Nature and Art, January 1, 1867. 
DESCRIPTION OF AN EGYPTIAN STATUE. 
19 
to almost every king’s forehead. Moreover, in 
Hermapion’s translation we meet with the following 
words : “ King, lord of all the earth (whom the Sun 
approved), the king brave in war (whom Ammon 
loves and the All-shining has tried) for a king for 
ever.” Now it will be observed that the words here 
placed within parentheses are translations of the 
two well-known names of Raineses II., and the titles 
which precede them can be nothing but the pair of 
titles above spoken of, which invariably accompany 
one another. The first title, “ Lord of all the 
earth,” is Neb-to, which we usually translate 
Lord of the world ; and the second may fairly be 
understood as being Neb-misi, Lord of battles. Misi 
is the Coptic for battle ; hence the sound for this 
character, which we obtain from the name of King 
Meshophra Thothmosis, agrees with that which we 
obtain by translating Hermapion’s words into 
Coptic. Lastly, as to what our character repre- 
sents. Ernes is the Coptic for an anvil. Theo- 
philus, in his Diversarum A rtium Schedida, iii. 1 0, 
describes the Roman anvil as in the form of three 
half-apples. Our character is like two half-apples ; 
and if we suppose that the anvil was, in the first 
instance, a simple block of solid iron, the lieavy 
blows upon it would soon flatten the top and make 
it swell out on all sides into some such form as the 
above. Hence we see that the three arguments 
agree in giving to our character the force of MES. 
First, its place in Manetho’s names, Misaphis and 
Misphragmuthosis ; secondly, its forming part of 
the group which Hermapion translates “ Brave in 
war,” which may be represented in Coptic by Neb- 
misi, Lord of battles ; and thirdly, by its resem- 
blance to an ancient anvil, in Coptic, Ernes. 
This is a long discussion upon a single hiero- 
glyphic, but it may interest the reader to see how 
the force and meaning of such characters are to be 
learned. 
Hermapion’s sentence above quoted contains the 
very words which we find written in hieroglyphics 
upon the two standards held by our young prince. 
On the standard in his right hand we read, “ The 
priest, the lord of the world [king’s first name], 
beloved by the various gods of Egypt.” On the 
other standard we read, “ The son of the Sun, lord 
of battles [Amunmai Raineses], beloved by Osiris, 
lord of the region of the dead.” The two names 
here placed within the brackets may be translated 
by the words quoted above from Hermapion. 
DESCRIPTION OF THE HIEROGLYPHICS. 
No. 1. — The inscription on the right-hand standard. It 
may be translated, “ The priest, lord of the world [first 
name], beloved by the various gods of Egypt.” 
No. 2. — The inscription on the left-hand standard, “ The 
son of the Sun, Amunmai Rameses, beloved by Osiris, lord 
of Amenti or, of the region of the dead. These two are 
the only lines that I venture to translate throughout. 
Nos. 3—7 are on the flat top of the base. The left foot 
stands between No. 3 and No. 4. No. 3 begins with the 
young man’s name, “ The royal son Mesmoine.” 
Nos. 9-12 are a continuous sentence round the four 
sides of the square base. 
The supporting column has six lines of hieroglyphics. 
No. 1, on the back, begins “ Dedicated to Osiris, Ro-t-amenti, 
or ruler of the place of the dead. From this title of the god 
the Greeks took their name Rhadamanthus, the judge of their 
infernal regions. On the same line, immediately following 
the break in the stone, is mention of the young man’s 
mother, who is said to be deceased. In line No. 3, on the 
right side of the supporting column near the bottom, is 
mention of his sisters, called “ The Royal Daughters.” But 
of the greater part of the inscription I do not venture to 
give a translation, though many of the single words are well 
known. 
Samuel Sharpe. 
[An acomplished correspondent lias favoured us 
with the following notes, which we have great 
pleasure in laying before our readers.] 
The following are the chief facts known about 
the prince, Shaaemuab.* He was son of Rameses 
11. and the queen Hesit-Nefrit, the third wife 
of that monarch. Shaaemuab held the important 
office of sem, or chief of the priesthood of Ptah, at 
Memphis, and seems to have instituted some new 
forms in the worship of the Apis bull. Shaaemuab 
was the fourth of the -111 sons of Rameses II., 
and enjoyed great honour and dignity amongst 
his contemporaries. As early as the thirtieth 
yeai*, at least, of his father’s reign, he was appointed 
Governor of Memphis, and celebrated the festivals 
of the god, Ptah, or Vulcan, with great splendour. 
The discoveries of M. Mariette, at the Serapeum at 
Memphis, and of the immense subterranean galleries 
of the mummies of the Apis bulls, show that this 
prince, whose mummy was found in one of the sepul- 
chral chambers, was buried with his gold and other 
ornaments in one of the tombs, in the fifty-fifth 
year of the reign of his father, whom he did not 
survive. His mummy was found mutilated ; but 
at what time, and under what circumstances, did 
not appear, as the plunder of the tombs was as 
rife in the oldest days of the Egyptian monarchy 
as now. The inscription is extremely obscure, 
and consists of the fact of an address to Osiris on 
behalf of the deceased prince Shaaemuab, con- 
taining certain mythical allusions to the final judg- 
ment in the Hall of Truth and Justice, and other 
statements scattered throughout sepulchral prayers 
and adorations, comparing that prince to Horns, 
the son and avenger of Osiris. The same observa- 
tions apply to the lateral inscriptions (left and 
right sides), which are also obscure and difficult to 
understand. The inscription round the plinth or 
pedestal on which the statue stands, A 9, 10 ; B 11, 
12, is the text of a well-known chapter of the 
Ritual, the 54th of Lepsius, Todtenbuch, Taf. 
xxii. c. 54, where the rubrical heading entitles it, 
“ The chapter of giving breath to a person in Kar- 
neter or Hades.” There are two other chapters, 
(55, 56), on the same subject, with the texts 
similiar to the 54th; especially the 56th, which 
closely resembles the inscription of the plinth. 
The meaning of the chapter is as follows : “ Oh 
Turn or Tomos, the setting Sun, give me the sweet 
breath of thy nostril. I am the great elder who 
* It will be observed that our friends differ in their in- 
terpretation of the hieroglyphs denoting- the name of the 
person represented.— Ed. 
