, have lost the original color of the 
 glaze from the ravages of time. Some 
 were of clay only sun-dried, others of clay 
 burned into pottery. They were also 
 
 * This is chalcedony penetrated by minute green fibres of 
 hornblende. It is now found principally in India and China. 
 The color is frequently equal to that of the finest emerald, but 
 the yellow patches or black spots running through it, dis- 
 tinguish its species. Ancient specimens have been found free 
 of these marks and very transparent. They may have had a 
 method in ancient times of freeing the stone from these spots. 
 
ENGRAVING ON. 
 
 made of porcelain, and also, but rarely, of 
 colored glass. They have also been found 
 made of gold, ivory and even of wood. 
 Champollion thinks, that certain signets 
 found made of wood or pottery bearing 
 the figure of the scarabseus in intaglio, 
 were used to mark the victims which had 
 been examined and passed as proper for 
 the sacrifice. The scarabs, as we have 
 remarked, were usually engraved with In- 
 cised hieroglyphic symbols on the under 
 side, frequently with those used on one of 
 his cartouches by the reigning pharaoh, 
 and were then worn by their owners to 
 show veneration for him, as the repre- 
 sentative of the deity upon earth, or from 
 national pride. The names of deities, 
 officials, private persons, and even only 
 monograms or devices, at later periods, 
 were engraved on the bases. The best 
 class were usually made of a fine, hard, 
 green basalt ; sometimes they were joined 
 
METHOD OF ENGRAVING. 
 
 to the representation of the human heart 
 on which was inscribed " Life, Stability 
 and Protection." This was evidently talis- 
 manic. 
 
 The principal period of their manufac- 
 ture in large quantities, was in the reign 
 of Tehuti-mes, or Thotmes Ilird, of the 
 XVIIIth Dynasty {circa 1 600-1 566 B.C.) 
 Other times were the XlXth and XXth 
 Dynasties. 
 
 The large and small scarabs form two 
 classes. Those two to three inches in 
 length belong to the larger, and were 
 usually for use inside of the mummies in 
 place of the heart. There are also some 
 of very large size ; one made of basalt 
 now in the British Museum, is five feet 
 high. 
 
 The making of the shape of the scarab 
 in cameo, in soft material was easily done, 
 and the incising of its flat under surface 
 with the hieroglyphics not difficult ; the 
 
HISTORICAL SCARABS. 
 
 artist most likely used, one or more in- 
 struments of different sizes, formed at 
 the end like a very small chisel or brad- 
 awl, and gouged or punched out the 
 figures and inscriptions desired, before 
 the glazing or enameling was put on, this 
 gave a flat appearance at the depth or 
 bottom of the incised work. On those of 
 hard stone they used hand-drills or the 
 lathe. 
 
 I condense the following remarks, 
 adding however some of my own, from a 
 very valuable little book recently pub- 
 lished by the learned egyptologist Mr. 
 W. M. Flinders Petrie, entitled : Histori- 
 cal Scarabs.* 
 
 I regret Mr. Petrie's lithographic draw- 
 ings are so blurred that they are difficult 
 to read, and hope that he will, in the near 
 
 * Historical Scarabs. A series of Drawings from the 
 Principal Collections. Arranged chronologically, by W. M. 
 Flinders Petrie, author of, Pyramids and Temples of Gizeh, 
 etc. London, D. Nutt, 1889. 
 
HISTORICAL SCARABS. 23 
 
 future, get out a more artistic and complete 
 book on this important subject.* 
 
 He shows 2,220 examples of incised 
 historical scarabs. The first genuine 
 historical scarabs he gives copies of, are 
 those of Neb-ka of the Ilird Dynasty ; 
 (^circa 3933-3900 B.C.) He also shows 
 some of the period of Nefer-ka-Ra or 
 Huni, mentioned in Brugsch's History of 
 the Pharaohs, pages 27 and 32 ; who lived 
 3800 B.C. The name Ra, forming part 
 of the king's name at this period, is very 
 unusual. It was not used, as a portion of 
 his name, by any other Egyptian king 
 from the 1st Dynasty to the second king 
 of the IVth or Great Pyramid Dynasty, 
 named Tatf-Ra. The next king to him 
 was Khaf-Ra. The reign of Tatf-Ra was 
 
 *I have generally used in this work the ordinary well known 
 forms of the Egyptian proper names, such as Rameses, Thot- 
 mes, Amen-hotep, etc., instead of the more unusual, but more 
 correct and learned, names : Ra-messu, Tehuti-mes, Amen- 
 hetep, etc. The dates are based on those of Dr. Heinrich 
 Brugsch-Bey. 
 
24 PROGRESS IN QUALITY OF WORK. 
 
 preceded by that of Khufu, the Kheops 
 of the Greek writers, builder of the Great 
 Pyramid; («V^^ 3733-3700 B.C.) 
 
 The scarabs of the time of Khufu are 
 all small and of fine work but without 
 elaboration, and the colors are delicate, 
 beautiful and permanent. Under Khaf- 
 Ra or Khefren, there was a deterioration ; 
 the work is inferior and the glazing has 
 often perished, indeed good glazes are 
 rare after this period until the Xlth Dy- 
 nasty ; {circa 2500 B.C.) The glazes of 
 this latter period are hard, unalterable 
 and of fine colors, some under the Xllth 
 are fine but often they are decomposed. 
 Blue is a special color of this time and it 
 is also used in the sculpture. Under 
 Pepi, IVth Dynasty, {circa 3233 B.C.,) the 
 scroll pattern first arises as a system, but 
 is not found continuously in the scarabs 
 of his period. In the Xllth Dynasty, 
 (2466-2266 B.C.,) the continuous scroll 
 
COLORS OF SCARABS. 2$ 
 
 pattern was developed, it became general 
 in the Xlllth, («><;« 2233 b.c.,) and XI Vth 
 Dynasties, and lingered as far as the 
 XlXth (1400 B.C.) 
 
 Brown scarabs were originally green 
 glazed but have faded, white were origin- 
 ally blue, excepting possibly some of 
 Amen-hotep Illrd. There are also white 
 and gray, without any glaze remaining, 
 which were originally blue or green. 
 
 The cowroids, with a rope border on 
 the back, are of the Hyksos period. 
 
 The XVIIIth Dynasty (i 700-1400 
 B.C.,) begins with some of a poor style but 
 it soon disappeared. The peculiarity of the 
 first part of this Dynasty is the dark green 
 glaze — rather greyish — this was followed 
 by those of brilliant tints in the time of 
 Amen-hotep Ilird, (i 500-1433 b.c.,) those 
 of red, yellow, violet, chocolate and other 
 colors. They are never met with later. 
 
 At the end of the XVIIIth Dynasty, 
 
26 DETERIORATION IN MANUFACTURE. 
 
 pottery rings came into general use and 
 are more frequently met with than scar- 
 abs. Their range is from Amen-hotep 
 Ilird to Rameses Ilnd. 
 
 In the XVIIIth Dynasty the art of 
 glazing deteriorated, and most of the 
 scarabs of this period have now lost their 
 original colors, and are at present only 
 browns and greys. 
 
 Under Rameses Ilnd and his succes- 
 sors the work is poorly done. 
 
 In the XXI Vth (the Saitic Period, 
 circa ']2)Z b.c.,) and in the XXVth Dy- 
 nasties, there was a revival and better 
 work and glaze and there remain of this 
 time some fine examples. 
 
 The XXVIth (666-528 b.c. Saitic,) 
 was poor in results but the work neat. 
 The scarab form had nearly run its 
 course and continued, in a debased style, 
 until the close of the native monarchy 
 with the XXXth Dynasty {circa 378 B.C.) 
 
PLACES OF MANUFACTURE. 27 
 
 Place had much to do with the differ- 
 ence between scarabs, local styles of 
 manufacture made more differences than 
 various Dynasties. This is a subject 
 very difficult to investigate ; we have but 
 few sources of information on this sub- 
 ject. At ancient Tanis (now called by 
 the Arabs, San,) they are all of schist, 
 rough and small, the glaze nearly always 
 gone ; within a short distance from there, 
 at Nebesheh, they are usually of pottery 
 with bright apple-green glazes; at Nauk- 
 ratis, the Ancient Egyptian name of which 
 was Am and which was a city in the time 
 of the Xllth Dynasty, they are mostly of 
 soft glazed pottery, or, of a blue paste, 
 and nearly all are small ; in the ruins of 
 this city was found a factory for making 
 Greek scarabs in imitation of the Egyptian 
 style.* It is said, that those with scroll 
 
 *Ten Years Digging in Egypt, etc., by W. M. Flinders 
 Petrie. London, 1892, p. 45. 
 
28 DIFFICULTY OF ASCERTAINING THE PERIOD. 
 
 border, are from the ancient city of 
 Abydos. 
 
 A curious thing is, the re-issue of 
 those of an earlier king by a later 
 monarch, examples of these are, re-issues 
 under queen Hatshepsu {circa 1600 B.C.,) 
 and Tehuti-mes Ilird {circa 1 600-1 566 
 B.C.,) of the XVIIIth Dynasty. The 
 earlier and later names are often on one 
 scarab. We cannot therefore be sure of 
 the age of a scarab, even from the in- 
 scription, as it may be of a period subse- 
 quent to the king named on it. However 
 these re-issues were only in a few special 
 periods. One point to be noted is, we 
 find similar work and color in the majority 
 of those made under each pharaoh, and 
 such style is different from that of any 
 earlier or later age ; through this we have 
 a guide as to the original dating of most 
 scarabs from the IVth Dynasty to the end. 
 No subsequent period shows us similar- 
 
DIFFICULTY OF ASCERTAINING THE PERIOD. 29 
 
 ities to the majority of the scarabs of any- 
 one king. 
 
 To the unlearned probably all scarabs 
 look alike, but to an eye educated on the 
 subject, the peculiarities of each Dynasty, 
 and even of separate reigns, become evi- 
 dent. The value of scarabs to the 
 historian is therefore great, as the study 
 of scarabs will reveal, the names of kings 
 unknown heretofore from any of the other 
 monuments so far discovered. 
 
III. 
 
 METHOD, PERIOD AND ANTIQUITY, OF EN- 
 GRAVING THE SCARAB AND OTHER 
 FORMS. USE OF RINGS. MENTION OF, 
 AND OF ENGRAVING AND SEALING, IN 
 THE OLD TESTAMENT. USE OF CYLIN- 
 DER SIGNETS BY THE EGYPTIANS. RE- 
 LATIONS WITH MESOPOTAMIA. CARVING 
 OF DIORITE AND OTHER HARD STONE. 
 THE EGYPTIANS DID NOT BORROW 
 THEIR ENGRAVING AND THE SCARAB, 
 FROM MESOPOTAMIA. DISUSE OF 
 
 SCARABS. 
 
 THE art of the lapidary is asserted in 
 the Book of Enoch, to have been 
 taught to mankind by the angel Azazel,* 
 chief of the angels who took to themselves 
 
 * The Book of Enoch, etc., by Rev. George H. Schodde, 
 Ph.D. Andover, 1882, pp. 67, 68. 
 
ARCHAIC ENGRAVING ON STONE. 3I 
 
 wives from among the daughters of men. 
 The most ancient method consisted, in 
 obtaining a flat surface by rubbing or 
 scraping, with corundum or other hard and 
 wearing stone, the stone to be engraved. 
 If a very hard stone, the incising or cutting 
 was done by driUing, wearing and poHsh- 
 ing, through attrition, by means of a 
 wooden or metal point, kept in connection 
 with a silicious sand or corundum, by the 
 medium of oil or water ; and also, by the 
 use of the punch and of the wheel. The 
 Greek artists likely used powdered emery 
 and copper drills. Bronze and iron drills, 
 and those of other metals may have been 
 used at a very early period. Pliny says, 
 corundum was used in the form of a 
 splinter fixed in an iron style. The an- 
 cients also appear at a very early period, 
 to have used diamond dust and oil, and 
 diamond splinters, framed in iron. 
 
 It has been shown by recent investiga- 
 
32 USE OF JEWELED DRILLS. 
 
 tions, that the Ancient Egyptians, before 
 the building of the Great Pyramid ; cut 
 diorite, syenite and other very hard stone, 
 by means of saws, some of them nine feet 
 long, having jeweled teeth inserted ; and 
 that they excavated the centre of large 
 blocks of hard stones for use as sarco- 
 phagi, etc., by means of tubular or circular 
 hollow drills, the cutting surface of which 
 was armed with jewels. They then took 
 out the core and broke down the par- 
 titions between the drilled holes, with the 
 chisel and hammer, and thus made large 
 excavations in the block of hard stone. 
 They also used lathes at a most archaic 
 period in cutting diorite and other hard 
 stones.* They also used the bow-drill.f 
 They also may have known and used 
 boort. 
 
 *Ten Years Digging in Egypt, 1881-1891, by W. M'. 
 Flinders Petrie, etc. The Religious Tract Soc. London, 
 1892, pp. 19, 20, 26 et seq., 119. 
 
 \Ibid., p. 119. 
 
ENGRAVING HARD STONE. 33 
 
 As early as the first Theban Dynasty, 
 the Xllth Egyptian (2466-2266 b.c.,) 
 the Dynasty in which lived the Amen- 
 em-hats and the Usertsens, the great early 
 art period of the Egyptian empire,* the 
 Egyptians engraved on amethyst, jasper 
 and rock crystal, and at that early period 
 did some of the most beautiful work re- 
 maining to us of their glyptography. The 
 signets however were not always in 
 scarab form, they were sometimes squares 
 or parallelograms.f 
 
 There is now in the Museum of the 
 Louvre in Paris, France, the finest old 
 cameo in the world. It is of the reign of 
 Amen-em-hat Ilird of the Xllth Dynasty, 
 (2300 B.C.) This was the first Theban 
 Dynasty and is a very rare period for 
 Egyptian cameo work, as they then 
 
 * Egypt Under the Pharaohs, etc., by Heinrich Brugsch- 
 Bey. London, 1891, p. %oetseq. 
 
 f M. Menant ya., Les Pierres Gravies de la Haute-Asie, 
 Paris, 1886, Part II., p. 193 et seq. 
 
34 ENGRAVING HARD STONE. 
 
 usually incised their engraving on pre- 
 cious stones and did not engrave them in 
 relief.* The stone is a square sardonyx 
 and is engraved in relief, with great fine- 
 ness on one side, with a figure the name 
 of which can be read Ha-ro-bes, the other 
 side is incised and has the figure of a 
 pharaoh killing a prisoner, whom he holds 
 by the beard, with a mace ; the cartouch 
 reads, Ra-en-ma, i.e., Amen-em-hat Illrd. 
 The intaglio work on this side is not 
 equal to that in cameo, on the other. 
 
 There is yet in existence the signet 
 ring of the celebrated Queen Hatshepsu 
 (circa 1 600-1 566 B.C.) It is made of fine 
 turquoise, cut in the form of a scarab, 
 perforated longitudinally and hung on a 
 swivel. On the under side is engraved 
 the family name of the Queen.f There 
 
 * Ibid., p. 194. 
 
 \Recueil de Travaux Relatifs a la Philol. et a I'ArchM. 
 Egypt, etc., publid de sous la direction de G. Maspero. Paris, 
 1888, Vol. X., p. 126. 
 
GLYPTICS IN EZEKIEL. 35 
 
 also exists the signet ring of Amen- 
 hotep Ilnd, (i 566-1 533 b.c.,) having in- 
 serted in it a fine green glazed scarab.* 
 
 The description of the working and 
 engraving of precious stones in the Vllth 
 century before our era, is given in Ezekielf 
 where addressing the king of Tyre, he 
 says : " Thou art covered with precious 
 stones of all kinds, with the ruby, emerald, 
 diamond, hyacinth, onyx, jasper, sapphire, 
 carbuncle, sardonyx and gold. The wheels 
 and drills of the lapidaries, were prepared 
 in thy service for the day in which thou 
 wert created." 
 
 The use of the signet ring is frequently 
 mentioned in the Old Testament. J There, 
 are also the phrases, "Sealed up in a 
 
 *ibid. 
 
 ■j-XXVIII., 13. Comp. De Luynes, Numismatique des 
 Satrapies, p. 71. G. Perrot and C. Chipiez, Histoire de 
 VArt Phenicie, Vol. III., p. 632. 
 
 X\ Kings, XXI., 8 ; Deut. XXXII., 34; Neh. IX., 38, 
 XL, i; Esth. VIII., 8, 10. 
 
36 SEALING IN HEBREW SCRIPTURES. 
 
 bag;"* "A book that is sealed ;"f 
 " Written evidence sealed ; " J " Sealed 
 with clay;"§ "Sealing with the signet 
 of the king." || There are also many 
 places referring to the use of seals in the 
 New Testament. 
 
 In Genesis, we find Thamar asking 
 from Judah, his seal, seal string and staff; 
 in pledge.** In the same book, but refer- 
 ring to a much later period,ff Pharaoh 
 takes his signet ring, in which was likely 
 set a scarab, from his hand and puts it on 
 the hand of Joseph, so as to confer sover- 
 eign authority upon him.JJ 
 
 *Job XIV., 17. 
 
 flsa. XXIX., 11; Dan. IX., 24, XII., 49, 
 
 tjer. XII., 10, XXXII., 11, 14, 44- 
 
 §Job XXXVIII., 14; Isa. VIII., 16. 
 
 iDan. VI., 17; Esth. III., 12, VIII., 8, 10 ; i Kings, 
 XXI., 8. 
 
 **Gen. XXXVIII., 18, 25, 26. 
 
 ^\/did. XLI., 42. 
 
 Xt Brugsch-Bey says : "The immigration of Joseph into 
 Egypt was about 1730 B.C., near the time of the reign of the 
 Hyksos King, Nub." Egypt Under the Pharaohs. London, 
 1891, p. 120 ei seq. 
 
ENGRAVING IN THE HEBREW SCRIPTURES. 37 
 
 In Exodus,* mention is made of the 
 engraving of Shoham stones as a signet, 
 i.e., in intaglio, as done by Betzaleel for 
 the ephod of the High Priest, and for his 
 breastplate, engraved in the same way; 
 these were hard precious stones. We do 
 not know with certainty the names of 
 these stones in English. The Hebrew 
 names of those on the first row of the 
 ephod, are ; odem, piteda^ bareketh; second 
 row, nopkesk, sapkir, yahlome ; third row, 
 leshdme, skevo, aJkalama; fourth and last 
 row, tar s his h^ shoham, yoshphd. 
 
 Some archaeologists argue, that the 
 original form of the Egyptian seal was 
 that of a cylinder, and from thence would 
 deduce, that the Egyptians, or at the least 
 Egyptian art, came from Mesopotamia. 
 I would now say, that I do not believe 
 that fact can be correctly deduced, from 
 the cylindrical form sometimes used in 
 
 * XXXIX., 6, 7, 10, 14. 
 
38 CYLINDER SIGNETS. 
 
 Egypt. The cylinder perforated is only 
 a form of the bead, and beads were one 
 of the earliest forms of decoration and 
 ornament, used by primitive man. The 
 earliest shape of genuine seals known and 
 used in Egypt, is that in the scarab form 
 and that form is peculiarly Egyptian; 
 cylinders however were sometimes used 
 by that people in early times. The 
 Egyptians at a time, to us beyond all 
 positive history, took advantage of and 
 used the intaglio seal, so as to secure, by 
 its impression, the authenticity of personal 
 acts whether done by the sovereign, his 
 chancellor, or his treasurer, or by private 
 individuals ; and they sometimes made use 
 of signets of a cylindrical form, which 
 they applied upon clay or wax, but such 
 were not frequently used in Egypt. The 
 cartouch of the earliest known king, 
 Mena, (4400 b.c.,) is in the form of the out- 
 line of the under side of the scarab. 
 
OVAL AROUND CARTOUCHES. 39 
 
 It was because of its shape, the oval, 
 ellipse, or ring form of the line around the 
 cartouch, it not having an end ; that the 
 pharaohs, always having in mind im- 
 mortality, have placed their names within 
 that form. The incised oval capable of 
 producing millions of impressions, would 
 also be thought of as an emblem of re- 
 production, renewment and eternity. 
 
 Indeed in all the different epochs of 
 its greatness, we will find used in Egypt, 
 a few cylinders of hard stone upon which 
 are well engraved cartouches. There is 
 one in serpentine in the National Library 
 of Paris bearing the name of Khufu or 
 Kheops, of the IVth Dynasty, (3733 
 B.C.,) builder of the Great Pyramid at 
 Gizeh. They have been found of soap- 
 stone made in the period of the IVth 
 Dynasty, and of schist enameled green, 
 of the periods of Amen-em-hat 1st, Amen- 
 em-hat Ilnd and of Sovkhotpu Ilird, 
 
40 CYLINDER SIGNETS, EGYPTIAN. 
 
 pharaohs of the Xllth and Xlllth Dy- 
 nasties. These were royal cylinders. 
 After the XVIIIth Dynasty such are 
 very rare in that form. 
 
