was to “make divine” each member of the body, and to secure for it the protecting influence of the god or goddess who presided over it.  The following extract refers to the embalming of the head:  “Then anoint the head of the deceased and all his mouth with oil, both the head and the face, and wrap it in the bandages of Harmakhis in Hebit.  The bandage of the goddess Nekhebet shall be put on the forehead, the bandage of Hathor in Heliopolis on the face, the bandage of Thoth on the ears, and the bandage of Nebt-hetepet on the back of the neck.  All the coverings of the head and all the strips of linen used in fastening them shall be taken from sheets of linen that have been examined as to quality and texture in the presence of the inspector of the mysteries.  On the head of the deceased shall be the bandage of Sekhmet, beloved of Ptah, in two pieces.  On the two ears two bandages called the “Complete.”  On the nostrils two bandages called “Nehai” and “Smen.”  On the cheeks two bandages called “He shall live.”  On the forehead four pieces of linen called the “shining ones.”  On the skull two pieces called “The two Eyes of Ra in their fullness.”  On the two sides of the face and ears twenty-two pieces.  As to the mouth two inside, and two out.  On the chin two pieces.  On the back of the neck four large pieces.  Then tie the whole head firmly with a strip of linen two fingers wide, and anoint a second time, and then fill up all the crevices with the oil already mentioned.  Then say, “O august goddess, Lady of the East, Mistress of the West, come and enter into the two ears of Osiris.  O mighty goddess, who art ever young, O great one, Lady of the East, Mistress of the West, let there be breathing in the head of the deceased in the Tuat.  Let him see with his eyes, hear with his ears, breathe with his nose, pronounce with his mouth, and speak with his tongue in the Tuat.  Accept his voice in the Hall of Truth, and let him be proved to have been a speaker of the truth in the Hall of Keb, in the presence of the Great God, the Lord of Amenti.”

V. The RITUAL OF THE DIVINE CULT.—­This title is commonly given to a work consisting of sixty-six chapters, which were recited daily by the high priest of Amen-Ra, the King of the Gods, in his temple at Thebes, during the performance of a series of ceremonies of a highly important and symbolical character.  The text of this Ritual is found cut in hieroglyphs on the walls of the temple of Seti I at Abydos, and written in hieratic upon papyri preserved in the Imperial Museum in Berlin.  The work was originally intended to be recited by the king himself daily, but it was soon found that the Lord of Egypt could not spare the time necessary for its recital each day, and he therefore was personified by the high priest of each temple in which the Ritual was performed.  The object of the Ritual was to place the king in direct contact with his god Amen-Ra once a day.  The king was an incarnation of Amen-Ra, and ruled Egypt as the