Progress of Egyptology.
the emblem of Nefertem, from a funerary monument from Horbet. id.
Ann. x. 191.
Inscription on a J amulet. Weigall, Ann. xi. 172. Figure of ka
between the deceased and the offering table in the tomb of Ahmosi, son of
Abana. id. ib. 173.
Steindoeff argues that the ha is a kind of divine protective genius
accompanying the human being and not a part of his constitution, his life
or double, as is usually held. A.Z. xlviii. 152.
Cumont publishes a letter from Gardiner suggesting that the funerary
eagle of North Syria in Hellenistic times was derived from the royal
Egyptian falcon which is often mentioned in relation to the death of kings ;
but prefers to derive it from the eagle of Etana. Annates du Musee
Grapow edits certain spells inscribed on Middle-Kingdom coffins to
avoid the eating of filth by the deceased, prototypes of chs. 51-53 of the
Book of the Dead. A.Z. xlvii. 100.
As a contribution to the study of the formation of the Pyramid Texts,
Eusch examines certain scattered chapters which represent the deceased
king as jackal-headed, ruling men and gods. A.Z. xlviii. 123.
Amelineau terminates his study of ch. xvii. of the Book of the Dead.
Journ. As. Xth ser. t. xvi. 5.
Junker discusses animal sacrifices and burnt sacrifices in the later
Egyptian age. Erom the texts it appears that the slaying of animals
symbolises the slaughter of the enemies of the god, who rejoices to swallow
their flesh and gore ; and the burning of the sacrifice symbolises their utter
destruction. A.Z. xlviii. 69. In connection with Moller's discovery of
the origin of the six symbols of corn-measuring in the ^2 (above, p. 42)
he points out that the sixth day of the month is the date of the " com-
pletion of the eye of Horus " by Thoth and makes other suggestions in
regard to it. ib. 101.
Jequier warns against hazardous symbolical interpretations, and points
out a curious and fanciful error where a scribe's hold-all has been viewed
as an obelisk touched by a feather supposed to figure a ray of the sun
(Sphinx, xiv. 176); discusses an object supposed by Weigall to be an altar
for human sacrifice, and interprets the scenes depicted on it not as sacri-
ficial but as connected with the fate of the wicked in the judgment of Osiris
(ib. 178); interprets the bow held by the king in the sacrifice of prisoners as
the king's own bow, not one taken from the captives (against M. Navtlle's
view); and reconstructs portions of the scene on the monumental gate