 "The cylinders," says a very learned 
 writer upon Oriental Glyptic Art; "what- 
 ever may be their material, have never 
 shown the mark of a foreign influence 
 upon the soil of Egypt. Nevertheless the 
 relations of Egypt and Chaldea date from 
 the very highest antiquity."* Scarabs 
 became unfashionable in Egypt in the 
 Xllth Dynasty and cylinders were largely 
 used. They were used by the Usertsens 
 and the Amen-em-has, but after the Xllth 
 Dynasty cylinders are rare in Egypt. 
 The shape of the cartouch does not appear 
 to have been changed. 
 
 Rings came into fashion with Amen- 
 hotep Ilird and died out under Rameses 
 
 * M. Joachim Menant, Les Pierres Gravies de la Haute- 
 Asie. Recherches sur la Glyptique Orientale. Paris, 1 886, 
 Part II., p. 197. 
 
ARCHAIC DIORITE STATUES. 41 
 
 Ilnd, the last king whose name we find on a 
 bezel. I do not deny that relations existed 
 from the most archaic periods between 
 the people of Mesopotamia and those of 
 Egypt, the discoveries of the magnificent 
 sculpture in and beautifully incised writing 
 on, green diorite; one of the hardest, 
 toughest, and heaviest, stones known ; 
 found at Telloh by M. de Sarzec, which 
 had to be brought in large blocks from 
 the quarries of Sinai ; take us back to the 
 most remote period, in which we have 
 any knowledge of the inhabitants of 
 Lower Mesopotamia. One of the most 
 wonderful ancient statues in existence is 
 that of king Khaf-Ra of the IVth Dy- 
 nasty, the Khephren of the Greek writers, 
 builder of the second Great Pyramid of 
 Gizeh, (^circa 3666 B.C.,) now in the 
 Museum of Gizeh, Egypt. This statue, 
 a full sized portrait-statue, is made of 
 green diorite highly polished and is a 
 
42 CHALDEA AND EGYPT. 
 
 magnificent work of Egyptian art. Its 
 base is inscribed : " Image of the Golden 
 Horus, Khephren, beautiful god, lord of 
 diadems."* This shows, that the Egyp- 
 tians worked the quarries of diorite at 
 Sinai and sculptured in it, about 4000 B.c.f 
 The figures found at Telloh are in a 
 seated position, are sculptured in archaic 
 Egyptian style, and are covered with 
 beautifully incised writing. J 
 
 I also know from the cuneiform in- 
 scriptions, that relations existed between 
 the First Empire of Chaldea and the 
 pharaohs of the Great Pyramids of Gizeh, 
 as early as the reign of the Chaldean 
 king Naram-Sin; (^^W^ 3755 B.C.) Sub- 
 
 *Brugsch-Bey in his, Egypt Under the Pharaohs. London, 
 1891, p. 36 et seq. 
 
 fM. Auguste Mariette, Outlines of Ancient Egyptian 
 History, makes the IVth Dynasty begin at 4235 B.C. 
 
 XDe'couvertes en Chaldde par M. Ernest de Sarzec, etc. 
 Ouvrage accompagnd de planches, etc. Paris, 1884, et seq. 
 See also, Article in Harper's Magazine, January, 1894, and 
 Qabbalah, etc., by Isaac Myer. Philadelphia, 1888, p. 237 
 et seq. 
 
EGYPTIAN ART NOT CHALDEAN. 43 
 
 sequent to the periods cited, there exist 
 a number of historical facts showing the 
 knowledge of each other, possessed by 
 the inhabitants of the valley of the Nile 
 and the people of Mesopotamia.* 
 
 The same specialist in Oriental glyp- 
 tics, says: "The efforts of some learned 
 men to discover traces of a reciprocal in- 
 fluence have been fruitless. The pyramids 
 of Egypt have no affinity with those of 
 Chaldea, the sculpture of Egypt does not 
 resemble in anything that of Nineveh or 
 Caleb ; would the glyptic art have escaped 
 that individual development which charac- 
 terizes the two peoples ? I think not ; at 
 least we have no proof of it."f 
 
 And a very erudite archaeologist of 
 our day, Hodder M. Westropp, holds ; 
 that the Assyrian cylinders came into that 
 
 *See the instances given by M. Menant in his Les Pierres 
 Gravdes de la Haute-Asie. Recherches sur la Glyptique 
 Orientale, etc. Paris, 1886, p. 197 et seq. 
 
 \Ibid., p. 200. 
 
44 PERIOD OF HERETIC KINGS. 
 
 country from Egypt and did not come 
 from Assyria into Egypt* 
 
 Scarabs went out of use under the so- 
 called Heretic kings of the XVIIIth Dy- 
 nasty. Some fine enamel work on other 
 subjects was made in this period, showing 
 that art had not degenerated, indeed the 
 discoveries made in the ruins of Khuaten, 
 the present town called Tell-el-Amarna, 
 show remains of magnificent monuments 
 sculptured in the period of the Heretic 
 kings of Egypt, (^circa 1466-1400 B.C.) 
 
 The scarab became again in use in the 
 time of Hor-em-heb and Sethi I., and 
 rings again became fashionable in Egypt. 
 
 After the fall of the Ramessidian 
 kings, the priestly Dynasty of Her-hor 
 does not appear to have made use of them 
 very largely. In the recent great dis- 
 
 *Hand-book of Archaeology. London, 1867, pp. 253, 289. 
 Recently Dr. Fritz Hommel, in his, Der babylonische 
 Ursprung der dgyptischen Kultur, Miinchen, 1892, has 
 endeavored to prove the contrary. 
 
PERIOD OF HERETIC KINGS. 45 
 
 covery at Dayr-el-Baharee very few were 
 found, and none bearing the name of Her- 
 hor or his immediate family. 
 
IV. 
 
 THE OLDEST SCARABS. CLASSIFICATION AND 
 VALUE OF THE SCARAB TO THE SCHOLAR 
 OF TO-DAY. LARGE INSCRIBED HISTORI- 
 CAL SCARABS. 
 
 THE oldest scarabs, as to which one 
 can feel any certainty of their being 
 genuine, are those I have mentioned bear- 
 ing the name of Neb-Ka incised on the 
 under surface. This pharaoh was of the 
 Ilird Dynasty and was living according 
 to Brugsch-Bey, (3933-3900 b.c.)* That 
 would make 5,826 years past according to 
 Brugsch. Auguste Mariette would make 
 it much more ancient. 
 
 These scarabs were made of pottery 
 and glazed a pale green. It has been stated 
 by some archaeologists that the oldest 
 
 * Egypt Under the Pharaohs, etc. London, 1891, p. 20. 
 
FORMS OF SCARABS IN TOMBS. 47 
 
 scarabs were not engraved, the under part 
 being made to represent the legs of the 
 beetle folded under its body, but this is 
 only a supposition, as the age can only be 
 determined with any certainty, by the in- 
 scriptions incised on the under part and 
 those not so inscribed, may be of different 
 periods, some of very late times. 
 
 The forms usually met with in the 
 tombs are, first ; those with the lower part 
 as a flat level surface for the purpose of 
 having an inscription incised upon it ; 
 those having the engraving incised upon 
 such a surface ; and those with the legs 
 inserted under them in imitation of nature. 
 Sometimes the head and thorax are re- 
 placed by a human face, and occasionally 
 the body or the elytra have the form of 
 the Egyptian royal cap. 
 
 They often hold between the fore-legs 
 representations of the sun. 
 
 The smaller scarabs have as subjects 
 
48 CONTENT OF THE ENGRAVING. 
 
 engraved upon them, representations of 
 the Egyptian deities, the names of the 
 reigning pharaohs, of queens, animals, re- 
 ligious symbols, sacred, civil and funeral 
 emblems, names of priests, nobles, officers 
 of state and private individuals, ornaments, 
 plants, and sometimes dates and numbers 
 written in ciphers. Some have upon them 
 mottoes, such as: "Good Luck," "A 
 Happy Life," etc., being used for sealing 
 letters, etc., and as presents. The larger 
 sized have frequently texts and parts of 
 chapters from the Book of the Dead. 
 
 We can therefore make a general 
 classification of scarabs into : 
 
 L Mythological or Religious, con- 
 taining subjects, figures or inscriptions, 
 connected with kosmogony, kosmology, 
 or, religion. 
 
 IL Historical, containing royal car- 
 touches and names of men, and figures re- 
 lating to civil customs. 
 
CLASSIFICATION OF SCARABS. 49 
 
 III. Physiographical, containing ani- 
 mals or plants connected with consecrated 
 symbols. 
 
 IV. Funereal, connected with the Ka 
 or life of the mummy in this world, and 
 with the journey of his Ba or responsible 
 soul, through the under-world. 
 
 V. Talisman or Amulets, to preserve 
 the wearer from injury in this world, by 
 men or by evil spirits. 
 
 VI. Signets or Seals for official use, 
 to verify documents or evidence, protect 
 property and correspondence, etc. 
 
 VII. And others, which have upon 
 them only ornamental designs, as to which 
 we cannot, up to this time, ascertain the 
 meaning. 
 
 The Historical scarabs are of great 
 value in ascertaining or displaying, in 
 chronological series, the cartouches or 
 shield names, if I may be permitted thus 
 to term them, of the monarchs of Egypt ; 
 
50 HISTORICAL VALUE OF SCARABS. 
 
 going from the most remote antiquity of 
 the Egyptian kingdom, to a.d. 200. 
 
 "The Ancient Egyptians," remarks 
 the Rev. Mr. Loftie, in his admirable 
 little book; Of Scarabs, p. 30 et seq., 
 " happy people, had no money on which 
 to stamp the image and superscription of 
 their Pharaohs. A collection of scarabs, 
 inscribed with the names of kings, stands 
 therefore to Egyptian history as a collec- 
 tion of coins stands to the history of the 
 younger nations of the earth. The day 
 must come when our Universities and 
 other bodies of learned folk, will study 
 the beginnings of things as they are pre- 
 sented in Egyptian history, and some 
 knowledge of these curious little objects 
 will become indispensable to an educated 
 man * * * * ^^^^ collection now 
 arranged in the British Museum is second 
 to none." 
 
 I would also say, those in the Louvre 
 
COLLECTIONS OF SCARABS. 
 
 at Paris, are now arranged chronologically. 
 A good collection is also in the Egyptian 
 Museum at Gizeh, collected by M. Mari- 
 ette ; formerly it was very fine. Mr. W. 
 M. Flinders Petrie asserts* that most 
 have been stolen, and further says : " I 
 hear that they were mainly sold to 
 General Cesnola for New York." If 
 these are in the possession of the Metro- 
 politan Museum of New York City, it 
 possesses a genuine and rare collection 
 of scarabs. 
 
 A large number of scarabs bear the 
 names of the pharaonic kings ; this is not 
 strange when we remember that the 
 pharaoh was Horus, Khepera, and also 
 a son of Ra and of Osiris. These car- 
 touches are those of kings of orthodox 
 Egyptian descent, we do not find the 
 names of the Greek Ptolemies upon them, 
 
 * Historical Scarabs, etc., by W. M. Flinders Petrie. 
 London, 1889, p. 14. 
 
52 PROGRESS IN ART OF MAKING. 
 
 the Roman Emperors, as conquerors, 
 sometimes used them but that does not 
 prove their abstract right to do so. 
 
 The latest, in the collection belonging 
 to France, is of Nectanebo the last native 
 pharaoh, {circa 300 B.C.) 
 
 Some of them, as did those of Thot- 
 mes Ilird, bear the inscription, Ra-men- 
 kheper, i.e., Ra, the sun-god establishes 
 the future resurrection. This is found on 
 fully one-half of the specimens from the 
 XVI I Ith Dynasty down. 
 
 The art of making the scarabs as I 
 have said before, varies with the epochs. 
 The most elegantly finished are those of 
 the time of the IVth Dynasty (3733- 
 3600 B.C.,) that of the Great Pyramids ; in 
 the XI Ith Dynasty (2466-2266 B.C.,) fine 
 work again appears, then comes inartistic 
 work. Again with the XVI I Ith Dynasty 
 ( 1 700-1433 B.C.,) arises another period of 
 splendor, and the art after again deteri- 
 
VERY LARGE SCARABS. 53 
 
 orating revived under the XXVIth, the 
 Saitic Dynasty, (666-528 B.C.) 
 
 Amenophis (or Amen-hotep) Ilird 
 of the XVIIIth Dynasty, the Memnon of 
 the Greeks,* {circa 1500- 1466 b.c.,) had 
 a number of large scarabs made, their 
 object was not sepulchral nor were they to 
 be used as talisman, but they apparently 
 were made for the incising upon them, of 
 purely historical inscriptions ; such monu- 
 ments are exceedingly rare and are almost 
 limited to the time of this Pharaoh. In 
 the great building erected by him, now 
 known as the Temple of Luxor, were 
 found four of these great inscribed scarabs. 
 Rosellini has given copies and explana- 
 tions of two of them. Dr. Samuel Birch 
 has given a translation of them, which I 
 think is subject to revision. f One relates 
 to the marriage of Amen-hotep Ilird in 
 
 * Egj^Jt Under the Pharaohs, by Brugsch-Bey. London, 
 1891, pp. 205, 206, 208. 
 
 f Records of the Past, Vol. XII., p, 37 ^^ seq. 
 
54 AMENOPHIS III. 
 
 the tenth year of his reign, with his queen 
 Thya, (Taia, or Thai ;) a second relates to 
 the same subject and to the arrival of 
 Thya and Gilukipa in Egypt, with 317 
 women ; a third, now in the Vatican, men- 
 tions a tank or sacred lake, made for the 
 queen Thya, in the eleventh year and third 
 month of his reign, to celebrate the Festi- 
 val of the Waters, on which occasion he 
 entered it, in a boat of "the most gracious 
 Disk of Ra," i.e., the sun-god. This sub- 
 stitution of the boat of the " Disk of Ra" 
 for the usual boat of Amen-Ra, is the first 
 indication of a new, or heretical, sun 
 worship.* 
 
 One in the Museum of the Louvre 
 (No. 580-747, Vitrine N.) reads: "The 
 living Horus, the bull strong through the 
 Ma, the sovereign of the two regions, 
 supporter of the laws and preserver of the 
 
 * Bunsen. Egypt's Place in Hist., etc., III., p. 142, etc. ; 
 also Records of Past, above cited. 
 
AMENOPHIS III. 55 
 
 land (country,) the Horus triumphant 
 and great by his valor, vanquisher of the 
 Asiatics, king of Upper and Lower Egypt, 
 Ra-ma-neb ( the prenomen of the king,) 
 son of the sun, Amenophis TIL, giving 
 life. The queen Taia living. 
 
 Account of the lions brought from 
 Asia by his Majesty, namely : from the 
 first year to the tenth, savage lions 102." 
 
 Another in the same Museum (582-787, 
 Vitrine N.) This begins, as the preceding, 
 with an eulogy of Amenophis III. and fol- 
 lows with : " The principal consort Taia, 
 living, the name of her father (is) Auaa. 
 The name of her mother (is) Tuaa. She 
 is the consort of the victorious king whose 
 frontiers ( extend ) to the south as far as 
 Ka ro (or, Karai, perhaps Soudan,) to the 
 north as far as Naharina," i.e., Mesopota- 
 mia. There are many other historical 
 scarabs in this Museum but these have the 
 longest and most important inscriptions. 
 
56 AMENOPHIS III. 
 
 Another scarab of this Pharaoh is in 
 the collection of the Rev. W. J. Loftie, of 
 London, England. It is large, 2)% inches 
 long by 2 5^ inches wide, it is made of 
 steatite and glazed ; it tells : " The num- 
 ber of fierce lions brought in by his 
 majesty, and killed by him, from the begin- 
 ning of his first (year) to the tenth year 
 of his reign, were 102."* 
 
 *An Essay of Scarabs, by W. J. Loftie, B.A., F.S.A. 
 London, (125 copies printed,) pp. 37, 38. 
 
V. 
 
 WHERE USUALLY FOUND AND THE MODE 
 OF WEARING SCARABS BY THE EGYP- 
 TIANS. BOOK OF THE DEAD. EGYPTIAN 
 SCARABS FOUND IN MESOPOTAMIA. THE 
 SCARAB IN CHRISTIANITY. 
 
 THE small sized scarabs were usually 
 incised with hieroglyphics and per- 
 forated longitudinally ; they are generally 
 found on the breasts of mummies next 
 the skin or suspended from the neck, by 
 a wire of gold or other metal, or a string 
 going through them, or worn like a ring 
 Stone on the forefinger of the left hand ; 
 and sometimes, grasped inside of the 
 closed left hand. The inscriptions on 
 them usually run from right to left. One 
 
58 MODE OF WEARING SCARABS. 
 
 method of wearing them by the living, a 
 very ancient one, was by stringing them 
 on a cord or a wire, so that they could be 
 worn as a bracelet on the wrist, a necklace 
 around the throat, or as a pendant to a 
 necklace. The engraved base serving not 
 only as an amulet but also as the private 
 signet of the owner. Soldiers wore them 
 suspended around the neck, as a talisman 
 when going into battle and also to instil 
 courage in them during the fray. But 
 the most usual mode of mounting them 
 by the living, was as a stone for a finger 
 ring on a swivel, or a wire, passing through 
 the longitudinal perforation and then 
 curved into a ring shape ; this was usually 
 worn on the forefinger of the left hand, 
 as that finger was thought by the Egyp- 
 tians, to contain a nerve leading directly 
 to the heart ; the engraved part was 
 turned next to the flesh. M. Mariette 
 says, that the mummies of the Xlth 
 
SCARABS WITH EXTENDED WINGS. 59 
 
 Dynasty nearly always have a scarab on 
 the little finger of the left hand.* 
 
 Sometimes they were made of baked 
 clay or cut in steatite, with the head of a 
 hawk, cow, ram, dog, cat, lion, or even of a 
 man, and such have been found buried 
 with the mummies. Those found on the 
 breasts of mummies embalmed most care- 
 fully and expensively, and in immediate 
 contact with the flesh, have sometimes 
 bodies of stone with extended wings, as 
 if flying ; these wings sometimes having 
 been made of metal, frequently of gold, 
 and at other times of cut stone.f Those 
 found made of stone with extended wings, 
 also had the latter often made of lead or 
 silver; when of blue pottery, the wings 
 were generally made of the same material. 
 
 On the lids of the outer cases of many 
 coffins, especially of the finest ; the posi- 
 
 * Cat. of the Museum of Boulak, p. 34. 
 f Pettigrew, Hist, of Mummies, p. 220. 
 
6o SCARABS ON MUMMY CASES. 
 
 tion over the breast of the mummy was 
 occupied by a large winged scarabaeus, 
 moulded apparently, of pasteboard or of 
 successive layers of gummed linen, and 
 then beautifully painted in colors. This 
 was to act as the protector Khepra, of the 
 ka or immaterial vitality of the saku or 
 mummy. The Egyptians had a com- 
 plicated psychology which we will refer 
 to more fully hereafter. 
 
 Those within the coverings were most 
 probably put inside of the mummy wrap- 
 pings to act as talisman, like the writing 
 upon the linen wrappings, and the band- 
 elettes inscribed with texts from the Book 
 of the Dead, or, the Shait an Sensen, i.e., 
 Book of the Breathings of Life, and as 
 also were enclosed, copies of entire chap- 
 ters and parts, of the Book of the Dead, 
 written upon papyrus or linen; or inscribed 
 on the large stone scarabs, which were 
 put in the body of the corpse, to take the 
 
SCARABS AS TALISMAN, 6 1 
 
 place of the heart, the last having been 
 deposited with the lungs, in the jar of 
 Tuamautef, one of the four Canopic jars. 
 The idea being to drive away evil spirits, 
 supposed to be injurious to the passage 
 of the soul of the dead, upon its journey 
 through the under-world to the new birth 
 and power of transformation, in the eternal 
 heaven of the Egyptians. 
 
 There appears to have been two divi- 
 sions of that eternal heaven, one called 
 Aar and Aanrit, the place in which agri- 
 cultural labors were performed, and the 
 other Hotep, the place of repose. Both 
 are mentioned in the Book of the Dead. 
 
 Indeed some chapters of the Book of 
 the Dead were only inscribed on the 
 linen winding sheet of the mummy, and 
 the texts of the CLIVth chapter were only 
 recovered recently, upon the unrolling of 
 the mummy of Tehuti-mes, or Thotmes, 
 Ilird (1600 B.C.,) of the XVIIIth Dy- 
 
62 BOOK OF THE DEAD. 
 
 nasty, the great warrior king of Egypt, 
 found a few years past at Dayr-el-Baharee; 
 inscribed upon his linen winding sheet. 
 As the winding sheet was the only proper 
 place for this text, and as it is unique, it 
 likely would not ever have been known, 
 if this Pharaoh's mummy had not been 
 discovered unmutilated. 
 
 The small scarabs were usually placed' 
 upon the eyes or the breast, sometimes 
 over the stomach. They were strung into 
 a net to cover the corpse and were sewed 
 on the wrappings. As many as three 
 thousand have been found in one tomb. 
 
