Progress of Egyptology.
sentences addressing Nut in the second person. Erman translates
these and shows that they fall into two groups, one displaying Nut
as the heavenly goddess comprising all other deities, with the prayer
that she will set the deceased amid the stars. This seems to have formed
originally a short prayer of ten lines, though cut up later and embodied
in various spells. The second group alters the same invocations so
as to bring them into connexion with the Osirian doctrine (Ebers1
Renouf continues his translation of the Book of the Dead, chaps.
128—136 (P. 8. B. A., xviii. 165—xix.), and comments on a hypo-
cephalus from Luxor in the collection of W. L. Nash (P. S. B. A.
Lefebure, on the importance of the " name " amongst the Egyptians,
superstitions concerning it, etc.: the "good name," or surname, the
desire that the name should not be destroyed even at death, the
personality involved in the name, which was also mystically identified
with the heart (Sphinx, i. 93), and on the parrying of the magical
influence of na nes by a play upon words (ibid. 199).
Maspero (Rev. de I'Hist. des Eels, xxxv. 275) gives the first part
of an elaborate article on the " tables of offerings " represented more or
less fully in so many tombs. He shows how the "table of offerings"
with the tabulated list over it is a summary of the daily requirements
of a person of distinction in the matters of ablution, feeding,
clothing, &c, and that as applied to the deceased it is accompanied
by a most elaborate ritual given in the Pyramid texts as well as later.
Renouf has pointed out that there is a threshing song current in
Corsica which shows a surprising verbal agreement with that inscribed in
the tomb of Paheri at El Kab (P. 8. B. A. xix. 121).
Piehl notes that the often repeated statement as to the d'Orbiney
Papyrus being written for Seti II. is false; its possessor was a scribe
(Sphinx, i. 258).
A hymn to Lsertesen III. and other literary fragments are published
in Griffith Hieratic Papyri of Kahun and Gurob,
Revillout suggests that the demotic " conversation of the cat
and the jackal (?) " is a philosophical parody of a dialogue between Set
and a cat referred to in the 125th chapter of the Book of the Dead
(Revue Egyptologique, viii. 61).