sisting of Aroeris, T-son-t-nofre, and their son Pnêb-to. Her name seems to apply to Isis, as it signifies the sister of the Good," which title peculiarly belongs to Osiris.

The remaining Deity represented in this Plate* is taken from the sculptures at Tuot (Tuphium), but his name is unknown, and the absence of hieroglyphic legends prevents our ascertaining his character and office. From his head project what appear to be two ears, which alone are remarkable in his otherwise simple form. He is probably of an inferior class of Deities, and of uncertain date.

ATMOO, TETHMOO, THOTHMOO, TмOU.

This was one of the principal Deities of the second order of Gods. His name appears to read Atmoo, Tmou, or Tethmoo, being written both with A and T as the initial letter; and, indeed, if A be one of the names of Thoth, it readily accounts for this apparent inconsistency in the mode of spelling his name. We may perhaps trace in Atmoo the word tem, "to complete or perfect," but I am unable to decide to what Deity he corresponds in the mythology of Greece.

There is reason to suppose him the Heron of Egypt, from whom the city Heröopolis, on the canal which communicated from the Nile to the Red Sea, was called. A monument still existing amidst the mounds of an old town near the site of that city, which presents his figure with that of Pthah,

* Pl. 46. a. Part 6.

Toré, and King Remeses the Great, seems to confirm this opinion. M. Champollion quotes a passage from a hieratic papyrus, which says, "My right temple belongs to the spirit of the Sun in the day, and my left temple to the spirit of Atmoo in the night;" which would seem to identify him with Sol inferus, and recalls the word Atme, "darkness,” which in the Arabic language has that signification. The same ingenious savant thinks that the analogy between Atmoo and Heron is confirmed by the monumental inscriptions giving to the Kings the title "born of Atmoo," since Hermapion, in his translation of the Obelisk of Remeses, calls that Monarch the "son of Heron." The expression, "Phrah, Lord of Years like Atmoo," common on obelisks and dedicatory inscriptions, serves to maintain the connection between those formulas, and that given by Hermapion; and the latter appears to have reference to the idea of completion of time, which accords with the name of Atmoo.

Though principally worshipped in Lower Egypt, he holds a conspicuous place amongst the contemplar Gods of Thebes; and the paintings in the tombs show that he fulfilled an important office in the regions of Amenti. He is there represented in a boat, accompanied by Thoth, Thmei (the Goddess of Truth and Justice), and Athor; Horus, the son of Osiris, performing, as usual, the office of steersman.* The boat appears to be styled

* Vide infrà, on the Goddess Khemi, p. 48.

"of (Thoth) the Lord of the eight Regions," and also "of the son of Osiris ;" but this last is probably in consequence of its being entrusted to the charge of Horus. On the prow sits a swallow; but the rare occurrence of this bird is not sufficient to fix it as an emblem of Atmoo; and we even find it in the same position in the boat of Rê. Atmoo wears the crowns of Upper and Lower Egypt, not however placed one within, but at the side of, the other; and he is always figured with a human head, and painted of a red colour. Sometimes, though rarely, he appears with a simple cap, and he holds the staff of purity common to all the Gods of Egypt.

NOFRE-ATMOO.

This Deity was perhaps an emanation from, or a character of, the one just mentioned. The prefix Nofre signifies "good;" and he may possibly be the abstract idea of goodness, without interfering with the privileges of Osiris. For Osiris was, in like manner, distinct from the Goddess Thmei, though called " the Lord of Goodness and Truth."

Nofre-Atmoo was styled the "Defender" or "Protector of the World," or "the two Regions of Egypt." He bore on his head a lotus flower, or two long feathers upon a shaft, on either side of which was attached a peculiar pendent emblem; and he frequently carried in his hand a sceptre with a summit of the same form. I have sometimes found his figure in the tombs of Thebes, ac

companied by a symbol which appears of particular importance in relation to the dead, and may allude to some office he held in the region of Hades.* He is even represented standing on the back of a lion; and in a drawing, copied by my friend Mr. Burton from Karnak, he appears to be styled the son of Pasht.

ANOUK, ANOUKÉ, ESTIA, VESTA.

This Goddess was the third member of the triad of Northern Ethiopia, and the cataracts, composed of Neph, Saté, and Anouké; and at Dakkeh she is represented as the nurse of a King, who is said to be "the son of Neph, and born of Saté," the other two Deities of the same triad. She was the Vesta of the Egyptian Pantheon, as we learn from an inscription at Sehayl, formerly Sété, an island immediately below the first cataract, which calls her "Anouké or Estia."

Herodotust seems to think that Vesta was not among the number of the Egyptian divinities, when he says, "Nearly all the names of the Greek Gods have come from Egypt; for, excepting Neptune, the Dioscuri, Juno, Vesta, Themis, the Graces, and Nereïds, those of all the other Deities have always been known in Egypt; and this is asserted by the Egyptians themselves." It is possible that he means the name, and not the character, of this Goddess; for there is abundant evidence of Juno

* Vide Plate 48. Part 1. fig. 3.

+ Herodot. ii. 50.

and Themis being Egyptian Deities. But still the resemblance between the name of the latter, and of the Egyptian Goddess (Thmei), was greater than of any other in the two Pantheons; and in proof of this, we have only to compare those of Amun and Zeus, Khem and Pan, Thoth and Hermes, and many others, which have scarcely a single letter in common, and directly contradict the assertion of the historian. It is, at all events, certain, that Juno, Vesta, and Themis were Egyptian Deities, though there is no evidence of the others he mentions being admitted to their Pantheon; and Neptune, according to the historian, "was only known to the Libyans."

To the Greek appellation of the Ocean God, Poseidon, it may not be too presumptuous to apply the meaning of the "Deity of Sidon," from which maritime town of Phoenicia Greece very probably derived his worship; and the Latin Neptune may present a similar claim to an Eastern origin, in the commencement of its name "Néb," which in the language of Egypt and Syria signified "Lord."

*

Diodorus admits Vesta into the number of the Gods of Egypt, together with the Sun, Saturn, Rhea, Jupiter, Juno, Vulcan, and Mercury; and the importance of her office is shown by her frequent occurrence in the oldest temples.

She also seems to bear some analogy to Neith †, though in reality distinct from that Goddess. The head-dress of Anouké, which is singular,

* Diodor. i. 13.

† Vide suprà, Vol. I. (2d Series) p. 283.