 Egyptian scarabs were found by Mr. 
 Layard, in his explorations on the banks 
 of the Khabour in Mesopotamia, at Arban; 
 and he gives plates of the same.* Three 
 are of the reigns of the Egyptian kings 
 Thotmes Ilird, and one of Amenophis 
 
 * Discoveries in the Ruins of Nineveh and Babylon, etc., 
 by Austen H. Layard, M.P. New York, 1853, p. 280 et seq. 
 
SCARABS IN MESOPOTAMIA. 63 
 
 Illrd. They are mostly of steachist, and 
 of the XVII Ith Dynasty. He found one 
 of hard stone, an agate, engraved with an 
 Assyrian emblem.* He also found at 
 Nimrud ; cubes of bronze upon which 
 were scarabs with outstretched wings, 
 inlaid in gold,f and bronze bowls with 
 conventional forms of the scarab, rather 
 Phoenician than Egyptian, in the centre 
 of the inside. J 
 
 After the Christian era the influence 
 of cult of the scarab was still felt. St. 
 Ambrose, Archbishop of Milan, calls Jesus: 
 ''The good Scarabseus, who rolled up 
 before him the hitherto unshapen mud of 
 our bodies." § St. Epiphanius has been 
 quoted as saying of Christ: " He is the 
 scarabseus of God," and indeed it appears 
 
 * Ibid., p. 595. 
 
 \Ibid., p. 196. 
 
 Xlbid., p. 186. 
 
 § Works, Paris, 1686, Vol. I., col. 1528, No. 113. Egyp- 
 tian Mythology and Egyptian Christianity, etc., by Samuel 
 Sharpe. London, 1863, p. 3. 
 
64 CHRISTIAN SCARABS. 
 
 likely that what may be called, Christian 
 forms of the scarab, yet exist. One has 
 been described as representing the cruci- 
 fixion of Jesus ; it is white and the engrav- 
 ing is in green, on the back are two palm 
 branches ; many others have been found 
 apparently engraved with the Latin 
 
 *An Essay of Scarabs, by W. J. Loftie, B.A., F.S.A., 
 pp. 58, 59. 
 
VI. 
 
 THE POSITION OF THE SCARAB IN ANCIENT 
 EGYPTIAN RELIGION AND THE BOOK OF 
 THE DEAD. EGYPTIAN PHILOSOPHY. 
 
 ADVANCED INTELLECTUALITY OF EGYPT 
 SIX THOUSAND YEARS AGO. DEITIES OF 
 LIBRARIES AND LEARNING. ANCIENT 
 LIBRARIANS AND BOOKS. THE DIVISION 
 OF LEARNED MEN INTO DIFFERENT 
 BRANCHES OF STUDY. THE STATEMENTS 
 OF GREEK WRITERS ON EGYPTIAN 
 THOUGHT NOT TO BE DEPENDED UPON. 
 QUOTATIONS FROM THE BOOK OF THE 
 DEAD ON THE SYMBOLISM OF THE 
 SCARAB^US DEITY. THE SYMBOLISM OF 
 THE GREAT SPHINX. FURTHER QUOTA- 
 
66 SCARAB THE SYMBOL OF RESURRECTION. 
 
 TIONS FROM THE BOOK OF THE DEAD, 
 ON THE SYMBOLISM OF THE SCARAB 
 DEITY. 
 
 AS I have already said : the larger 
 L scarabs are usually found in the 
 body of the mummy in place of the heart, 
 which was always taken out of the corpse 
 and placed in one of the visceral vases, that 
 of Tuamautef. The scarab was a symbol 
 of the re-birth, resurrection and the 
 eternal life of the soul, pronounced pure 
 at the psychostasia ; and we know from 
 the Book of the Dead, that at the moment 
 of resurrection, in analogy to the begin- 
 ning of terrestrial life, it was the heart 
 that was asserted to be given to the dead 
 so as to receive the first vitality of the 
 second birth, it was through the heart that 
 the mummy would revive, thence the in- 
 scribed scarab was placed in the mummy 
 in the place formerly occupied by its heart 
 
BOOK OF THE DEAD. 6^ 
 
 when in terrestrial life. Sometimes the 
 representation of a human heart was en- 
 graved on the scarabseus. The small 
 scarabs are not often found inside of the 
 mummy. But frequently large stone 
 scarabs have been found in it in the place 
 of the heart, on which, incised in very small 
 characters, are portions of the Book of the 
 Dead. Those usually inscribed are, the 
 XXXth chapter or those parts of the 
 LXIVth, line 34, or of the XXVIIth chap- 
 ters, which relate to the heart of a man. 
 They begin usually with the formula : 
 " My heart which comes from my mother, 
 my heart which is necessary for my trans- 
 formations," etc. They are, following the 
 commands in the Book of the Dead, 
 frequently set in gold, sometimes in bronze, 
 and sometimes are incised with the shape 
 of the hieroglyph for the heart. 
 
 At some very remote period, so remote 
 that we cannot even surmise its date, the 
 
68 EGYPTIAN PHILOSOPHY. 
 
 scarabaeus symbol was considered as em- 
 bodying not only the idea of the creator 
 but also, the idea of the life beyond the 
 grave in eternal futurity. Some scholars 
 assert that the Egyptians rejected every 
 abstraction and did not have any philos- 
 ophy. This I do not and cannot believe 
 from my investigations of their learning, 
 but I do think, that we have not yet 
 grasped nor understood that philosophy 
 in its fullness, from the few remnants of 
 it which have reached our day. The 
 oldest texts and monuments show, a high 
 condition of culture and thought as well 
 as artistic feeling ; the unknown deity was 
 idealized and never represented to the 
 eye on the monuments of early times; 
 the Great Sphinx, itself a philosophical 
 abstraction, was made long before the his- 
 torical period ; and the Book of the Dead, 
 shows beneath its pages, a hidden re- 
 ligious metaphysical philosophy not yet 
 
SECRET TRADITION. 69 
 
 unraveled. This was, likely, secretly 
 taught by word of mouth as Qabbalah 
 or Oral Tradition to the initiates, and was 
 never put into writing. Some of these 
 ideas we have just grasped, for instance, 
 we now have some knowledge of the 
 Egyptian divisions of the spiritual or im- 
 material part of man, of his psychology, 
 and upon studying these divisions one can 
 readily imagine, a secret religious philoso- 
 phy accompanying those separations of 
 the spiritual in man. We are also ob- 
 taining some knowledge, of their idea of 
 God and of their kosmology and kosmo- 
 gony. 
 
 Six thousand years ago Egypt had at- 
 tained great advancement. " Its religion 
 was established. It possessed a language 
 and writing. Art under the IVth and Vth 
 Dynasties had reached a height which the 
 following Dynasties * never surpassed. 
 
 * Unless it be the Xllth. Myer. 
 
70 ARCHAIC INTELLECTUALITY. 
 
 It had an especially complicated adminis- 
 tration, the result of many years. The 
 Egyptians had civil grades and religious 
 grades, bishops as well as prefects. Regis- 
 tration of land surveys existed. The 
 pharaoh had his organized court, and a 
 large number of functionaries, powerfully 
 and wisely arranged, gravitated around 
 him. Literature was honored and books 
 were composed on morals, some of which 
 have reached our day. This was under 
 the Ancient Empire during which existed 
 the builders of the Pyramids."* The 
 deities of literature and of libraries already 
 existed, they were Thoth, the Greek 
 Hermes; Atmu, of Thebes ; Ma or Maat, 
 goddess of the harmony of the entire uni- 
 verse, or its law of existence, and of right- 
 eousness ; Pacht, the mistress of thoughts ; 
 Safekh, goddess of books, who presided 
 
 * La Galerie de V £,gypte Ancienne, etc., by Aug. Ed, 
 Mariette-Bey. Paris, 1878, pp. 46, 47. 
 
ANCIENT EGYPTIAN LIBRARIES. 7 1 
 
 over the foundations of monuments and 
 who was venerated at Memphis as early 
 as the IVth Dynasty; Selk, who was also 
 the goddess of libraries. 
 
 "In one of the tombs at Gizeh, a 
 great functionary of the first period of 
 the Vlth Dynasty {circa 3300 B.C.,) takes 
 the title of: 'Governor of the House of 
 Books.' This simple mention incidentally 
 occurring between two titles, more exalted, 
 would suffice, in the absence of others, to 
 show us the extraordinary development 
 which had been reached in the civilization 
 of Egypt at that time. Not only had 
 that people a literature, but that literature 
 was sufficiently large to fill libraries ; and 
 its importance was so great, that one of 
 the functionaries of the court was espe- 
 cially attached to the care and preser- 
 vation of the royal library. He had, 
 without doubt, in his keeping with the 
 contemporaneous works, the books written 
 
72 ANCIENT EGYPTIAN BOOKS. 
 
 under the first Dynasties, books of the 
 time of Mena and perhaps of kings 
 anterior to Mena. The works in the 
 library would be composed of religious 
 works ; chapters of the Book of the Dead, 
 copied after authentic texts preserved in 
 the Temples ; scientific treatises on geom- 
 etry, medicine and astronomy; historic 
 books in which were preserved the sayings 
 and doings of the ancient kings, together 
 with the number of the years of their 
 lives and the exact duration of their 
 reigns ; manuals of philosophy and practi- 
 cal morals and perhaps some romances," 
 etc.* 
 
 The learned of that ancient people 
 followed special lines of study and 
 thought. There was a division of them 
 known as the Herseskta, or Teachers of 
 Mysteries. These were subdivided, 
 
 * Histoire Ancienne des Peuples de I' Orietii, by G. Mas- 
 pero. Paris, 1886, p. 68 et seq. 
 
TEACHERS OF THE MYSTERIES. 73 
 
 among other divisions into : " The Mys- 
 tery Teachers of Heaven," or, the astron- 
 omers and astrologers ; " The Mystery 
 Teachers of All Lands," or, the geog- 
 raphers and those who studied other 
 peoples and countries; "The Mystery 
 Teachers of the Depth," likely, the 
 possessors of a knowledge of minerals, 
 mining, varieties of rocks, etc.; "Mystery 
 Teachers of the Secret Word," doubtless 
 those interested in abstract thought, re- 
 ligious metaphysics and philosophy ; 
 "Mystery Teachers of the Sacred Lan- 
 guage," men who devoted themselves to 
 grammar and the form of writing ; "Mys- 
 tery Teachers of Pharaoh, or, * of all the 
 commands of Pharaoh,'" wise men, likely 
 private scribes and secretaries of the king; 
 " Mystery Teachers who examine Words," 
 likely learned men who sat as judges to 
 hear complaints, and sift the opposing 
 statements of litigants and witnesses. 
 
74 WRITERS ON EGYPTIAN THOUGHT. 
 
 The learned writers known as scribes 
 were also divided into many branches.* 
 
 We cannot accept the statements of 
 most of the Greek authors upon this sub- 
 ject, for the study of the last few years of 
 the Ancient Egyptian papyri and other re- 
 mains, shows that they either did not know 
 or they willfully misrepresented, Egyptian 
 abstract thought ; about the only works, 
 outside of the papyri and the monuments, 
 from which we can gather as to it with any 
 sureness, meagre details ; are the writings 
 attributed to Hermes Trismegistos ; the 
 Osiris and Isis, of Plutarch ; the work as- 
 cribed to Horapollon, and the book of 
 lamblichus, entitled : A Treatise on the 
 
 *Brugsch-Bey in, Egypt Under the Pharaohs. London, 
 1 891, pp. 25, 26. As to the knowledge of the Ancient 
 Egyptians ; Comp. Egyptian Science from the Monuments 
 and Ancient Books, treated as a general introduction to the 
 History of Science, by N. E. Johnson, B.A., etc. London, 
 (1891?) Ten Years Digging in Egypt, 1881-1891, by W. M. 
 Flinders Petrie, etc. London, 1892, pub. by The Religious 
 Tract Society. 
 
GREEK AUTHORS INCORRECT. 75 
 
 Mysteries. The Greek writers upon 
 Ancient Egypt, Herodotus, Diodorus 
 Siculus, Strabo,Thales, Plato, Pythagoras, 
 Solon, and others, of less note ; give but 
 little assistance, indeed in many cases 
 their statements are misleading. It is a 
 question yet to be solved, as to how much 
 of the foundations of the philosophy of 
 Pythagoras, Plato, Solon and other Greek 
 writers, were obtained from the learned 
 men of Egypt or their writings.* 
 
 Chapter XXX. of the Per-em-hru, or, 
 Book of the Dead, has frequently in the 
 papyrus copies, a picture of the soul of the 
 dead in adoration before a scarabseus set 
 upright upon a support. This chapter 
 is entitled : "Chapter of not allowing the 
 heart of a man to have opposition made 
 to it in the divine inferior region." It says 
 
 *Comp. La Morale Egyptienne, etc., by E. Amelineau. 
 Paris, 1892. Introd. pp. LXXXII. et seq., XX. etseq. Ritual 
 Fune'raire de Pamonth, by M. Eugene Revillout. Paris, 
 i88q. 
 
76 SCARAB PLACED IN MUMMY. 
 
 towards the end : " This chapter is to be 
 saidoverascarabaeus of hard stone, formed 
 and set in gold, which should be placed in 
 the breast of the man, after the opening 
 of the mouth has been made and the head 
 anointed with oil ; then the following 
 words shall be said over him in right 
 of a magical charm : * My heart which 
 comes to me from my mother, my heart 
 which is necessary to me for my transfor- 
 mations.'" See, Appendix A. 
 
 The whole of this chapter was fre- 
 quently engraved upon the large scarabs, 
 which were placed in the breasts of the 
 mummies in place of the heart. 
 
 The LXIVth chapter of the Book of 
 the Dead, is one of the oldest of the entire 
 collection and line 34 et seq., uses the 
 same language as to the heart, and says : 
 "Put it on a scarabaeus of hard stone set 
 in gold, in the breast of the mummy, 
 having engraved on it : ' My heart is my 
 
FROM THE BOOK OF THE DEAD. 77 
 
 mother,' " etc. This chapter is fuller than 
 the other just cited. 
 
 The CLXIIIrd chapter, lines 9, 10, 
 says: "O Amen bull-scarabseus, master 
 of the eyes : 'Terrible with the pupil of the 
 eye ' is thy name. The Osiris * * * 
 (here the name of the deceased was in- 
 serted,) is the emanation of thy two eyes." 
 That is, Amen is here invoked as the bull- 
 symbol of generation and also as the 
 scarabaeus, that is, as the creator who 
 has engendered himself. 
 
 Chapter CLXV. of the same book, 
 has as a vignette or picture : The god 
 Khem, ithyphallic, with the body of a 
 scarab, etc., line 11 reads: " I do all thy 
 words. Saying (them) over the image of 
 the god raising the arm, having the double 
 plume upon his head, the legs separated 
 and the body of the scarabaeus." 
 
 The rising sun or Horus, in whose 
 arms it was asserted, the dead arose into 
 
78 FROM THE BOOK OF THE DEAD. 
 
 the Upper life, was represented by the 
 scarabseus under the name of Khepra, 
 Khepera, or Khepri, this name among its 
 other meanings signifying : " The itself 
 transforming," and this is hieroglyphically 
 written by the use of the scarabaeus. 
 The body of Khepera as a deity is sur- 
 mounted in some of the representations, 
 by a scarab in place of a human head. 
 
 In chapter XXIV. of the Book of the 
 Dead, we read : " Khepra transforms 
 itself, (or, gives itself a form to itself,) on 
 high, from the thigh of its mother." This 
 is more fully developed in a papyrus in 
 the Louvre which reads : " The majesty 
 of this great god attains that reign ( the 
 twelfth division of the subterranean world, 
 responding to the twelfth hour of the 
 night,) which is the end of absolute dark- 
 ness. The birth of this great god, when 
 it became Khepra, took place in that 
 region * ♦ * j|- ^g^t out from the 
 
OF KHEPRA. 79 
 
 inferior region. It joined the boat mad. 
 It raised itself above the thighs of Nut." 
 
 "O Khepra who created itself on high, 
 from the thigh of its mother, i.e., Nu, or 
 Nut." * 
 
 Nut was the goddess personifying the 
 vault of heaven, the sky, and the space, in 
 which the sun was supposed to have been 
 born. The scarab it must be remembered 
 was in the Egyptian thought, an andro- 
 gyne. 
 
 In a papyrus now in Turin, Italy, we 
 may read : " I am Khepera, the morning ; 
 Ra, the midday; Tum, the evening." It 
 is said of Khepra as of Horus, that it pro- 
 duced the Ma, i.e., the law or harmony 
 which uphold the universe, and it is 
 
 merged with a form of Horus, under the 
 
 «?■■ 
 
 * Le Papyrus de Neb-Qed {exemplaire hieroglyphique du 
 Livre des Morts,)reproduit, etc., par Theodule D&vinsiavec la 
 traductioji du texte par Paul Pierret conservateur-adjoint du 
 Mus'ee Egyptian du Louvre, Paris, 1872, pi. III., col. 13, 
 14, P- 3- 
 
8o OF KHEPRA. 
 
 name of: " Harmakhis-Kheprawho gives 
 itself its form." One of the parts played 
 by Khepra in Ancient Egyptian thought, 
 is condensed in that figure which we find 
 on the top of some of the Osirian naos's 
 or arks, the scarab in the middle of the 
 disk emerging from the horizon. 
 
 The perpetuity of the transformations 
 or the power to become, whenever it 
 pleased, the form it desired ; was every- 
 where recalled to the mind of the people 
 of Ancient Egypt, by the symbolic figure 
 of the scarab, the hieroglyph of the words : 
 To become, to be, to be existing, as also 
 creator, an amulet of power above all 
 others. " Khepra in its bark is Har-em- 
 Khu (or, Harmakhis) himself," (chapter 
 XVII. Book of the Dead, line 79.) The 
 latter is the sun re-born every day at sun- 
 rise in the East under the name of Horus, 
 it is : " Horus in the horizon," the con- 
 queror of darkness. The scarab as Tum- 
 
THE GREAT SPHINX. 8l 
 
 Ra-Khepra is the, "illuminator of the 
 double earth at its going out of the under- 
 world, great god, and master of the Ma .•" 
 that is, of the Harmony and Law, whereby 
 the universe came into being and exists. 
 
 The similarity attached to the idea in 
 the symbolism of the sphinx, causes the 
 close student of Egyptology, to see, that 
 the scarab and the sphinx represent similar 
 ideas. The Great Sphinx of Gizeh near 
 the Great Pyramids, is an image of Ra- 
 Harmakhis or, " Horus in the two hori- 
 zons," (the rising and the setting sun ;) 
 one of the names of the sphinx is seshep 
 (i.e., to make the light.) The sphinx is 
 said to be, an emblem of energy and force 
 united to intellect, it is one of the very 
 earliest of the Ancient Egyptian emblems, 
 that of Gizeh was old and needing repairs 
 when the Pyramids were being built ; 
 {circa 3733 B.C.) That abstraction does 
 not appear to me, to be beyond the phi- 
 
82 THE GREAT SPHINX, 
 
 losophy of the archaic Egyptians. The 
 head of the Great Sphinx signified the 
 Khu, or intellectual part of the soul, in 
 their psychology; and the lion-shaped 
 body, signified force, vitality or energy, the 
 life principle ox Ka^^ 
 
 The promise of the resurrection of 
 the soul was symbolized, by the Great 
 Sphinx of Gizeh, old at the beginning of 
 the Ancient Ei^ipire ; by the PhcEnix, and 
 by the Scarabj the antiquity of the sym- 
 bolism of which no Egyptologist has 
 yet fathomed. We have it set forth in 
 writing on the inscriptions of the earliest 
 Dynasties.f 
 
 * Comp. as to the Sphinx, Egypt Under the Pharaohs, by 
 Heinrich Brugsch-Bey. London, 1891, pp. 37, 38, and es- 
 pecially p. 199 et seq. Also G. Maspero in his, Histoire 
 Anciemte des Peuples de I ' Orient. Paris, 1886, pp. 28, 50, 
 64, 209. 
 
 f Comp. Recherches sur les nionum. qu'onpeut attribuer 
 aux six premieres Dynasties de Manet/ton, etc., by M. Le 
 vicomte Emmanuel de Rouge. Paris, Imp. Imper., 1866. 
 Recueil de Travaux Relatifs a la Philol. et a V Arch. Egypt, 
 et Assyri, edited by Maspero, Vol. III. and IV., 1882 et seq. 
 
THE GREAT SPHINX. 83 
 
 On a stele found between the paws of 
 the Great Sphinx of Gizeh is : " The 
 majesty of this beautiful god speaks by 
 its own mouth, as a father speaks to his 
 child, saying : Look to me, let thine eye 
 rest on me, my son Thutmes ! I, thy 
 father, Harmakhu-Khepra-Ra-Tum, I 
 give thee the kingdom," This monarch 
 was Thutmes IVth (1533 b.c.)* 
 
 In the interior of the pyramid of Mer- 
 en-Ra (or Mirinri 1st,) 3200 B.C., was in- 
 scribed on the walls : "And they install- 
 ing this Mihtiwisaoiif Mirini upon their 
 thrones at the head of the divine Nine, 
 mistress of Ra, it who has its dwelling 
 fixed, because they cause that Miktimsaouf 
 Mirini may be as Ra, in its name of the 
 
 *Comp. Egypt Under the Pharaohs, etc., by Heinrich 
 Brugsch-Bey. London, i8gi, p. igg ^2* j'^^. The Nile. Notes 
 for Travellers in Egypt by E. A. Wallis Budge. Litt, D., 
 F.S.A. London, 1892, pp. 194-5. Hist, of the Egyptian 
 Relig., by Dr. C. P. Tiele, trans, by James Ballingal. Boston, 
 1882, p. 81 et seq. 
 
84 INSCRIPTION, PERIOD OF MER-EN-RA. 
 
 ScarabcsuSy and thou hast entered as to 
 thyself as Ra," etc.* 
 
 " Salutation to thee Tumu,f salutation 
 to thee, Scarabseus-god, who art thyself; 
 thou who liftest up, in that holding thy 
 name of lifter up ('from the earth,' 'the 
 stairway,' or 'stairs,') and who art 
 (Khopiru) in this, holding the name of 
 the Scarabaeus-god ( Khopiru ) ! Salu- 
 tation to thee Eye of Horus, whom it has 
 furnished with its two creating hands 
 (Tumui,)" etc. J 
 
 Chapter XVII., line 75, of the Book 
 
 * Recueil de Travaux Relatifs a la Philol. et a V Arch. 
 JEgypt., etc., publie de sous la direction de G. Maspero, Vol. 
 XI., fas. I, pp. 2, 3. See also as to mention of Tumu, the 
 Scarabseus, in the pyramid of Pepi II. (Nefer-ka-Ra) 3166 
 B.C. /^/^., "Vol. XII., pp. 144, 153. 
 
 f Tumu or Tmu was also called Hor-em-khu, i.e., Horus 
 on the horizon, or, the rising sun, he was the deity Harmakhis 
 of the Greeks ; his symbol, as before mentioned, was the 
 Great Sphinx. Egypt Under the Pharaohs, by Brugsch-Bey. 
 London, 1891, pp. 199, 201. As to Tum, see Supra. 
 
 XRectieil, etc., before cited. Vol. XII., p. 160 et seq., 189, 
 190. Pyramid of Pepi II. See also the Book of the Dead, 
 Turin Mss. ch. CXLI., A. 6 ; Ibid., ch. XVII. beginning; 
 Ibid., ch. LXXIX., 1. i ; Ibid., ch. LXXVIII., 1. 12. 
 
OF KHEPRA. 85 
 
 of the Dead, reads: "O Khepra in its 
 boat ! the society of the gods is its body, 
 in other words, it is Eternity." 
 
 Chapter XXIV., lines i, 2, say: "I 
 am Khepra who gives to itself a form 
 on high, from the thigh of its mother, 
 making a wolf-dog, for those who are in 
 the celestial abyss, and the phoenix, for 
 those who are among the divine chiefs." 
 That is, as Harmakhis. 
 
 Chapter XV., lines 3, 4, read: "Salu- 
 tation to thee, Harmakhis-Khepra who to 
 itself gives a form to itself! Splendid 
 is thy rising in the horizon, illuminating 
 the double earth with thy rays." The 
 same chapter, line 47, reads : " Khepra, 
 father of the gods! He (the defunct) 
 has never any more injury to fear, thanks 
 to that deliverance." 
 
 Chapter CXXXIV., line 2, says : 
 " Homage to Khepra in its boat who 
 every day overthrows Apap." Comp., 
 
86 KHEPRA DEFEATS THE EVIL ONE. 
 
 chapter CXXX., line 21, XLL, line 2. 
 Apap was the evil serpent, the executioner 
 of the gods, that is, the principal evil one ; 
 and Khepra, the scarabseus deity, over- 
 throws the principal evil one, every day, 
 according to this text. 
 
 "The Osiris * * * (name of the 
 defunct was inserted in this blank,) is 
 considered as a lord of eternity, he is 
 considered as Khepra, he is lord of the 
 diadem, he is in the eye of the sun," etc., 
 says chapter XLII., lines 12, 13 ^^ seg'. 
 
 And in chapter XVII., which is one of 
 the oldest chapters of the Per-em-hru, 
 lines 76, "]"], 78, is; "O Khepra in thy 
 boat! (i.e., as Harmakhis) the body of 
 the gods is even thy body, or so to say, 
 it is Eternity. Save Osiris * * * 
 from those watching judges (i.e., Isis 
 and Nephthys,) to whom the master of 
 spells has entrusted, at his pleasure, the 
 watching of his enemies — whom the 
 
PUNISHMENT IN THE UNDER-WORLD. 87 
 
 executioner will strike — and from whose 
 observation none escape. Let me not fall 
 under their sword ; let me not go into 
 their place of torture; let me not remain 
 supplicating in their abodes ; let me not 
 come into their place for execution ; 
 let me not sit down in their boilers ; let 
 me not do those things which are done by 
 those whom the gods detest," etc. 
 
 Further according to the Book of the 
 Dead, the soul of the dead man, says: 
 " I fly among those of the divine essence, 
 I become in it, Khepra * * * I am 
 that, which is in the bosom of the gods." 
 (Chapter LXXXIII., lines i, 2.) 
 
 Another text reads : " O it who 
 establishes the mysteries which are in me, 
 produce the transformations as Khepra, 
 going out of the condition of the disk so 
 as to give light ( or, to enlighten. ) " 
 Chapter LXIV., line 16. (Comp. also 
 chapter XCIII.) 
 
88 BELIEF IN THE RESURRECTION. 
 
 Another text says : " I give vigor to 
 the murdering sword which is in the hand 
 of Khepra against the rebels." (Chapter 
 XCV, line 3.) 
 
 Khepra is also called, Tum-Khepra. 
 (Chapter CXLL, hne 6.) 
 
 Reaching the eternal abode, the soul, 
 says : "I am intact, intact as my father 
 Osiris-Khepra, of whom the image is, the 
 man whose body is not decomposed." 
 (Chapter CLIV., lines i, 2.) 
 
 On articles of furniture, on toys, on 
 the coffins of mummies, on papyri and 
 linen and other monuments, the scarabseus 
 appears and sets off in a strong light, the 
 Egyptian belief in the resurrection and 
 re-birth of the pious dead. The very idea 
 of the transformation is shown, by the 
 hieroglyph of the scarab for the word 
 Kheper, i.e., to be, to become, to raise up. 
 One of the most urgent prayers to be 
 found in many places, in the Book of the 
 
RE-BIRTH OF THE DEAD. 89 
 
 Dead as made by the deceased, is, that 
 he may go out of the under-world to the 
 higher regions of Hght, and have power 
 to "go forth as a living soul, to take all 
 the forms which may please him." Chabas 
 says as to this: "We know that such 
 was the principal beatitude of the elect 
 in the Egyptian heaven ; it allowed the 
 faculty of transformation into all the 
 universe under the form wished for." 
 The god Khepra with folding wings sym- 
 bolized these metamorphoses. 
 
 It figures continually in the sepulchral 
 paintings on the walls of the hypogea of 
 Thebes, and it announces the second birth 
 of the soul to the future eternal life. Some 
 figures have the scarab over the head, 
 sometimes in place of the head. In the 
 Great Temple at Edfu a scarab has been 
 found portrayed with two heads, one of a 
 ram, the symbol of Amen, or Ammon ; 
 the hidden or mysterious highest deity of 
 
go RE-BIRTH OF THE DEAD. 
 
 the priesthood especially of Thebes ; the 
 other of a hawk, the symbol of Horus, 
 holding in its claws a symbol of the 
 universe.* It may symbolize by this form, 
 the rising sun and the coming of the 
 Spring sun of the vernal equinox in the 
 zodiacal sign of the ram, but more likely 
 has a much deeper religious meaning.f 
 Represented with the head and legs of a 
 man the scarab was an emblem of Ptah. 
 
 * Religions de V Antiquity, etc., by J. D. Guigniaut, 
 founded on the German work of Dr. Fred. Creuzer. Paris, 
 1825, Vol. I., part 2, pi. XLVIII., 187b. Compare the 
 other curious figfures of the scarabseus in this volume, also p. 
 948 et seq. 
 
 f Comp. Wilkinson, Manners, etc., of the Ancient Egyp- 
 tians, 2nd series. London, 1841, Vol. II., p. 260, Vol. I., 
 pp. 250, 256. 
 
VII. 
 
 IMPORTANCE OF THE HEART IN THE AN- 
 CIENT EGYPTIAN RELIGION. IMMOR- 
 TALITY OF THE SOUL ACCORDING TO 
 THAT RELIGION. SYMBOLISM OF THE 
 SCARAB IN THEIR DOCTRINE OF SUCH 
 IMMORTALITY. NO THING IN THIS UNI- 
 VERSE ABSOLUTELY DESTROYED, ONLY 
 CHANGED. THE IDEA OF METEMPSY- 
 CHOSIS IN ANCIENT EGYPT. ELEVATED 
 IDEAS AS TO THE DEITY. HYMN TO 
 AMMON-RA CITED. QUOTATIONS AS TO 
 EGYPTIAN PHILOSOPHY, EVOLUTION OF 
 THE UNIVERSE AND KOSMOGONY. OF 
 KHEPRA AND OF TUM OR ATMU. EGYP- 
 TIAN PSYCHOLOGY AND ITS DIVISIONS. 
 
 THE human heart, the first life principle 
 of human existence and regenera- 
 tion, the first apparent individuality of 
 embryonic human life ; was symbolized, 
 
92 PRESERVATION OF THE HEART. 
 
 in the Per-em-Hru, i.e., the Book of the 
 Dead, by Khepra, the scarabaeus deity ; 
 this is one reason why the texts ( chapters 
 XXX. and XXVIL, see also LXIV.,) 
 which related to the heart, were those 
 usually inscribed on'the funeral scarabsei, 
 and consecrated to the preservation of 
 I the heart of the dead. The condition of 
 death was described by the Egyptian ex- 
 pression : " The one whose heart does not 
 beat." The resurrection or re-birth from 
 the dead only began, according to the 
 Egyptian idea, when this organ, so essen- 
 tial and necessary to all animal life, was 
 returned to the deceased Ba, i.e., respon- 
 sible soul, by the decree of Osiris and the 
 judges of the dead, which Thoth registers: 
 " To him is accorded that his heart may 
 be in its place." Indeed most of the texts 
 of the Per-em-Hru, as we have seen, are 
 dedicated to the preservation of the heart 
 of the dead one. The philosophic student 
 
SCARAB THE SYMBOL OF RESURRECTION. 93 
 
 can therefore from this, at once see, the 
 great value of the scarabseus symbol to 
 the whole religious thought-world of An- 
 cient Egypt. It was the symbol, when 
 returned to the dead, of the regenerated 
 and resurrected life of the dead one to the 
 heavenly regions of the blessed for all 
 eternity, to the second birth in the regions 
 of eternal rest and happiness. 
 
 Taking as a model the daily course of 
 the sun, which rising in the morning as 
 Horus ; reaching the zenith at noon as Ra ; 
 setting in the evening, in the regions of 
 darkness as Tum ; and absent during the 
 night and until the morrow as Osiris ; 
 upon which, victorious over the chaotic 
 darkness, it arose in triumph again as 
 Horus ; the birth and journey of man on 
 earth, was considered by the Ancient 
 Egyptians as similar to the solar journey ; 
 and death, the end of that journey, was 
 assimilated to the course of the sun when 
 
94 DEAD RE-BORN TO IMMORTALITY. 
 
 at night it was, according to their astro- 
 nomical knowledge, supposed to be in the 
 Lower Regions or Underworld, the abode 
 of Osiris. When he died, the Egyptian be- 
 came as Osiris, "the nocturnal sun ;" resur- 
 rected, he became Horus, the new-born and 
 rising sun ; in midday, he was Ra. Horus 
 was: " The Old One who rejuvenated him- 
 self." Such are-birth of the dead to immor- 
 tality, was the recompense promised by the 
 Egyptian religion, to the soul of the man 
 pious and good during this life, but the 
 wicked were to be tortured, transformed 
 into lower forms, or annihilated.* Matter, 
 according to it, does not perish but only 
 changes and the earth itself, was deified 
 as Seb, Isis, Tanen, and Ptah-Tatunen. 
 
 What then did matter become, it was 
 transformed, the deities were transformed. 
 Matter was transformed, — this is explained 
 
 *Comp. Hist, of the Egypt. Relig., by Dr. C. P. Tiele. 
 London, 1892, pp. 89, 127, 139. 
 
MATTER ONLY TRANSFORMED. 95 
 
 to US through the symbolism of the scarab, 
 the hieroglyph of the word Kheper, i.e., 
 *'to be," "to exist," "to become," "to 
 create," " to emanate ;" of which, as I have 
 said, the Great Sphinx is the symbol, and 
 has therefore the philosophical value of 
 creator and created.* God and His uni- 
 verse, existence and change or transforma- 
 tion, death and dissolution, all which were 
 only considered as regeneration and re- 
 birth in another form. Thence becomes 
 apparent to us, the great value and im- 
 portance to the Egyptian people of the 
 symbolism of the scarab, it was, to them, 
 the emblematic synthesis of their religion 
 as to-day to Christians, the Latin or the 
 Greek cross, is the emblematic synthesis of 
 Latin or Greek Christianity. The phil- 
 osophic Egyptian, thought, the atoms and 
 molecules of all bodies and of all matter, 
 
 *Most likely the Eg3T)tian idea was " to emanate " more 
 than "to create." 
 
g6 DEATH AND PERSONALITY. 
 
 were never destroyed or lost, they were 
 always in motion but were only trans- 
 formed and changed, by death or the 
 dissolution of forms. Death on this earth 
 did not destroy the personality of the 
 human being, that continued beyond death 
 on our earth, and as to those who had been 
 good and pious during their life here, their 
 personality continued eternally ; but the 
 punishment of the wicked was, the anni- 
 hilation of that personality or an im- 
 mobility which was almost the same. The 
 work entitled, Hermes Trismegistos, con- 
 tains a resume of that idea, saying, among 
 other things : " What was composed is 
 divided. That division is not Death, it is 
 the analysis of a combination ; but the aim 
 of that analysis is not destruction, it is the 
 renewment. What is in effect the energy 
 of life ? Is it not movement ? What then 
 is there in this world, immovable ? " * 
 
 * Louis Menard's edition. Paris, 1867, p. 89. 
 
IMMORTALITY OF THE SOUL. 97 
 
 The everlasting interchange of life and 
 death, flows throughout all the religious 
 philosophy of the Ancient Egyptians ; 
 basing itself on the continual return of 
 day from night and of day to night, and 
 upon the apparent course of the sun, they 
 seem to have formulated the idea of the 
 immortality of the soul of man after death. 
 
 Herodotus tells us,* that the Egyp- 
 tians believed, that the soul of the de- 
 parted passed into an animal, and after 
 having gone through all the ranks of the 
 animal world, was at the end of three 
 thousand years reunited to the human 
 body ; but from the remains of the Egyp- 
 tian religion we have to-day, next to 
 nothing has been found that will confirm 
 this statement, but much that shows the 
 Greek authors were frequently in error. 
 In the realm of the dead, according to 
 the texts of the Book of the Dead, 
 
 *Book II., ch. 123. 
 
98 IMMORTALITY OF THE SOUL. 
 
 (chapter LXXXIX. and other places,) 
 the responsible soul or Ba of the deceased, 
 may become a sparrow-hawk, an adder, a 
 crocodile-headed being, etc., but only to 
 deceive its demon enemies ; * not until 
 after this, is the Khu, the intellectual soul, 
 which accompanies the Ba, which is rep- 
 resented under the symbolized form of a 
 sparrow-hawk with a human head, reunit- 
 ed to the Ba. This however all occurs, 
 not on earth, but in the realms of the 
 dead. The Ancient Egyptian believed, 
 that as the setting of the sun was an 
 actual separation of the body and soul of 
 the sun-god ; and its rising, a reunion of 
 the two ; so it happened to the future of 
 the spiritual of man, and that after man's 
 death on this earth, his spirit, as did that 
 of the sun-god ; would arise again to life, 
 but it would be to a life of immortality in 
 a higher sphere. I am inclined also to 
 
 *Hist. of the Egypt. Relig., by C. P. Tide, pp. 47, 71. 
 
THE PROTOTYPIC WORLD, 99 
 
 think, that they believed the spiritual 
 body of the new-born child came down 
 from the sun-disk or from some very 
 exalted sphere.* 
 
 The following quotations from Eu- 
 gene Grebaut's translation in French, of 
 the Hymn to Ammon-Ra, are important 
 for an understanding of the positions of 
 Khepra and of Tum during the Theban 
 Dynasties. 
 
 " Hail to thee Ra, lord of the maat, 
 (the) mysterious in his shrine. Master 
 (i.e., father) of the gods, Khepra in its 
 boat, (it) sending forth the word (i.e., the 
 creative word,) the gods came into exist- 
 ence. Hail god Tum, maker of intelligent 
 beings, who determines their manner of 
 
 *Comp. Hist, of the Egypt. Relig., by C. P. Tiele. 
 London, 1890, p. 127. The Book of the Dead. Fac-simile 
 of the Papyrus of Ani, etc., notes by P. Le Page Renouf. 
 London, 1890, p. 16, note. See also supra reference to the 
 Mesxen. A similar idea is in the Zohar, compare Qabbalah, 
 etc., by Isaac Myer. Philadelphia, 1888, pp. 397, 388, 389, 
 108 et seq., 190, 196, 418, and many other places. 
 
OF KHEPRA. 
 
 existence, artisan of their existences ; (and 
 who) distinguishes (their) colors, one from 
 the other."* "Author of humanity, 
 making the form of all things to become 
 (or, former who produced every thing ; ) 
 it is in thy name of Tum-Khepra."f 
 ** Khepra is father of the gods and the 
 producer of the maatT % 
 
 The deities go out of the mouth of 
 their father Khepra, and are nourished by 
 the maat, i.e., the Harmony or Law of the 
 universe ; § men go out of its eyes, that is 
 from the light of the deity, and it is this 
 light which vivifies the entire universe. 
 The Hymn says: "O Form, one, pro- 
 
 * Hy7}ine ci, Am?non-Ra des papyrus ^gyptiens du Mus^e 
 de Boulaq, traduit et commente, by Eugene Grebaut, etc. 
 Paris, 1874, p. II. 
 
 \Ibid., p. 28. See also, pp. 115, 120-122, 295. 
 
 Xlbid., pp. 112, 115. 
 
 § As to the meaning of the important word inaat, see. 
 Religion of Ancient Egypt, by P. Le Page Renouf — Hibbert 
 Lectures for 1879. New York, pp. 73 et seq.\ 123 et seq. 
 Hytnne a Amnion- Ra, last before cited, notes p. no et 
 seq. 
 
HYMN TO AMMON-RA. 
 
 ducing all things, the one, who art Alone ; 
 producing existences ! Men come forth 
 from Its two eyes, the gods come into 
 existence from Its Word. Author of the 
 green pastures, which nourish the cattle, 
 and of the nutritious plants for the use of 
 mankind. It who maketh that fishes live 
 in the rivers and the winged fowl in the 
 air; who giveth the breath of life to (the 
 germ) in the egg. It maketh to live 
 birds of all species, and likewise the in- 
 sects which creep and also those which 
 fly. It maketh provision for the rats in 
 their holes, and nourisheth the birds that 
 are on the trees. Hail to Thee, O Author 
 of the totality of all forms. The one 
 who art alone, yet numberless through 
 Thy extended arms : watching over all 
 humanity when it sleeps, seeking the 
 good of Its creatures."* I have used the 
 neuter It and not He, the Egyptian idea 
 
 *Ifymne a Ammon-Ra, p. l6 et seq. 
 
I02 SUPREME DEITY AN ANDROGENE. 
 
 of the highest deity was, that it was 
 androgenic not masculine. Although it 
 would seem that this Hymn, of which I 
 have cited but a small portion, applied to 
 Ammon-Ra, yet it expressly says, that: 
 Its name is also Tum (or, Atmu, )- 
 Khepra.* 
 
 Another text reads : "O Bull of the 
 western region f concealed in the con- 
 cealed region (i.e., Amenti or the Under- 
 world) from whom emanates all the gods 
 (and all) the goddesses who are with him ! 
 The Osiris, the Hathor * * * (the 
 name of the dead was inserted here) the 
 justified (or, triumphant,) comes towards 
 thee; the becoming which is in the be- 
 coming of all things when they become. J 
 Powerful lords, beneficent, divine, judg- 
 
 * Ibid., pp. 27, 28. 
 
 f Comp. Hynine a Ammon-Ra, by E. Grebaut, pp. 3, 4, 
 and notes to same, p. 39 et seq. 
 
 X Or, "the changing which is in the changing of all things 
 when they change." 
 
THE PROTOTYPES. I03 
 
 ing the speech (words) of the Inhabitants 
 of the countries ; lords of Truth ! * Hail to 
 thee ! gods, essence of the essences with- 
 out their bodies, ruling the generations of 
 Ta-nen (i.e., of this earth) and the births 
 (begettings) in the temple of Mesxen^ 
 (they raise the generations?) from the 
 first essence of the divine essences, third 
 greatness above the father of their fathers ; 
 invoking the soul from its Almightiness 
 when are produced its Desires (Will;) 
 adoring their Father in his glorifications ; 
 divine Prototypes of the Types of all that 
 exists, Fathers and Mothers of the solar 
 disk, Forms, Great i\ncients. Divine 
 Essences, first from Atum (i.e., chaos,) 
 emanating humanity ; causing to emerge 
 the forms of all forms ; lords of the divine 
 sustenance ; homage to thee ! Lords from 
 
 * That is : " Lords of niaat" i.e., of the harmony of the 
 universe. 
 
 f Place of the soul's birth. This refers to the upper 
 prototypic world. The same idea is in the Zohar. 
 
I04 IDEAS AS TO EVOLUTION. 
 
 everlasting, possessing eternity," etc. * 
 "All that is done and said upon earth has 
 its source in the heights, from whence the 
 essences are dispensed to us with measure 
 and equilibrium ; and there is not any- 
 thing, which does not emanate from on 
 high and which does not return thereto. "f 
 The verb Kheper usually translated 
 '* to be," "to exist," "to become," also has 
 the meaning of " to roll " or " revolve." 
 The sun apparently rolled or revolved 
 around the earth. In the British Muse- 
 um, in a hieratic papyrus (No. lo, i88,) 
 Khepera is identified with the deity Neb- 
 er'-ter, and the latter says, in it : — " I am 
 He ( It ?) who evolved Himself ( Itself?) 
 under the form of the god Khepera. I, 
 
 * Catalogue des Manuscrits Agyptiens, etc., au Musde 
 Agypt. du Louvre, par Feu Theodule DevMa. Paris, 1881, 
 No. 3283 ; pp. 143, 144. Comp. Hermh Trismigiste, par 
 Louis Menard, second ed. Paris, 1867, pp. 188, 190, 117 
 et seq. ; 147. 
 
 \ Hermh Trism^gisie, edition last cited, p. 218. 
 
, EVOLUTION OF THE ITNIVERSE. 105 
 
 the evolver of evolutions, evolved Myself, 
 the evolver of all evolutions, after a mul- 
 titude of evolutions and developments 
 which came forth from My mouth.* There 
 was not any heaven, earth was not, ani- 
 mals which move upon the earth and 
 reptiles existed not in that place. I con- 
 structed their forms out of the inert mass 
 of watery matter. I did not find any 
 place upon which I could stand. By the 
 power which was in My Will I laid the 
 foundation ( of things ) in the form of the 
 god Shu f and I created ( emanated?) for 
 them every attribute which they have. I 
 alone existed, for I had not, as yet, made 
 Shu emanate from Me, and I had not 
 
 *By the Word or Logos. The Logos occupied an im- 
 portant position in the Ancient Egyptian religion. See my 
 Article on the subject in, The Oriental Review, January-Feb- 
 ruary, 1893, p, 20 et seq. 
 
 f Shu corresponds to the Makrokosm, the primordial Adam 
 or androgenic Adam Qadmon, of the first chapter of the 
 Hebrew Book of Genesis. As to Shu, see: History of the 
 Egypt. Relig., by Dr. C. P. Tiele. Boston, 1882, pp. 84, 85, 
 155. 156. 
 
I06 EVOLUTION OF THE UNIVERSE. 
 
 ejected the spittle which became Tefnut 
 (i.e., the deity or personification of, moist- 
 ure.) There did not exist any other to 
 work with Me. By My own Will I laid 
 the foundation of all things, and the evolu- 
 tions of things, and the evolutions which 
 took place from the evolutions of their 
 births, which took place through the evo- 
 lutions of their offspring, became multi- 
 plied. My shadow* was united with Me, 
 and produced Shu and Tefnut from the 
 emanation of Myself, * * * thus from 
 one deity I became three deities * * * 
 I gathered together My members and 
 wept over them, and from the tears which 
 fell from My eye, men and women sprung 
 into existence." 
 
 The duplicate copy of this chapter 
 reads : " I developed Myself from the 
 primeval matter which I made. My name 
 is Osiris, the germ of primeval matter. I 
 
 * The Hebrew She-kkeen-ah, or Glory ? 
 
EVOLUTION OF THE UNIVERSE. I07 
 
 have worked My Will to its full extent in 
 this earth, I have spread abroad ( or, ex- 
 panded Myself,) and fitted it * * * I 
 uttered My Name as a Word of Power, 
 from My own mouth, and I straightway 
 developed Myself by evolution. I evolved 
 Myself under the form of the evolutions of 
 the god Khepera, and I developed Myself 
 out of the primeval matter which has 
 evolved multitudes of evolutions from the 
 beginning of time. No-thing existed on 
 this earth (before Me,) I made all things. 
 There was none other who worked with 
 Me at that time. I made all evolutions by 
 means of that soul, which I raised up there 
 from inertness out of the watery matter."* 
 This is a most important papyrus for a 
 knowledge of Ancient Egyptian phi- 
 losophy. 
 
 " ' In the beginning : When there was 
 
 * The Nile. Notes for Travellers in Egypt, by E. A. 
 Wallis Budge, Litt. D., F.S.A., etc., second ed. London, 
 1892, p. 165 et seq. 
 
Io8 EVOLUTION OF THE UNIVERSE. 
 
 not yet heaven, when there was not yet 
 earth, when there were not yet men, when 
 the gods were not yet born, when there 
 was not yet death.'* Nu alone was ex- 
 isting, the water (or humid) principle of 
 all things, and in that primordial water, 
 Tumu, the father of the gods.f The day 
 of creation came, Shu raised the waters 
 upon the staircase which is in Khmunu.J 
 The earth was made even under his feet, 
 as a long united table ; heaven appeared 
 above his head as a ceiling of iron (or 
 steel) upon which rolled the divine Ocean. 
 Hor (Horus) and his sons Hapi, Amsit 
 
 * Inscriptions in the pyramid of Pepi I., 1. 664 {circa 
 3233-3200 B.C.,) in the Recueil de Travaux Relatifs a la 
 FhiloL, et h I'Arch. ^gypt., etc., Vol. VIII., p. 104. 
 
 f Comp. The Fer-em-hru or, Book of the Dead, edition of 
 Ed. Naville, ch. XVII., 1. 3, 4. In the passage cited from 
 Pepi, 1. 664 et seq., Tumu is also a primordial deity and its 
 female sakti or principle, is Nu or Nut, the sky. 
 
 X It is from this action that the deity was named Shu from 
 the root, Shu to lift up, to raise. Later, through a pun, he 
 obtained the meaning of Luminous. Comp. also Naville's 
 ed. of the Per-em-hru last cited, 1. 4 et seq. 
 
EVOLUTION OF THE UNIVERSE. 1 09 
 
 (or Mestha,) Tuamautef and Qebhsen- 
 nuf, the gods of the four cardinal points, 
 went out at once and posted themselves 
 at the four corners of the inferior table, 
 and received the four angles of the firma- 
 ment upon the point of their sceptres ; the 
 sun appeared and the voice of the god, 
 the first day is arisen and the world was 
 thereafter constituted, such as it ought to 
 ever remain ! " * 
 
 "Glory of all things, God, the divine 
 and the divine nature. Principles of tKe 
 beings ; God, the Intelligence, nature and 
 matter. Wisdom manifests the universe, 
 of which the divine is the principle, the 
 nature, energy, necessity, the end and the 
 renewing. 
 
 There was darkness without limit over 
 the abyss and the water, and a subtle 
 and intelligent spirit, contained in chaos 
 
 *G. Maspero in the Revue de V Hist, des Religions. Le 
 Livre des Moris, Vol. XV., pp. 269, 270. 
 
EVOLUTION OF THE UNIVERSE. 
 
 by the divine pow^er. Then gushed forth 
 the holy light, and under the sand (i.e., the 
 atomic dryness ) the elements went forth 
 from the humid essence, and all the gods 
 distributed the fecundity of nature. The 
 universe being in confusion and disorder, 
 the buoyant elements ascended, and the 
 heavier were established as a foundation 
 under the damp sand, (and) everything 
 became separated by fire and suspended, 
 so as to be raised by the spirit." * 
 
 The Ancient Egyptians made many 
 more statements which undoubtedly re- 
 ferred to an unknown, all-powerful, ideal 
 deity of the highest order, I have a great 
 number of such, but will not bring them 
 forward in this writing ; I refer the reader 
 
 * Hermes Trismegistos, second ed., by Louis Menard. 
 Paris, 1867, pp. 27, 28. Hermetis Trismegisti Foetuander ; 
 ad fidem codicum manu scriptorum recognovit, by Gustavus 
 Parthey. Berolini, 1854, p. 31. The word "sand" is used 
 to symbolize the positive or atomic dryness, and " damp 
 sand," the atomic humidity, or the negative. 
 
OF KHEPRA. 
 
 for some quotations on this subject, to 
 the valuable writings of Mr. P. Le Page 
 Renouf, especially to his ; Religion of 
 Ancient Egypt ( Hibbert Lectures for 
 1879), which I have already cited in 
 several places. 
 
 It will be seen from these quotations, 
 that Khepra, the scarabseus deity, espe- 
 cially as Tum-Khepra; occupied a most- 
 elevated position, I might say the most 
 elevated, of all the religious conceptions 
 of the Ancient Egyptians, for beyond it, 
 was the unknown ideal deity whom none, 
 could form a conception of. Khepra was 
 asserted to have generated and caused to 
 come into existence, itself through itself, 
 it united in itself, the male and female 
 principles of life. It was androgenic. 
 The scarabaeus was the hieroglyph of the 
 creator, the to be, to become, to exist, the 
 eternal, the coming into being from chaotic 
 non-being, also the itself transforming or 
 
ATMU-KHEPRA. 
 
 becomings the emanating or creating 
 power, also, the universe. Khepra was 
 " Father of the gods," connected with 
 the idea of the rising of the sun from 
 the darkness of night, Khepra was used 
 to typify the resurrection from the dead 
 of the spirits of men. It represented 
 the active and positive in antithesis 
 to Atmu, or Turn. With Atmu as Atmu 
 (or, Tum)-Khepra, it represented the 
 positive and negative united, spirit and 
 matter. 
 
 Atmu, Tum or Tmu, was the symbol 
 of the eternal night or darkness of Chaos, 
 which preceded the emanation of light, 
 it was the type of senility and absolute 
 death, the negative and end. It was the 
 nocturnal or hidden sun, as Horus was 
 the rising sun, and Ra the risen sun, 
 proceeding in its course each day through 
 the firmament. Tum was not however 
 considered as absolutely inert, it was the 
 
ATMU NOT ABSOLUTELY INERT MATTER, II3 
 
 precursor of the rising sun, and the point 
 of departure of the setting sun, and was 
 the nocturnal sun, and was also a point of 
 departure into existence, of all the created 
 and emanated in the universe. It, as well 
 as Khepra, in some of the texts is called 
 " Father of the gods." * 
 
 This deity was the unknown and in- 
 accessible, primordial deity of chaos, 
 "existing alone in the abyss," before the 
 appearance of Light. One of the texts 
 reads : 
 
 " Homage to thee, sun at its setting, 
 Tum-Harmakhis, god renewing and form- 
 ing itself in itself, double essence. * * 
 Hail to thee author of the gods, who 
 hast suspended heaven for the circulation 
 of thy two eyes, author of the earth in its 
 extent, and from whom the light is, so as 
 
 *Book of the Dead, ch. XVII., 1. 1-4 ; XV., 1. 28, 29, 43, 
 47; LXXIX., 1. I, 2; LXXVIII., 1. 12. Hymne h Ammon- 
 Ra, by Eugene Grebaut. Paris, 1874, PP- n. 28, II2, 
 115, 120.122, 295. 
 
114 ATMU NOT ABSOLUTELY INERT MATTER. 
 
 to give to all men the sensation of the 
 sight of his fellow creature." * 
 
 It is of the greatest importance to an 
 understanding of the Egyptian religion 
 and philosophy, and especially of the Per- 
 em-hru, the so-called, Book of the Dead ; 
 that the Egyptian psychology be com- 
 prehended ; in order to enable the reader 
 to do this, I have prepared the following 
 condensed statement of the same. 
 
 I. The Body was called Khat. This 
 was embalmed and then placed in the 
 tomb. 
 
 II. The Soul was called, Ba or Bai, 
 plur. Baiu. This was the part of the 
 spiritual which was thought to contain the 
 elements necessary for the world-life of a 
 man, such as judgment, conscience, etc. 
 It seems to be the same termed psuke or 
 
 *Paul Pierret, Atudes AgyptoL, I., 8l. 
 
PSYCHOLOGY. 115 
 
 psyche by the Greeks. This Ba performed 
 the pilgrimage in the underworld, and 
 was judged for the conduct of the man it 
 inhabited in this world, by Osiris and the 
 Forty-two judges. It was usually repre- 
 sented as a bird, especially as a human- 
 headed sparrow-hawk. It fluttered to and 
 fro between this world and the next, 
 sometimes visiting the mummy in its 
 tomb. It was sometimes represented as 
 a crane, at others as a lapwing. It is 
 paralleled by the Ruah of the Hebrew 
 Qabbalah. 
 
 III. The Intellectual part of man's 
 spirit was called, Xu or Khu. It was 
 considered as part of the flame detached 
 from the upper divine fire. Freed from 
 mortality it wandered through space and 
 had the power of keeping company with 
 or haunting humanity, and even of enter- 
 ing into and taking possession of the body 
 
Il6 PSYCHOLOGY. 
 
 of a living man. The Egyptians spoke 
 of being possessed with a khu as we 
 would say of a being possessed by a 
 spirit.* It was considered as a luminous 
 spirit. It was the Intelligence and an- 
 swers to the Nous of the Greeks and the 
 Neshamah of the Hebrew Qabbalah. 
 
 IV. The Shadow or Shade was called, 
 Khaibit. This created the Individuality, 
 and was an important part of the person- 
 ality. There was a valley in which the 
 Shades were, in the Underworld. It was 
 restored to the soul in the second life. 
 They are frequently mentioned in the 
 Per-em-hru. His shadow, would early 
 attract the attention of the primitive man. 
 
 V. The Name was called, Ren. This 
 was the Personality, that something, 
 which continued to know itself as a dis- 
 
 *F. Chabas, VEgyptologie. Paris, 1878, Vol. II., p. 103. 
 
OF THE KA. 117 
 
 tinct individual, through every change of 
 the atoms and appearances of the body. 
 In the Per-em-hru was written: "The 
 Osiris (then the name of the dead was 
 inserted.) " It was restored eternally to 
 the soul in the second life. The Ba re- 
 tained the Ren in its journey through the 
 Underworld. 
 
 VI. The Hfe or Double was called, 
 Ka, plur. Kau. This was the vital 
 principle, necessary to the existence of 
 man as an animal being on this earth. It 
 was a spiritual double, a second perfect 
 exemplar or copy, of his flesh, blood, etc., 
 body; but of a matter less dense than 
 corporeal matter, but having all its shape 
 and features, being child, man, or woman, 
 as the living had been. It dwelt with the 
 mummy in the tomb and had a semi- 
 material form and substance, and I am 
 inclined to think, from the texts, it had 
 
Il8 OF THE KA. 
 
 power to leave the tomb when it pleased 
 but always returned. Its emblem was 
 the ankh or crux ansata. It was some- 
 thing like the higher Nephesh of the 
 Hebrew Qabbalah. The sacrificial food 
 left in the tombs and the pictures on their 
 walls were for the benefit of the Ka. The 
 Ka corresponded to the Latin, genius. 
 Its original meaning may have been 
 image; * it was like the Greek eidolon, 
 i.e., ghost. The funeral oblations were 
 made to the image or Ka. The Ka was 
 a spiritual double of the man, a kind of 
 prototype in the Upper World, of the 
 man in the Lower World, our earth.f 
 
 VII. The Mummy or the Husk was 
 called, Sahu. It was the body after em- 
 balmment. " His body is in the condition 
 
 *Comp. Trans. Soc. Biblical Literature, Vol. VI., pp. 
 494-508. 
 
 fComp. Religion of Ancient Egypt by P. Le Page 
 Renouf, p. 153 et seq. 
 
OF THE MUMMY. II9 
 
 of being true; it will not perish."* The 
 Sahu was considered a true being as it was 
 assumed that it would always remain the 
 same. It was like the lower form of the 
 Nephesh of the Hebrew Qabbalah. The 
 atoms of the mummy-body were still in- 
 tact held together by the cohesion of the 
 particles. This cohesion was looked upon 
 as a spiritual energy keeping the particles 
 together, in the form of the mummy. The 
 word Sahu may sometimes refer to this 
 living personality. 
 
 VIII. The Heart was called ^^. This 
 was thought to be the seat of life, the life 
 being in the blood, and the embryonic 
 life starting with the pulsations of the 
 heart. See, Appendix A. 
 
 The Ba, performed the journey 
 through the Underworld accompanied by 
 
 * Mythe d'Horus, by E. Naville. 
 
OF THE KA. 
 
 the Name and Shadow, until it reached 
 the Hall of Judgment; if pronounced pure, 
 the Heart was then given it. The Name, 
 Shadow and Heart, then awaited reunion 
 with the Khu and Ka for the condition of 
 final immortality and the power to make 
 the transformations. The body was em- 
 balmed and the Ka dwelt in the sepulchre 
 with it, but went in and out of the tomb. 
 The Khu also accompanied the Ba in its 
 journey through the Underworld and 
 assisted it, but in case of an adverse judg- 
 ment in the Hall of Osiris and the decree 
 of annihilation ; the Khu fled back to its 
 immortal source of life and light. 
 
 Not any of these, by its own nature, 
 could exist for any length of time entirely 
 separated from the others ; if left to itself, 
 that so separated, would in time dissolve 
 into new elements and if it were the 
 soul, it would die a second time, the per- 
 sonality and individuality would then 
 
LITANIES FOR THE DEAD. 
 
 perish and become annihilated ; this was 
 the much feared, second death. This 
 however might be prevented by the 
 piety of the survivors, in repeating the 
 prayers and Htanies and performing the 
 lustrations and sacrifices, for the dead. 
 The lot to do this usually fell to the eldest 
 son and in default of sons, to the daugh- 
 ters, etc., no relations existing, the dead 
 persons' slaves could perform it. The 
 priests were also left annuities to perform 
 perpetually, the sacred duties to the dead. 
 Embalmment preventing for centuries, 
 decomposition ; continued prayers, de- 
 votions and offerings would save, it was 
 believed, the Ka, the Ba, and the Khu, 
 from the second death, and procure for 
 them what was necessary to prolong their 
 existence. The Ka, they thought, never 
 quitted the place where the mummy was 
 except at some time to return. The Ba, 
 and the Khu went away from it to follow 
 
LITANIES FOR THE DEAD. 
 
 the gods, but they continually returned as 
 would a traveler who re-entered his house 
 after an absence. The tomb was the 
 defunct's ''eternal dwelling house" on 
 earth, the houses of the living were only 
 as inns or stopping places. In case of a 
 judgment in favor of the Ba in the Hall of 
 Osiris, the Khu united to the Ba, Khaibet, 
 Ab, Ka, etc., rose up to the Egyptian 
 heaven, and the whole united was able to 
 make whatever transformations pleased it. 
 
VIII. 
 
 FORGERY OF SCARABS IN MODERN TIMES. 
 DIFFICULTY OF DETECTING SUCH. 
 OTHER EGYPTIAN ANTIQUITIES ALSO 
 COUNTERFEITED BY THE PRESENT 
 INHABITANTS OF EGYPT. 
 
 MPRISSE says:* "Most of the 
 • fellahs who inhabit the land, 
 formerly Memphis and Thebes, live only 
 from the products of their finds. Con- 
 strained to cease from their lucrative 
 researches, they are reduced to the coun- 
 terfeiting of figurines, amulets and the 
 other objects of art which they formerly 
 found in the earth. Necessity the mother 
 of industry has caused them in a short 
 
 * Collections d' Antiquites Egypt, au Caire, p. i et seq. 
 
124 FORGERY OF SCARABS. 
 
 time to make wonderful progress. With- 
 out any practice in the arts, and with the 
 rudest tools, some of the peasants have 
 carved scarabs and beautiful statuettes 
 and ornamented them with hieroglyphic 
 legends. They very well know that car- 
 touches add much value to the antiquities, 
 and they are never in want of copies of 
 them either from the great monuments or 
 the original scarabs. They use in making 
 the copies a limestone of fine and compact 
 grain, soapstone, serpentine and alabaster. 
 The objects made of limestone are daubed 
 with bitumen taken from the mummies, 
 or from the colors taken away from the 
 paintings in the hypogea, finally some are 
 covered uniformly with a brilliant pottery 
 glaze which renders, it is true, the forms 
 rather blurred and not easy to see, but 
 which resembles in a surprising manner, 
 antiquities which the action of fire or of 
 earth, impregnated with saltpetre, have 
 
FORGERY OF SCARABS. 1 25 
 
 slightly damaged. The feigned hiero- 
 glyphs therein are mistaken for those as 
 to which the work has been neglected. 
 Their statuettes recall the figurines of 
 poor ware, which the Ancient Egyptians 
 placed in so great a number in their tombs. 
 In spite of their imperfections, the fellahs 
 have been perfectly successful in deceiving 
 most of the travelers, generally grossly 
 ignorant of antiquities. Hard stones, 
 such as basalt, green jasper, burnt ser- 
 pentine, green feldspar, chalcedony, cor- 
 nelian, etc., upon which the rude tools of 
 the fellahs would not have worked, would 
 have become, for the amateurs in antiqui- 
 ties, the only pieces of authentic origin ; 
 but the Jews of Cairo, also as rapacious 
 and more able than the Arabs, have 
 engraved with the wheel, scarabs and 
 amulets denuded of legends ; and finally 
 have entirely counterfeited them, so that 
 all these little objects are now very much 
 
126 FORGERY OF SCARABS. 
 
 suspected, and their appreciation to-day, 
 demands understanding of the text much 
 more than knowledge of Egyptian art. 
 
 Not only the tourists, the people of 
 leisure from Europe, who bring back from 
 all the classic lands some antiquities, in 
 place of observation and study, which are 
 not sold; purchase these falsified antiqui- 
 ties, but also people who pride themselves 
 upon having a knowledge of archaeology, 
 often buy them. Most of the collections 
 of the Museums of Europe contain, more 
 or less, objects fabricated in our day in 
 Egypt. 'Luxor' says M. Mariette, 'is a 
 centre for fabrications in which scarabs, 
 statuettes and even steles, are imitated 
 with an address which often leads astray 
 the most instructed antiquary.'" 
 
 Mr. Henry A. Rhind* writing in 1862 
 says : "There is now at Thebes an arch- 
 
 * Thebes ; its Tombs and their Tenants, ancient and 
 modern. London, 1862. 
 
FORGERY OF SCARABS. 1 27 
 
 forger of scarabaei — a certain AH Gamooni, 
 whose endeavors, in the manufacture of 
 these much sought after relics, have been 
 crowned with the greatest success. * * 
 Scarabaei of elegant and well finished 
 descriptions, are not beyond the range 
 of this curious counterfeiter. These he 
 makes of the same material as the ancients 
 used — a close-grained, easily cut lime- 
 stone — which, after it is cut into shape 
 and lettered, receives a greenish glaze by 
 being baked on a shovel with brass 
 filings. AH not content with closely 
 imitating, has even aspired to the creative; 
 so antiquarians must be on their guard 
 lest they waste their time and learning, 
 on antiquities of a very modern date."* 
 
 '^ Ibid., pp. 253-255. Comp. Gliddon, Indigenous Races, 
 p. 192 note. 
 
IX. 
 
 PHCENICIAN SCARABS. MANUFACTURED 
 MOSTLY AS ARTICLE OF TRADE. USED 
 INSCRIBED SCARABS AS SEALS IN COM- 
 MERCIAL AND OTHER TRANSACTIONS. 
 MANY SCARABS FOUND IN SARDINIA. 
 
 ARCH^OLOGISTS frequently find 
 L in lands bordering on the shores of 
 the Mediterranean sea, scarabs and scar- 
 abeoids, on which are engraved subjects 
 which are Egyptian, Chaldean, Assyrian, 
 Hittite or Persian; they were intended 
 apparently to be used as signets, and were 
 incised with short inscriptions in Phoeni- 
 cian, and sometimes, in Aramaic or in 
 Hebrew, giving the name of the owner of 
 the sienet. 
 
PHCENICIAN SCARABS. I 29 
 
 These had been mostly manufactured 
 in their entirety, as articles of trade, for 
 sale by the ancient merchants of Tyre and 
 Sidon, or they were Egyptian, Assyrian 
 or other originals upon which, Phoenician 
 lapidaries had engraved the name of the 
 later Phoenician owner. In spite of not 
 being an artistic people producing works 
 of originality, this people, the great 
 mariners and merchants of antiquity, had 
 in an eminent degree the genius of 
 assimilation or adaptation, and manu- 
 factured cylinders, cones, spheroids, scar- 
 abs and signets of all kinds, at first for 
 themselves, and afterwards as an article 
 of sale to the people with whom they 
 traded. 
 
 They also used seals in their commer- 
 cial and maritime transactions, which they 
 surrounded with the same formalities 
 which we find in Assyria, Babylonia and 
 Chaldea. When they dealt with these 
 
130 SCARABS FOUND IN SARDINIA. 
 
 last mentioned peoples, the Phoenicians 
 came into contact with nations, whose 
 most unimportant transactions were put 
 into writing by a scribe, and sealed in the 
 presence of witnesses, with the seal of the 
 contracting parties. They therefore in 
 dealing with these people were obliged to 
 have and use signets. *f Such contracts 
 have been found dating between 745-729 
 
 B.C. 
 
 In the island of Sardinia have been 
 found numerous intaglios under the form 
 of scarabs, they were apparently used as 
 signets. The under parts are incised with 
 Egyptian, Assyro-Chaldean or Persian 
 subjects. In the necropolis of Tharros, 
 an early Phoenician colony situated near 
 
 *Such contracts written on terra cotta, have been found 
 sealed with impressions of the finger nails on the margin of 
 the terra cotta before it was baked ; others have had some- 
 thing as to the act done, referred to on the margins, written 
 in Phoenician letters. There has been found an example of 
 this as early as 783 B.C. 
 
 fMenant. Les Pierres Gravies de la Haute- A sie, p. 211 
 et seq. 
 
SCARABS IN SARDINIA. 13I 
 
 the present Torre di San Giovanni di 
 Sinis, have been found more than 600 
 scarabs ornamented with Egyptian, As- 
 syrian and Persian subjects ; * and one 
 might believe a colony which came from 
 Egypt or Assyria settled there. These 
 scarabs are usually cut in dark green 
 jasper, some are made of cornelian, others 
 of a glass-paste, rarely in amethyst or 
 sardonyx. The work is variable some- 
 times carefully done, but none of the 
 scarabs have the clearness of those found 
 in Egypt, nor of the Assyro-Chaldean of 
 Asia. Most of these scarabs, which are 
 always made in nearly the same form, 
 were mounted, some in gold and others 
 in silver ; also sometimes in other metals 
 which the corrosions from age had already 
 caused to disappear when they were 
 found. 
 
 These intaglios can be divided from 
 
 *Crespi, Catalogo, p. 138, No. I. 
 
132 SCARABS IN SARDINIA. 
 
 the nature of the subjects into three 
 varieties. The first those imitating the 
 Egyptian; the second, the Assyro-Chal- 
 dean ; and the third, the Persian. All 
 these scarabs are of Phoenician manu- 
 facture, but they were probably made in 
 Sardinia, as the remains of the workshops 
 and materials used in making them, have 
 been found there. They do not go back 
 of 500 B.C. The Phoenicians in their 
 colonies, showed no more originality in 
 their work than they did in the mother 
 country, and have been only the inter- 
 mediary agents between the civilization 
 of the Orient and that of the Occident. 
 This people even counterfeited Egyptian 
 manufactures and antiquities in order to 
 sell them, and the borrowings in their 
 own religion show, they were governed 
 more by the gains of trade than the 
 desires or depths of piety. There are a 
 number in the Cesnola collection in the 
 
A PHCENICIAN SCARAB. 1 33 
 
 Metropolitan Museum of Art in New 
 York City. 
 
 There is a magnificent scarab in green 
 jasper in the British Museum, but where 
 it was produced is not known. It appears 
 to be from the chisel of an Egyptian 
 artist. The base however has been en- 
 graved by another ; its subject is clearly 
 Assyrian, in the style of work done with 
 the drill, by the artists of Calah. In the 
 field of the signet is a symbol unknown to 
 Assyria or Egypt, below this is evidently 
 the Egyptian ankh or crux ansata and 
 below this is the inscription : " ( Signet ) 
 of Hodo, the Scribe." This a beautiful 
 specimen of the intelligent work of the 
 Phoenicians. 
 
X. 
 
 ETRUSCAN SCARABS. ORIGIN OF AND 
 WHERE FOUND. COPIED FROM EGYP- 
 TIAN BUT WITH CHANGES IN SUBJECTS, 
 SIZE AND ORNAMENTATION. THE 
 
 ENGRAVING OF. WHERE USUALLY 
 FOUND. USES BY THE ETRUSCANS. 
 GREEK AND ROMAN SCARABS. GNOSTIC, 
 OF THE BASILIDIANS. 
 
 THE archaic people of ancient Etru- 
 ria did not make cameos, their 
 gems were intaglios and were incised on 
 the under side, on forms shaped in the 
 model of the scarabseus or beetle. The 
 use of the form therefore was most likely 
 derived from those used in the valley of 
 the Nile. The Etruscan scarabs were 
 however not correct representations ; they 
 
ETRUSCAN SCARABS. I35 
 
 were conventional and exaggerated re- 
 semblances of the insect. 
 
 The Etruscan scarabaeus is found in 
 different parts of Italy, quite frequently 
 at Chiusi, in Tuscany, which was formerly 
 ancient Etruria; from whence, the name 
 Etruscan for those found in this part of 
 Italy, has been derived. 
 
 They were usually manufactured of 
 common red sard, such as is now often 
 met with in the beds of Italian torrents, 
 but Etruscan scarabs have also been found 
 made of sardonyx, cornelian, onyx and 
 agate, also, but rarely, of chalcedony. 
 
 The ancient inhabitants of Italy fol- 
 lowed the Egyptian form in making the 
 representation except, that the back and 
 the wing cases of the scarab are set much 
 higher than the Egyptian, and there is 
 usually a raised ridge running along the 
 junction, also the legs are cut out on the 
 side, and a slight difference exists in the 
 
136 MAKING OF ETRUSCAN SCARABS. 
 
 ornamentation and engraving of the wing 
 cases. The stones have been rubbed into 
 shape apparently by corundum. Few 
 exceed an inch, and most are not over 
 half an inch in length, whereas the Egyp- 
 tian were from the size of our ordinary 
 house fly to those a number of feet across. 
 The material of the Etruscan is also 
 always semi-transparent, except those 
 burned which has made the sard opaque. 
 The fiat side or base was engraved with 
 intaglio. This engraving though in early 
 examples rude and done with the drill, 
 was in later times, improved by the use 
 of the wheel, diamond dust and the 
 diamond point, and by the polishing of 
 both the surface and the incised parts, and 
 also, by the addition, both at the sides 
 and around the engraved base, of an 
 ornamental border of small strokes fol- 
 lowing each other closely, resembling in 
 some specimens, the milling of a coin ; in 
 
SUBJECTS ON ETRUSCAN SCARABS. 137 
 
 Others, it is like a widely linked chain 
 or string of beads, or a loosely twisted 
 cable, and In others like the ornamentation 
 known as "egg moulding." 
 
 In Egyptian scarabs the flat or under 
 part of the stone, which is the side en- 
 graved in intaglio, has representations of 
 deities or hieroglyphs ; in the Etruscan, 
 the subjects engraved in intaglio on the 
 base, are representations of animals, wild 
 or domestic, or are those derived from 
 Egyptian, Assyrian or Babylonian sources, 
 and after acquaintance with the Greeks, 
 subjects derived from early Greek myths, 
 especially the deeds of Herakles and of 
 the heroes of the Trojan War, of those of 
 Thebes and the sports of the Palaestra. 
 
 Sometimes the name of the subject 
 was engraved on one side of it, and 
 occasionally the wearer's name or a word 
 of mystic meaning, rarely symbols or 
 figures of the Etruscan gods or chlmseras. 
 
138 SUBJECTS ON ETRUSCAN SCARABS. 
 
 The engraving is of great service to the 
 historian and student of the glyptic art, 
 as the subjects show the transition from 
 Assyrian, Egyptian, and Persian forms 
 and figures, to the archaic Greek and the 
 best period of stone engraving. 
 
 Many of the Etruscan examples have 
 been found at Prseneste, the modern 
 Palestrina, and in the necropolis of Clu- 
 sium ; some of those found there, have 
 engraved on the base the lotus flower 
 with four-winged figures of archaic Etrus- 
 can form, the kynokephallos ape, the sa- 
 cred asp or uraeus of Egypt, the winged 
 sun of Thebes and the bull Apis ; on 
 others are figures copied from Assyrian 
 originals ; on others are Herakles fighting 
 the lion, Herakles stealing the tripod of 
 Apollo and discovered by the latter; 
 Ajax and Cassandra, a Harpy, etc. Some 
 of these have been found in tombs and 
 other places with the color changed to an 
 
ETRUSCAN SCARABS, AMULETS. 1 39 
 
 opaque white by the action of fire. These 
 have been burned with the body of their 
 owner when he was cremated. 
 
 The Etruscans have evidently bor- 
 rowed the form without caring for the 
 cult ; there does not appear with them 
 any mysterious, religious or astronomical 
 meaning, nor the veneration for it, which 
 existed among the old Egyptians ; but no 
 doubt, the representation was considered 
 as a talisman or preservative amulet and 
 was worn as such, but in many instances 
 likely, only as a matter of ornament in 
 dress. 
 
 They were pierced like those of Egypt 
 longitudinally, and one method of wear- 
 ing them, was, by stringing them, inter- 
 mingled with beads, as a necklace, but 
 they were also worn as a signet stone in 
 a ring with a swivel, so they could be 
 turned and the incised part used as a seal 
 by the owner. 
 
I40 NO TRANSITIONAL PERIOD. 
 
 I think it likely that the Etruscans 
 at first, purchased the scarabs from the 
 Phoenician traders whose merchant ships, 
 as I have said in the preceding chapter, 
 trafficked in ornaments and jewelry at an 
 early period, and who likely, at first, may 
 have brought some from Egypt and after- 
 wards manufactured scarabs as an article 
 of barter. 
 
 There is one peculiarity to be noted 
 in the glyptography of the Etruscans, the 
 absence of a transitional period between 
 the extremely rude designs of the early 
 style, made almost entirely by the use of 
 the drill, and the intaglios of the most 
 beautiful finish in low relief. Mr. King, 
 in his work on Antique Gems, says : 
 "While the first class offers caricatures 
 of men and animals, the favorite subjects 
 being figures throwing the discus, fawns 
 with amphora, cows with sucking calves, 
 or the latter alone, the second gives us 
 
DIVISION OF ETRUSCAN GLYPTOGRAPHY. I41 
 
 subjects from the Greek mythology, 
 especially scenes from Homer and the 
 tragedians, among which, the stories of 
 Philoctetes and Bellerophon occur with 
 remarkable frequency." I think the 
 rudely made are likely of Etruscan or 
 Phoenician manufacture, the finely exe- 
 cuted of Greek. 
 
 The inscriptions on Etruscan stones 
 are nearly always the names of the per- 
 sons represented on them. There are but 
 few exceptions to this. We may there- 
 fore divide Etruscan glyptography into : 
 
 I. Etruscan scarabs, with Etruscan or 
 Assyrian subjects. 
 
 IL Etruscan scarabs, with archaic 
 Greek subjects. 
 
 There are many more of the latter 
 than the former. The Greek subjects 
 most frequently met with, refer to actions 
 by Herakles, Perseus, Tydeus, Theseus, 
 Peleus, Ulysses, Achilles and Ajax. 
 
142 PERIOD OF ETRUSCAN SCARABS. 
 
 The time of manufacture and use by 
 the Etruscans was most probably before 
 the Ilird century B.C., at which time, 
 Etruria was conquered by the Romans, 
 its manufactures destroyed and its artists 
 taken to Rome. 
 
 The Greeks borrowed the form from 
 the Egyptians, but improved on the en- 
 graving, which they made more natural 
 and artistic ; finally they suppressed the 
 insect but preserved the oval form of the 
 base. The Romans also adopted, it may 
 be surmised from the Etruscans, the 
 scarab signet and retained its form until 
 the later days of the Republic. Winckel- 
 mann, says : Those with the figures or 
 heads of Serapis or Anubis incised upon 
 them are of this period.* I think it 
 likely, that those with this deity upon 
 them may go back to the period of the 
 Ptolemys. 
 
 *Winckelmann, Art. 2, c. i. 
 
GNOSTIC GEMS. 143 
 
 At the end of the 1st or beginning of 
 the Ilnd century a.d., arose the gnostic 
 Egyptian sect called the Basilidians. They 
 introduced an amulet or talisman. It 
 was made oval in the form of the base 
 of the Egyptian scarab. Such talisman 
 were usually made of black Egyptian 
 basalt, sometimes of sard or other hard 
 stones. Upon them were engraved mys- 
 terious hieroglyphs and figures, called 
 Abraxas, and they are known as Abrax- 
 oides. Among the figures engraved was 
 frequently that of the scarabaeus. Mont- 
 faucon has given a number of them in his 
 Antiquities.* Chifilet has also given 
 several, f 
 
 *Vol. II., part 2, p. 339. Ed. of Paris. 
 fComp. Fosbrooke Encyc. of Antiq. London, 1825, 
 part I., p. 208. 
 
APPENDIX A, 
 
 THE heart of man was considered to be the 
 source from whence proceeded, not only 
 the beginnings of life but also the beginnings of 
 thought. It was symbolized by the scarab. 
 Examples of the heart have been found, some 
 with a representation of the human head at the 
 top of them, and of human hands crossed over 
 them ; and others, having a figure of the soul 
 in the shape of a hawk with outstretched wings, 
 incised on one side of the model. 
 
 Since the foregoing chapters were put in 
 type, which were based on the Book of the Dead 
 as published by M. Paul Pierret in a French 
 translation, from the Turin papyrus and the 
 papyri in the Louvre, as mentioned in my 
 Introduction ; the Translation and Commentary 
 of "The Egyptian Book of the Dead" by P. Le 
 
146 BOOK OF THE DEAD. 
 
 Page Renouf, Esq.,* Parts I. and II., have 
 appeared. 
 
 Mr. Renouf's translation is based on Das 
 JEgyptische Todtenbuch der XVIII. bis XX. Dy- 
 nastic by M. Edouard Naville,f and is from 
 papyri of the Theban Dynasties and from a very 
 much older period than that of the Turin papy- 
 rus. 
 
 The chapters so far given in Mr. Renouf's 
 translation which relate to the heart, are the 
 26th, 27th, 28th, 29A, 29B, 30A, and 30B. They 
 are as follows : 
 
 CHAPTER XXVI. 
 
 Chapter whereby the Heart is given to a person in 
 the Netherworld. 
 
 HE saith : Heart, J mine to me, in the place 
 of Hearts ! Whole Heart ! mine to me in 
 the place of Whole Hearts ! 
 
 * Privately printed for, The Society of Biblical Archaeology. 
 London, 1893. 
 
 \ BerliUy Asher und Co., 1886. Einleittmg, in 4to, v. ; 204 p. ; ler 
 Band, Text und Vignetten, in folio, CCXII. pi., 2e Band, Varianten, 
 447 P- 
 
 X The Egyptian texts have two names for the Heart. One ab, the 
 other, hatu, Ab'vi used as connected with lively motion. The word 
 hatu seems to include not only the heart properly to say, but also the 
 lungs, and by it the heart was likely considered also in connection 
 with the larynx and the respiratory organs of man. Mr. Renouf uses 
 in his translation, for the latter, the expression : Whole Heart. 
 
CHAPTERS ON THE HEART. 147 
 
 Let me have my Heart that it may rest 
 within me ; but I shall feed upon the food of 
 Osiris, on the eastern side of the mead of amar- 
 anthine flowers. 
 
 Be mine a bark, for descending the stream 
 and another, for ascending. 
 
 I go down into the bark wherein thou art. 
 
 Be there given to me my mouth wherewith 
 to speak, and my feet for walking ; and let me 
 have my arms wherewith to overthrow my 
 adversaries. 
 
 Let two hands from the Earth open my 
 mouth : Let Seb, the Erpa* of the gods, part 
 my two jaws ; let him open my two eyes which 
 are closed, and give motion to my two hands 
 which are powerless: and let Anubis give vigour 
 to my legs, that I may raise myself up upon 
 them. 
 
 And may Sechit, the divine one, lift me up ; 
 so that I may arise in Heaven and issue my 
 behest in Memphis. 
 
 I am in possession of my Heart, I am in 
 possession of my Whole Heart, I am in possession 
 of my arms and I have possession of my legs. 
 
 * See, Trans. Soc. Bibl. Arch., XII., p. 359. 
 
CHAPTERS ON THE HEART. 
 
 [I do whatsoever my Genius {Ka?) willeth, 
 and my Soul {Ba?) is not bound to my Body 
 {Khat?) at the gates of Amenta.] 
 
 CHAPTER XXVII. 
 
 Chapter whereby the Heart of a person is not 
 taken from him in the Netherworld. 
 
 OYE gods who seize upon Hearts and who 
 pluck out the Whole Heart ; and whose 
 hands fashion anew the Heart of a person 
 according to what he hath done ; lo now, let 
 that be forgiven to him by you. 
 
 Hail to you, O ye Lords of Everlasting Time 
 and Eternity ! 
 
 Let not my Heart be torn from me by your 
 fingers. 
 
 Let not my Heart be fashioned anew accord- 
 ing to all the evil things said against me. 
 
 For this Heart of mine is the Heart of the 
 god of mighty names (i.e., Thoth,) of the great 
 god whose words are in his members, and who 
 giveth free course to his Heart which is within 
 him. 
 
CHAPTERS ON THE HEART. 149 
 
 And most keen of insight is his Heart among 
 the gods. Ho to me ! Heart of mine ; I am in 
 possession of thee, I am thy master, and thou 
 art by me ; fall not away from me ; I am the 
 dictator whom thou shalt obey in the Nether- 
 world, 
 
 CHAPTER XXVni. 
 
 Chapter whereby the Heart of a person is not 
 taken from him in the Netherworld. 
 
 O LION-GOD ! 
 I am Unbu* and what I abominate is 
 the block of execution. 
 
 Let not this Whole Heart of mine be torn 
 from me by the Divine Champions f in Heliop- 
 olis. 
 
 O thou who clothest Osiris and hast seen 
 Sutu, 
 
 O thou who turnest back after having smitten 
 him, and hast accomplished the overthrow. 
 
 This Whole Heart of mine remaineth weep- 
 ing over itself in (the) presence of Osiris. 
 
 * One of the names of the solar god. 
 
 t Likely the Forty -two Judges of the Psychostasia. Myer. 
 
150 CHAPTERS ON THE HEART. 
 
 Its Strength proceedeth from him, it hath 
 obtained it by prayer from him. 
 
 I have had granted to it and awarded to it, 
 the glow of heart at the hour of the god of the 
 Broad Face, and have offered the sacrificial 
 cakes in Hermopolis. 
 
 Let not this Whole Heart of mine be torn 
 from me.* It is I who entrust to you its place, 
 and vehemently stir your Whole Heart towards 
 it in Sechit-hotepit and the years of triumph 
 over all that it abhors, and taking all provisions 
 at thine appointed time from thine hand after 
 thee. 
 
 And this Whole Heart of mine is laid upon 
 the tablets of Tmu, who guideth me to the 
 caverns of Sutu and who giveth me back my 
 Whole Heart which hath accomplished its desire 
 in (the) presence of the Divine Circle which is in 
 the Netherworld. 
 
 The sacrificial joint and the funereal raiment, 
 let those who find them bury them. 
 
 *M. Pierret stops his translation of this chapter here, saying: 
 The end of this chapter is absolutely unintelligible ; the variants of the 
 hieratic manuscripts do not make it clear. 
 
CHAPTERS ON THE HEART. 151 
 
 CHAPTER XXIXa. 
 
 Chapter whereby the Heart of a person may not 
 be taken from him in the Netherworld. 
 
 BACK thou Messenger* of thy god ! Art 
 thou come to carry off by violence this 
 Whole Heart of mine, of the Living. f The gods 
 have regard to my offerings and fall upon their 
 faces, all together, upon their own earth. J 
 
 Certain chapters referring to the Heart were 
 incised upon hard precious stones, || and used 
 as amulets and talisman. The XXVIth upon 
 Lapis-lazuli, the XXVHth on green Felspar, 
 the XXXth on Serpentine. The following was 
 usually incised on Carnelian. 
 
 CHAPTER XXIXb. 
 
 Chapter of the Heart j upon Carjielian. 
 
 I AM the Heron, the Soul of Ra, who conducts 
 the Glorious ones to the Tuat. 
 
 * The same as, angel, or one sent. 
 
 tThat is, of the saved, of those declared re-born, in opposition to 
 the heart of the wicked, those adjudged to be annihilated or suffer the 
 second death. 
 
 $The most ancient copies of this chapter are found, one on the 
 coffin of Amamu, the other on that of Horhotep. Mission. Arch. 
 Fran, au Caire, Tom. /., /. 757, /. SSS-JJ7- They are not perfect. 
 The papyrus of Ani contains an imperfect copy of the chapter. 
 
 1 See, Zeiis, 1880, Einige inedita by Prof. Ebers. 
 
152 CHAPTERS ON THE HEART. 
 
 It is granted to their Souls {Baiu?) to come 
 forth upon the Earth, to do whatsoever their 
 Genius {Ka?) willeth. 
 
 It is granted to the Soul {£a?) of the Osiris 
 (the name of the deceased was inserted here) 
 to come forth upon the Earth to do whatsoever 
 his Genius {Ka?) willeth. 
 
 CHAPTER XXXa. 
 
 Chapter whereby the Heart of a person is not 
 kept back from him in the Netherworld. 
 
 HEART mine which is that of my Mother, 
 Whole Heart mine which was that of my 
 coming upon Earth, 
 
 Let there be no estoppel against me through 
 evidence ; let not hindrance be made to me by 
 the Divine Circle ; let there not be a fall of the 
 Scale* against me in (the) presence of the great 
 god. Lord of Amenta. 
 
 Hail, to thee. Heart mine ; Hail to thee. 
 Whole Heart mine, Hail to thee. Liver mine ! 
 
 Hail to you, ye gods who are on the side 
 
 *That is at the Psychostasia or weighing of the Ba, or responsible 
 soul, of the defunct. Myer. 
 
CHAPTERS ON THE HEART. 
 
 153 
 
 lock, conspicuous by your sceptres, announce 
 my glory to Ra and convey it to Nehabkau. 
 
 [And lo, though he be buried in the deep 
 deep Grave, and bowed down to the region of 
 annihilation, he is glorified there.] 
 
 CHAPTER XXXb. 
 
 HEART mine which is that of my Mother, 
 Whole Heart mine which is that of my 
 birth, 
 
 Let there be no estoppel against me through 
 evidence, let no hindrance be made to me by 
 the Divine Circle ; fall thou not against me in 
 (the) presence of him who is at the Balance. 
 
 Thou art my Genius {Ka?) who art by me, 
 the Artist who givest soundness to my limbs. 
 
 Come forth to the bliss towards which we 
 are bound ; 
 
 Let not those Ministrants* who deal with a 
 man according to the course of his life give a bad 
 odour to my Name. 
 
 Pleasant for us, pleasant for the listener, is 
 the joy of the Weighing of the Words. 
 
 * This refers likely to the Forty-two Judges in the Psychostasia. 
 Myer. 
 
154 CHAPTERS ON THE HEART. 
 
 Let not lies be uttered in the presence of the 
 great god (Osiris?) Lord of Amenta. 
 
 Lo ! how great art thou [ as the Triumphant 
 one.] 
 
 This chapter is found upon numerous papyri 
 and scarabs. The differences in the texts are 
 many, the principal may be considered as in the 
 30A and 30B, of Naville's Text. 
 
 The oldest copy we have on a scarab, is on 
 that of king Sebak-em-saf of the Xlllth Dynasty. 
 In the British Museum, No. 7876. Dr. Samuel 
 Birch has described it* in his study on the 
 "Formulas relating to the Heart." He says : 
 "This amulet is of unusual shape ; the body of 
 the insect is made of a remarkably fine green 
 jasper carved into the shape of the body and 
 head of the insect. This is inserted into a base 
 of gold in the shape of a tablet. * * * fj^g 
 legs of the insect are * * * of gold and 
 carved in relief * * * The hieroglyphs are 
 incised in outline, are coarse, and not very 
 legible."! 
 
 * Zeitschr, 1870, p. 32. 
 
 + See further on the subject of the Heart, Zeitschr, 1866, 6q et seq., 
 1867, pp. 16, 54, and Dr. Samuel Birch in, Catalogue of Egyptian 
 Antiquities in Alnwick Castle, p. 224. 
 
INDEX, 
 
 Aanru, the Egyptian heaven, 6i. See, Hotep. 
 
 Aar, See, Aanru, 6i. 
 
 Ab. The Heart, Introd. ix., .119, 145 et seq. 
 See, Heart. 
 
 Abraxas gems, 143. 
 
 Abydos. Scarabs of, 27, 28. 
 
 Amen, 77. See, Ammon. 
 
 Amen-em-hat III. Fine cameo of, 2)Zi 34- 
 
 Amen-hotep II. Signet ring of, 35. 
 
 Amen-hotep, or 
 
 Amenophis III. Scarabs of, 25, 53, 54, 55, 56, 
 
 Amenophis III. Scarabs of, found in Mesopo- 
 tamia, 62, 63, 
 
 Amen-Ra. The scarabaeus sacred to, 13, 
 
 Amenta, 148, 152, 154. See, Amenti. 
 
 Amenti, 102. See, Amenta, 
 
 Ammon or Amen, 89, 90. 
 
 Ammon-Ra. Hymn to, 99 et seq. 
 
 Amsit, 108. 
 
 Androgene. The scarabaeus an, 79. 
 
 Androgenic idea as to the scarabaeus, 7, note. 
 
 Ajikk, 118. See, Crux ansata. 
 
 Annihilated. The wicked, at the psychostasia, 
 adjudged to be, 94, 96. 
 
 Annihilation. The region of, glorification even 
 in, 153. 
 
156 
 
 Annuities perpetual, left the priests to perform 
 
 the sacred duties to the dead, 121. 
 Anubis, 147. 
 Apap, the Evil One, 86. 
 
 Aristophanes ridicules the use of the scarabaeus, 7 
 Assyrian contracts sealed, 129, 130 and note. 
 Astrologers, 73. 
 Astronomers, 73. 
 
 Astronomy. The scarabaeus in, 12, 13. 
 Ateuchus. The Genus, 4, 5, 6. 
 Ateuchus sacer yEgyptioriim, 5, 6. 
 Ateuchus sacer. Symbolism of the, 6. 
 Athena (Neith) symbolized by a vulture and 
 
 scarabaeus, 12. 
 Atmu or Turn, 70, 102, 112. See, Turn and Tmu. 
 Atmu-Khepera, 112. 
 Atoms and molecules according to the Ancient 
 
 Egyptians, are not destroyed, 95, 96. 
 Atum, 103. 
 Azazel. The Angel, taught the art of the 
 
 lapidary to mankind, 30. 
 
 Ba or Bai, plur. Baiu, the responsible soul, 
 Introd. ix., 92, 98, 114, 115, 148, 152. 
 
 was judged in the Hall of Osiris, 119, 120. 
 
 usually represented as a human headed 
 
 sparrow-hawk, but sometimes as a crane 
 and at others, as a lapwing, 115. 
 
 Balance. The, 152, 153. 
 
 Basilidian amulets, 143. 
 
 Bibliography of the scarabaeus, Introd. xix. et 
 
 seq. 
 Birch, Dr. Samuel, on a scarab of Sebak-em-saf, 
 
 154. 
 
157 
 
 Birch, Dr. Samuel. His edition of the Book of 
 the Dead, Introd. xviii. 
 
 his writings as to the scarabaeus, Introd. 
 
 XX. 
 
 his "Formulas relating to the Heart," 
 
 154- 
 Birth. The second, and resurrection from the 
 
 dead, 89, Introd. vi. et seq. 
 Body. The, called Khat, 114. 
 Book of the Dead, Introd. xvi. et seq, 60, 66, 75, 
 
 76, Z6, 92. See, Dr. Samuel Birch, M. Paul 
 
 Pierret, P. Le Renouf, M. Edouard Naville. 
 
 shows a hidden religious metaphysic, 68. 
 
 some chapters only inscribed on the 
 
 winding-sheet of the mummy, 61. 
 
 Chapters relating to the Heart, 67 and 
 
 Appendix A. 
 
 as to Khepra in it, 85. See, Khepra. 
 
 Edouard Naville's translation of, 146, In- 
 trod. xvii. 
 
 P. Le Page Renouf's translation of, 145 et 
 
 seq., Introd. xviii. 
 
 Books. Ancient, 72. 
 
 Boort. Use of, and diamond dust, 31, 32. 
 
 Buprestis. The, held in estimation, 6. 
 
 Cakes. The sacrificial, Introd. ix., 152. 
 
 Cameo. Finest, in the world, 33, 34. 
 
 Cancer. Scarabaeus anciently used in Egypt, 
 
 to represent the zodiacal sign now called, 12. 
 Carnelian. The XXIXb. chapter of the Book 
 
 of the Dead, usually incised on, 151. 
 Cartouch. Reason of the shape of the oval line 
 
 around the, 14, 38, 39. 
 
^ 
 
 158 
 
 Cartouches. Royal, oval form of the, taken from 
 
 the shape of the underside of the scarabaeus, 
 
 14, 38, 39- 
 Champions. The Divine, 149. 
 Chaos, 103, 107, 108, 112, 113. 
 Christ called the scarabaeus of God, 6;^. 
 Christian scarabs, 6^, 64. 
 
 ircle. The Divine, 150, 152, 153. 
 Coprophagi. Family of the, 4. 
 Corundum. Use of, in engraving hard stones, 31. 
 Cowroids are of the Hyksos period, 25. 
 Crab. Zodiacal sign of the, 12. 
 Creation, 99 et seq. 
 Creator and created, 95, 99 et seq. 
 Cricket. The Holy, Veneration of the natives 
 
 of Madagascar for, 13, 
 Cross. Position held by of the Latin, as a 
 
 symbol, 3, 95. 
 
 Latin and Greek, 95. 
 
 Crux ansata, an emblem of the Ka or vitality, 
 
 118. 
 Cylinders. Engraved, used in Egypt, 39, 40. 
 ■ not an evidence from their use in Egypt 
 
 that they came from Mesopotamia. 
 
 Dead. Book of the. See, Book of the Dead. 
 Death did not according to the Ancient Egyptian, 
 destroy the personality of man, 96. 
 
 The Second, 94, 96, 120, 121, 153. 
 
 Deities of Literature and Libraries, 70. 
 Deities. The, transformed, 94. 
 
 Deity. The Supreme, Ideas as to, in Ancient 
 Egypt, Introd. xii., xiii. 
 
 The Highest, an androgene, loi, 102. 
 
159 
 
 Diodorus Siculus, 75. 
 
 his writings cannot always be depended 
 
 upon. Ibid. 
 Division of the spiritual in man, 114 et seq. 
 Double. The spiritual, called the Ka, 117. 
 
 See, Ka. 
 Drills. Use of, in ancient times, in cutting hard 
 
 precious and other stones, 31. 
 
 Early Assyrian sealed contracts, 130 and note. 
 Eidolon, 118. See, Ka. 
 
 Egypt. Aborigines of the land of, Our knowl- 
 edge of the, Introd. vii. 
 
 art in, six thousand years ago, 69. 
 
 its civilization six thousand years ago, 70. 
 
 Hebrews in, Introd. xiv. 
 
 ideas as to the Supreme Deity in Ancient, 
 
 Introd. xii. 
 
 idolatry in, Introd. xii. 
 
 six thousand years ago, had a language, 
 
 religion and writing, 69. See, Introd. 
 
 Egyptians. The Ancient, highly civilized, 69 
 et seq. Introd. vii. 
 
 race of the Ancient, was Caucasian, In- 
 trod. vii. 
 
 Ancient, thought as to the spiritual-world 
 
 and its inhabitants, elevated, Introd. xii. 
 
 signets, 15, 16, ^d> et seq. 
 
 used symbols, having an occult meaning, 
 
 to designate their deities, 4. 
 
 Emanation or Creation of all things, 100 et seq. 
 Emery. Use of, 31. 
 
 Engraving of precious stones. Antiquity of the 
 art of, 30 et seq., t^^. 
 
l6o 
 
 Engraving. Method of engraving in ancient 
 times, 31. 
 
 on scarabs, 20, 21, 22, 48, 51, 52. 
 
 Enamels on scarabs, 19. 
 
 Enoch. Book of, cited, 30. 
 Entomology of the scarabaeidae, 4 et seq. 
 Ephod, Engraved stones in the Hebrew High 
 
 Priest's, 37. 
 Erpa. The, of the gods, 147. 
 Etruscan glyptography has not a transitional 
 
 period, 140. 
 Etruscan scarabs, 134^/^^^. 
 
 divisions of, according to subjects engraved 
 
 thereon, 141. 
 
 form of, 13s, 136. 
 
 usually of a conventional form, 134, 135, 
 
 136. 
 
 manufacture of, 136, 137. 
 
 material of, 135. 
 
 ■ time of manufacture and use of, 142. 
 
 • where found, 134 et seq., 138. 
 
 method of wearing, 139. 
 
 worn as amulets and for ornament, 139. 
 
 those having a white opaqueness have been 
 
 burned, 139. 
 
 subjects engraved on, 137, 138, 140, 141, 
 
 Etruscans at first purchased the scarabs from 
 
 Phoenicians, 140. 
 
 borrowed the form of the scarab but did 
 
 not care for the cult, 139. 
 
 Eternal life of the soul of man, Introd, vi., vii., 
 ix. , X., xi., xii., xiii. See, the Second Death. 
 
 Eternity. Lords of, 148. 
 
 Eternity of the soul of the good, 96. See, In- 
 troduction. 
 
i6i 
 
 Ethiopians. Religious feeling for the scarabaeus 
 
 among the, 12, 13. 
 Evil One, is Apap, 86. 
 Evolution in the Egyptian philosophy, 99 et seq.^ 
 
 104 et seq. 
 Ezekiel's. The prophet, description of the 
 
 working and engraving of, precious stones, 
 
 35- 
 
 Face. Broad, The god of the, 150. 
 
 Felspar. The XXVIIth chapter of the Book of 
 the Dead, incised on green, 151. 
 
 Forgery of scarabs, 123 et seq. 
 
 Future rewards or punishments to the soul, 
 Introd. vi., vii., x., xi. See, Annihilation, 
 Wicked, Heaven, Psychostasia, Second Death. 
 
 Genius. The, the Ka, 118, 148, 152, 153. See, 
 
 Ka. 
 Geographers, 73. 
 Ghost. See, Ka, Khu, Eidolon. 
 Gnostic amulets with the scarabaeus portrayed 
 
 on them, 143. 
 God, 109, no, III, Introd. xii. et seq. 
 God and His universe, 95 et seq. 
 Gnostic amulets, 143. 
 Good. The soul of the, is eternal, 96. 
 Grammarians, 73. 
 
 Grave. Glorification in the deep, 153. 
 Great Sphinx. The, a philosophical abstraction, 
 
 68. See, Sphinx, 
 Greek authors, statements of as to Ancient 
 
 Egyptian abstract thought, 74. 
 
t^ 
 
 162 
 
 Greek authors, cannot be depended upon. Ibid. 
 Greek and other writers, who mention the sca- 
 
 rabaeus, Introd, xviii., xix. 
 Greek scarabs, 142. 
 made in the Egyptian style, a manufactory 
 
 for such was at Naukratis, 27. 
 Greeks called the scarabaeus the Helio-cantharus^ 
 
 7. 
 
 Hard stones, Egyptian method of cutting, 32. 
 
 See, Engraving, also Scarabs. 
 Hapi, 108, 
 
 Harmakhis-Khepra, 80, 85. See, Khepra. 
 Harmakhu-Khepra-Ra-Tum, Zt^. 
 Harmony and law of the universe, 79, 99, 100. 
 
 this was called the Ma^ 81. See, Ma. 
 
 Hathor, 102. 
 
 Hatshepsu. Scarabs of Queen, 28. 
 
 Signet of, 34. 
 
 Heart. The, was called Ab, 119. See, Ab, 
 also Appendix A. 
 
 the, 66, 92. See, Appendix A. 
 
 considered as the source of life and also 
 
 the place of the thoughts, 145. 
 
 ■ curious representations in connection with 
 
 the, 145- 
 
 was symbolized by the scarab, 146. 
 
 was symbolized by Khepra, the scarabaeus 
 
 deity, 92. See, Khepra. 
 
 scarabs to take the place of the, 60, 61, 
 
 66. 
 
 whole, meaning of this expression, 146. 
 
 the, in the Book of the Dead, 75, 76, and 
 
 Appendix A. 
 
i63 
 
 Heaven. The Egyptian eternal heaven, 6i. 
 
 See, Aanru and Hotep. 
 Hebrew High Priest, names of precious stones 
 
 in his Ephod, 37. 
 Hebrews in Egypt must have had knowledge of, 
 
 the Egyptian belief in the immortality of the 
 
 soul and its future reward or punishment, 
 
 Introd. xiv. et seq. 
 Hebrew Qabbalah. See, Oabbalah. 
 Helio-cantharus. Greek name for the scarabaeus, 7. 
 Hephaestos (Ptah) symbolized by a scarabaeus 
 
 and vulture, 12. 
 Heretic kings. Scarabs not in use by the, 44. 
 Hermes Trismegistos cited or quoted, 74, 96, 
 
 109, no. 
 Hermopolis, 150. 
 Herodotus, 75. 
 
 quoted, 97, 
 
 Heron. The, 151, 
 
 Herseshta. See, Teachers of Mysteries. 
 Historical scarabs, 49 et seq. 
 
 value of, to the historian, 50. 
 
 Horapollo quoted as to the scarabaeus, 8, 9, 10, 
 
 II, 12. 
 Horapollon, 74. See, Horapollo. 
 Hor-em-khu, 84, note. 
 Horus, 77, 93, 94, 108, 112. 
 
 the eye of, 84. 
 
 Horus, Hor-em-Khu and Khepra, 80, 81. 
 Hotep. A division of the Egyptian eternal 
 
 heaven, 61. 
 Hottentot. Veneration for the scarabaeus by 
 
 the, 13. 
 Hyksos. The, Introd. xiv. 
 Hyksos period. Scarabs of the, 25. 
 
J 
 
 164 
 
 lamblichus, 74. 
 
 Ideal Prototype, 16, 17. See, Prototypes. 
 
 Idolatry in Egypt, Introd. xii. 
 
 Individuality. The, 116. 
 
 Immortality of the soul, 98. See the Introduc- 
 tion. 
 
 the scarabaeus the symbol of the, 13. See 
 
 also. Scarabs, Scarabaeus. Soul, and the 
 Introduction, also Appendix A. 
 
 Incising of scarabs, 22. 
 
 Intellectual part of man's spirit, 115, 116. See, 
 Khu. 
 
 Isis, 86, 94. 
 
 Jesus called, the good Scarabaeus, 61. 
 
 crucifixion of portrayed on a scarab, 64. 
 
 Jeweled drills and saws. Use of, 31, 32. 
 
 Joseph under the Hyksos, Introd. xiv. 
 
 Joseph. The signet ring given by Pharaoh to, 
 
 36 and note. 
 Josephus, Introd. xiii. 
 Judges, 73. 
 Judgment of the soul, in the Hall of Osiris, 
 
 effect of, 120, 121. See, Psychostasia. 
 
 Ka. The, Introd. ix., xv., 60,82, 148, 152, 153. 
 
 See, Appendix A, also the Double, and 
 
 Division of the Spiritual. 
 dwelt with mummy, had a semi-material 
 
 form and substance in the shape of the dead 
 
 one, and had power to go and return when 
 
 it pleased, 117, 118. 
 
i65 
 
 Ka. It was the Vitality or Double. Plural, Kau, 
 
 117 et seq. 
 KaandKhu, Union of the, 120, 121. See, Khu. 
 Khaf-Ra, Khephren or Khefren. Scarabs of the 
 
 period of, 24. 
 Khaf-Ra. See, Khephren. 
 Khaibit. The, was the Shade or Shadow of the 
 
 dead, 116. Parallels the Tzelem of the 
 
 Hebrew Qabbalah. 
 Khat, was the Body, 114, 148. 
 Khem, 77. 
 Kheper means, to become, to raise up, 88, 89, 
 
 95, 104, III, 112. 
 Kheper as the emanator or creator, loi et seq., 
 
 lo'j ef seq. 
 Khepera (Khepra). lo^ ei seq. See, Khepra. 
 Khephren. Statue of, in diorite, 41, 42. See, 
 
 Khaf-Ra. 
 Khepra, 99, 100, iii, 112. 
 Khepra. The Scarabaeus deity, 86. 
 Khepra, also called Khepera, a form of the 
 
 maker of the Universe which had the scarab 
 
 as an emblem, 14, 99 et seq. 
 
 was also called, Tum-Khepra also Osiris- 
 
 Khepra, 88. 
 
 . was the symbol of the Heart, 92, 93. 
 
 was the transformer, 78. 
 
 in the Book of the Dead, 78 et seq., 85. 
 
 • as Harmakhis, 85, ^6. 
 
 in the bosom of the gods, 87. 
 
 against the rebels, 88. 
 
 as the Enlightener, 78, 79. 
 
 is Eternity, 86. 
 
 is the producer of the transformations, 87, 
 
i66 
 
 Khepra overthrows Apap, the evil-serpent, 85, 86. 
 Khepri. See, Khepra. 
 Khmunu, 108. 
 Khopiru, 84. 
 Khu. The, 82, 98. 
 
 the Intellectual part of man's spirit, 115, 
 
 116. 
 
 in case of adverse judgment on the Ba, 
 
 the Khu fled back to its immortal source, 120. 
 
 Khu and Ka. Union of the, 120, 121. 
 Khufu. Scarabs of the period of, 24. 
 
 Lapidary. Antiquity of the art of the, 30. 
 Lapis-lazuli. The XXVIth Chapter of the Book 
 
 of the Dead, incised on, 151. 
 Lathes. Use of, 22, 32. 
 Librarians. Ancient, 71. 
 Libraries. Ancient, 71, 72. 
 Life and death. The interchange of, 97. 
 Living. The, the saved or re-born, 151 and 
 
 note. 
 Logos. The, 105 and note, 107. See, Word. 
 
 Ma, 81, 79. See, Maat. 
 
 Maat, The Law or Harmony of all created, 70, 
 
 99, 100 and note. 
 Makrokosm. The, 16, 17 and note. 
 Manufacture of scarabaei, i^eiseq., 27. 
 Manufacture. Periods of, 21 ef seq. 
 Materials used in manufacture, 18, 19, 20. 
 Matter is only transformed, 94. 
 Mead of amaranthine flowers, 147. 
 Medical papyrus, Introd. ix. , x. 
 
167 
 
 Men governed by their prejudices, 3. 
 
 Mena, Introd, vii. , 72. 
 
 his cartouche inside of the oval form taken 
 
 from the underside of the scarab, ^8. 
 
 Men-kau-Ra. Inscription on the coffin of, In- 
 trod. vi. 
 
 Mer-en-ra, 83. 
 
 Mesopotamia and its relations with Egypt, 41, 
 42, 43, 44. 
 
 Mesopotamia. Egyptian scarabs found in, 62, 
 
 Messenger. The, of thy god, 151. 
 
 Messenger, the same as angel, 151 note. 
 
 Mestha, 109. 
 
 Mesxen. The reservoir from which came the 
 new souls, 99 note, 103, 104. See, Souls. 
 
 Metaphysicians. Religious, 73. 
 
 Metempsychosis. Mistaken ideas as to Egyp- 
 tian, 97 et seq. 
 
 Mineralogists, 73. 
 
 Mirini I., 83, 84. 
 
 Motion in all things, 96, 97. 
 
 Moses. Reason why he may have omitted put- 
 ting the doctrine of the future life of the soul 
 in the Pentateuch, Introd. xv. et seq. 
 
 Moses and belief in the immortality of the soul, 
 Introd. xiii., et seq. 
 
 Mysteries. The Teachers of, 72. 
 
 Mummy called the. Husk, also the Sahu, 118, 
 119. 
 
 Names of precious stones in the Ephod of the 
 
 Hebrew High Priest, 37. 
 Naukratis. Scarabs of, 27. 
 
i68 
 
 Naville. M. Edouard, edition of the Book of 
 
 the Dead, Introd. xvii., 146. 
 Nebesheh. Scarabs of, 27. 
 Neb-ka. Scarabs of, 23, 46. 
 Nehabkau, 153. 
 Nephesh of the Hebrew Qabbalah, and the 
 
 lower vitality of the Mummy or Sahu, 118, 
 
 119. 
 Nephthys, 86. 
 
 Neshamah. The, of the Hebrew Qabbalah, 116. 
 Nine. The divine, 83. 
 
 Nothing destroyed, only transformed, 95, 96. 
 Nous. The, of the Greeks, 116, 
 Nu or, the Sky, 108. See, Nut. 
 Nut, 79. 
 
 Oldest scarabs, 46. 
 
 Osiris, 93, 94, 106, 147, 149. 
 
 the dead one became an Osiris, Introd. 
 
 Pacht was the Mistress of thoughts, 70. 
 
 Papyrus Ebers. Introd. x. , note. 
 
 Papyrus. Medical, Introd. x. 
 
 Pentateuch. Hebrew, no idea in it, of the im- 
 mortality of the soul and its future reward 
 or punishment, Introd. xiii. et seq. 
 
 Per-em-hru. See, Book of the Dead. 
 
 Pepi I. Scarabs of the period of, 24. 
 
 Personality. The, 116, 117, 119, 120. 
 
 Philo. Introd. xiii. 
 
 Philosophers, 73. 
 
 failure of, to understand psychological 
 
 phenomena, 3. 
 
169 
 
 Philosophy. Ancient Egyptian, 68. 
 
 of the Ancient Egyptians not yet under- 
 stood, 68. 
 
 Philostratus quoted, 4. 
 Phoenician scarabs, 128 et seq. 
 Phoenicians. The, were copyists, 132. 
 Phoenician manufactures of cylinders, signets, 
 
 etc., 129 ^/ seq. 
 Pierret. M. Paul, his edition of the Book of 
 
 the Dead, Introd. xvii., xviii., 145. 
 Plato, 75. 
 
 Pliny quoted as to the scarabaeus, .7 et seq. 
 Plutarch, 74, 
 
 quoted, 7, note. 
 
 Prayers and litanies for the dead, 121. 
 Precious stones. Hard, Chapters of the Book 
 of the Dead incised on, 151. 
 
 hard, used in making scarabs, 18, 19, -^2)^ 
 
 151- 
 
 in the Ephod of the Hebrew High Priest, 
 
 37- 
 Primordial Man. The, 16, 17 and note. 
 Prototypes. The, 103, 104. See, Mesxen, also 
 
 Souls. 
 Psyche, 114, 115. See also. Soul. 
 Psychology. Ancient Egyptian, 114 et seq. 
 
 and the Hebrew Qabbalah. Ibid. 
 
 Psychology. Ancient Egyptian, as yet only 
 
 partly understood, 69. 
 
 Psychostasia. The, or weighing of the soul of 
 the dead, 149, 152, 153. See, Future re- 
 wards and punishments of the soul. 
 
 Ptah, 90. 
 
 the scarab an emblem of, he was one of 
 
 the forms of the creative power, 12, 14. 
 
70 
 
 Ptah-Sokari-Osiris, was sometimes represented 
 under the form of a scarab, 15. 
 
 Ptah-Tatunen, 94. 
 
 Ptah-Tore, 12 note. 
 
 Punishment in the Underworld, 87. See, Anni- 
 hilation, also, Psychostasia. 
 
 Pythagoras, 75. 
 
 Qabbalah. The Oral Tradition or, 69. 
 
 of the Hebrews and the psychology of the 
 
 Ancient Egyptians, 115 et seq. 
 
 the Rua'h of the Hebrew Qabbalah, 115. 
 
 the Nephesh of the Hebrew Oabbalah, 
 
 118, 119. 
 
 the Neshamah of the Hebrew Oabbalah, 
 
 116. 
 
 Qebhsennuf, 109. 
 
 Ra, 79, 83, 93, 94, 112, 151, 153. 
 
 the scarabseus as the symbol of the creating 
 
 power of Ra, 14, 15, 84. 
 
 when used as part of the king's name, 23. 
 
 Ra-Harmakhis, 81. 
 
 Rameses H. Scarabs of the period of, 26. 
 Ren, the Name or Personality, 116, 117, 119, 
 
 120. 
 Renouf. P. Le Page, his edition of the Book 
 
 of the Dead, Introd. xviii.. Appendix A. 
 Resurrection from the dead, 92, 93, 122. 
 
 was symbolized by the scarab, Introd, v., 
 
 vi,, vii. See, Immortality of the soul, also, 
 Soul. 
 
171 
 
 Resurrection of the soul, symbolized by the 
 Great Sphinx, 82. See, Introduction, also, 
 Sphinx. 
 
 Regeneration and re-birth, 95. See, Introduc- 
 tion. See, Soul. 
 
 Rings. Use of, 40, 41. 
 
 Roman scarabs, 142. 
 
 Rua'h. The, of the Hebrew Qabbalah, 115. 
 
 Sacrificial victims. Those examined and passed 
 as right, marked with signets having on them 
 the figure of the scarabaeus, 20. 
 
 Safekh, goddess of books, 70, 71. 
 
 Saitic period. Scarabs of the, 26. 
 
 Sahu. The, or Mummy, 60, 118, 119. 
 
 may refer sometimes to the living person- 
 ality of the mummy, 119. 
 
 Sardinia. Scarabs found in, 130, 131. 
 Sardinian scarabs. Division according to the 
 subjects, 131, 132. 
 
 age of, 132. 
 
 Scarab as a signet, 7. 
 
 as an amulet, 7. 
 
 the symbol of the Heart, 66, 67, 145. See, 
 
 Heart. 
 
 Chapter XXXb. of the Book of the Dead 
 
 on a, 154. 
 
 a beautiful Assyrian in the British Museum, 
 
 ^33- 
 
 the synthesis of the Egyptian religion, 95. 
 
 a symbol of the re-birth, resurrection and 
 
 eternal life, of the soul pronounced pure, 66. 
 
 the hieroglyph of. To become, etc., also, 
 
 creator, 80. See, HorapoUo. 
 
172 
 
 Scarab. A representation of with two heads, 
 one of a ram, the other of a hawk, 89, 90. 
 
 the oldest known, that of Neb-ka, 23, 46, 
 
 an emblem of Ptah, 13, 14. 
 
 Scarabaeus. Name of in different languages, 2. 
 
 entomology of, 4, 5, 6. 
 
 where found, 4. 
 
 the hieroglyph of "to be," the emanating 
 
 or creating, etc., iii, 112. See, Kheper. 
 
 the first living creature seen coming to life, 
 
 from the mud of the Nile, 13. 
 
 symbolism of the, 6. 
 
 the symbol of, creative and fertilizing 
 
 power, 7, 8, 13. 
 
 the symbol of re-birth, resurrection and 
 
 immortality of the soul, 13. See, Introduc- 
 tion. 
 
 an early symbol of the idea of a future life 
 
 of the soul, and its resurrection, and likely 
 of its future reward or punishment, Introd. 
 vi., vii. , xi, 
 
 emblem of the re-birth and resurrection of 
 
 the dead, 88. 
 
 a symbol of the resurrection in the heavenly 
 
 regions, 92, ()2>' 
 
 held the position among the Ancient 
 
 Egyptians which the Latin cross holds with 
 us, 2. 
 
 as an emblem of the creating source of 
 
 life, portrayed on the tombs of the ancient 
 Theban kings, 16. 
 
 an amulet or talisman, 15. 
 
 astronomical value of the, 12. 
 
 an early symbol of the zodiacal sign now 
 
 called Cancer, 12. 
 
[73 
 
 Scarabaeus and the Heart in the Book of the 
 Dead, 75 et seq. See, Appendix A, 
 
 varieties of the, according to Pliny, 7, 8. 
 
 meaning of according to Horapollo, 8, 9, 
 
 10, II, 12. 
 
 veneration of the Hottentot for, 13. 
 
 • sacred to Amen-Ra, 13. 
 
 winged, 59, 60. 
 
 Bibliography as to the, Introd. xix, et seq. 
 
 Scarabaei. Manufacture of, 18 et seq. 
 Scarabaeidce. The family of, 4. 
 
 Scarabs. Art in making, 52, 53. 
 
 forms of usually met with, 47, 48. 
 
 difference as to large and small, 21. 
 
 divisions of, 48, 49. 
 
 where and how worn by the living, 58. 
 
 put in place of the Heart inscribed with 
 
 chapters from the Book of the Dead, 67. 
 See, Appendix A, also Heart. 
 
 where found on mummies, 57, 58, 59, 60, 
 
 62. 
 
 representations of, with the head of a cow, 
 
 ram et seq.., 59, 
 
 set in gold, 59. 
 
 engraving on, 48. 
 
 symbols engraved on, 20, 21. 
 
 age of those not engraved on the under 
 
 or fiat part, 46, 47. 
 
 unfashionable in the XHth Dynasty, 40. 
 
 the oldest thus far known, 46. See, Neb-ka. 
 
 difficult to judge of the age of, 28. See, 
 
 Forgery. 
 
 historical, 23 et seq., 49 et seq. 
 
 great value of a knowledge of, to the 
 
 historian, 29. 
 
174 
 
 Scarabs. Knowledge of the age of, 29. 
 
 re-issue of, by a later monarch, 28. 
 
 Etruscan, \2>^ et seq. See, Etruscan. 
 
 the material in which Etruscan, were 
 
 made, 135, 136. 
 
 Phoenician, 12?, et seq. 
 
 Sardinian, 130, 131. 
 
 forgery of, 123 et seq. 
 
 Seals. Egyptian, some archaeologists incorrectly 
 claim, that they came from Mesopotamia, 37, 
 2,^ et seq. 
 
 Sealing mentioned in the Old Testament, 35, 
 
 Phoenician, 12^ et seq. 
 
 Seb, 94, 147. 
 
 Sebak-em-saf. King, copy of Chapter XXXb 
 of the Book of the Dead on a scarab of, 154. 
 
 Sechit, 147. 
 
 Sechit-hotepit, 150, 
 
 Selk goddess of libraries, 71. 
 
 Sent. King, Introd. viii., ix. , x. 
 
 Serpentine. The XXXth Chapter of the Book 
 of the Dead, incised on, 151. 
 
 Shade. The, of the dead, 116. 
 
 Shalt an Sensen. The, 60. 
 
 Shepherd Kings. See, Hyksos. 
 
 Shera. Steles from the tomb of, Introd. viii. 
 
 Shesh. Very ancient recipe of the queen Shesh 
 for washing the hair, Introd. x. 
 
 Shu, 106, 108. 
 
 Signet. The scarab as a, 7, 15, 16. 
 
 Signet ring. Mention of the, in the Old Testa- 
 ment, 35, id. 
 
 Signets Egyptian, sometimes squares or paral- 
 lelograms, zi. 
 
175 
 
 Soldiers wore the scarab to increase bravery, 
 7, and note. 
 
 Solon, 75. 
 
 Soul. The responsible, called the Ba. See, 
 Ba. 
 
 Soul. Immortality of the, 98. See, Introduc- 
 tion. 
 
 Soul. Immortality of the, and the writings 
 attributed to Moses, Introd. xiii. et seq. 
 
 Soul of the good was eternal, 96. 
 
 Soul of the wicked was destroyed, 96, 
 
 Souls. The reservoir of, 99 and note. Note. 
 Comp. Hermes Trismegistos. Book. The 
 Virgin of the World, and Book. The Initia- 
 tions or Asclepios. 
 
 Sphinx. The Great, an abstraction, 81, ; J) 
 
 was an image of Ra-Harmakhis, 81, ^ Si 
 
 was Harmakhu-Khepra-Ra-Tum, 83. 
 
 the philosophical value of the Great, 95. 
 
 the Great, meaning of, 82, 83. 
 
 Statues of diorite, 41, 42. 
 
 Stele of the Great Sphinx, 83. 
 Stelae. Oldest known, Introd. vii., viii. 
 Strabo, 75. 
 
 Sutu. The caverns of, 150. 
 Suten-hotep-ta. The, Introd. viii., ix. 
 Symbolism of the scarabaeus, according to Pliny, 
 7. See, Scarabaeus and Scarabs. 
 
 Tamar. See, Thamar. 
 Ta-nen, 94, 103. 
 Tanis. Scarabs of, 27. 
 Tef-nut, 106. 
 Teta. King, Introd. x. 
 
176 
 
 Thales, 75. 
 
 Thamar or Tamar, 36, 
 
 Thespesion quoted, 4. 
 
 Thoth, 70, 74, 148. See, Hermes Trismegis- 
 
 tos. 
 Thotmes III., 21, 28. 
 
 scarabs of, found in Mesopotamia, 62. 
 
 Chapter CLIV. of the Book of the Dead, 
 
 on his winding-sheet, 61, 62. 
 
 Thotmes IV., 83. 
 Tmu, 150. 
 Tuamautef, 109. 
 
 content of the vase of, 61, 66. 
 
 Tuat. The, 151. 
 
 Tum or Atmu, 79, 93, 99, 102. See, Atmu. 
 Turn not inert, 112, 113. 
 Tum-Harmakhis, 113. 
 Tum-Khepra, 100, iii. 
 Tumu, 84 and note, 108, 
 Telloh. Statues found at, 41, 42. 
 Transformations. Power of the dead to make, 
 87, 88, 89. 
 
 Underworld. The, called Amenti and Amenta, 
 102, 148, 152, 154, Introd. xvi. 
 
 the Egyptian word so translated, may 
 
 apply to a higher or opposite world to ours, 
 Introd. xvi., note. 
 
 Universe. Evolution of the, 99 ef seq., 104 ef seq.^ 
 106 et seq. 
 
 emanation of the, according to Hermes 
 
 Trismegistos, 109, no. 
 
 production of the, 100, loi. 
 
177 
 
 Vital principle of the human being after death, 
 the Ka, 117. See, Ka. 
 
 Wicked punished, 94. See Soul, also, Future 
 
 reward, etc. 
 Wicked. The soul of the, annihilated and 
 
 destroyed, 96. 
 Women wore the scarab, 7. 
 Word. The, 105 and note, 107. See, Logos. 
 production or creation, by the, loi et seq. 
 
 Zodiac. Emblem on the Hindu, resembles more 
 
 a beetle than a crab, 12. 
 
 of Denderah. Scarabaeus on the, 12. 
 
 Zodiacs. The scarabaeus in some zodiacs in 
 
 place of the crab, 12. 
 

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