Psameticus. The legend, in fact, which is contained in the oval exhibiting the name of the prince, whose remains had been laid in that tomb, evidently shews that his name was Ousirei, [Table 7. fig. 22, b.] For it is made out by three hieroglyphics, one figurative, and two phonetic,-the figure of Osiris, and the two feathers. For you remember that the three characters above, and the two below, are a continuation of his mystic titles, some of which are contained in the first oval, [fig. 22, a.] so that the whole legend exhibited in the two ovals would be,-the Osirian king, (beloved by Re and Smé,) son of the sun, (beloved by Phtha, Ousirei.)

The first

I shall explain each hieroglyphic. two characters are the eye and the throne; [fig. 22, a.] They are the symbolical representation of Osiris, in the form usually found before the titles and proper name of the deceased of all classes, and under all circumstances. This god, you remember, is the ruler of the Amenti, and under his jurisdiction all men are placed at the moment of their death. These two hieroglyphics together spell sek, or sok, and may be considered as symbolico-phonetic. Of the next two characters, the plant is an S, and the half circle is a T, an abbreviation of Soten, King. In the oval, the first character is the symbol of the god Phre, the second the figure of the goddess Smé, the goddess of truth and justice; and the last is a synonyme of the plough-share and pedestal, and stands for an M,

an abbreviation of Mei, loved. The signification of the bird and the circle, at the top of the oval b, we have seen to signify, son of the sun. Within it we have the three first characters, which, like those in Table 4. fig. 5, spell the name of the god Phtha. Then follows the name of Ousirei, and the whole concludes with the pedestal, which stands for Mei, and the waving line, the mark of the genitive case.

I am glad to hear that Mrs. Belzoni has advertised a publication of all the drawings made by her late husband, about this magnificent tomb, though in the Prospectus I have seen, some errors have been committed in explaining the maps, and much heterogeneous matter has been introduced; but that is not her fault. The work will be published under the patronage of his Royal Highness the Duke of Clarence, who on this, as on all other occasions, has shewn himself both the friend of the unfortunate, and the enlightened patron of learning. With my heart I wish Mrs. Belzoni the greatest possible success: she is deserving of it on all accounts. The efforts of her husband have been highly serviceable to enlarge our knowledge, and to ascertain several points connected with Egyptian antiquities. His herculean labours have afforded to our scholars, and to M. Champollion most particularly, the means of continuing their learned inquiries.

We must return now to the tomb of Ramesses Mei-amoun. In this tomb there was a sarcopha

gus of red granite, the cover of which, as I have just mentioned, lies in the vestibule of the Fitzwilliam Museum in the University of Cambridge. As a mark of gratitude for the many favours he had received, Mr. Belzoni presented it to the Rev. G. A. Browne, Fellow of Trinity College; and this gentleman, very generously, wishing still to allow Mr. Belzoni to reap the full benefit of his labours presented it, in Belzoni's name, to the University of Cambridge. Round this cover, amidst other characters, there is the inscription marked in Table 3. fig. 7.

The meaning of this inscription was first interpreted by M. Champollion, and communicated by letter to the same Rev. G. A. Browne. It has since been published by Mr. Yorke, in his work on the Egyptian monuments existing in this country, and it appears to be this. Osiris, or the Osirian king of the obedient people, Lord of the world, (whom the sun and Saté protect, the beloved of Amon,) the son of the sun, loving the gods, the lord of the three regions, (Ramses the martial,) deceased.

The first three signs of this inscription I have already explained in decyphering the name of Ousirei. Here, however, we have the addition of the figure of a god, which does not exist in the mystic titles of that Pharaoh; perhaps it was left out for the sake of avoiding confusion by too great a multiplicity of signs.

The other expressions, King of the obedient

people, Lord of the world, evidently belong to the person enclosed in the sarcophagus, and prove him to be one of the kings of Egypt. The title of King is expressed by the three following phonetic signs, the first of which is an S, the second a T; they stand for an abbreviation of the word Soten, which means king. The bee, as I stated in a former Lecture, is the symbol of obedience, or rather, the obedient people.

Of the two rings, the first contains the prænomen, or mystic titles; and the characters which they exhibit produce a legend somewhat different from that which we have just stated. For these characters consist, first of a circle, which is the symbolic expression of the god Phré; secondly, of a post or sceptre, with a jackall's or dog's head at the top. This, according to Horapollo, was the symbol of watching, or watchfulness, and, therefore, often taken for a guardian; for it is not to be confounded with the other character of nearly the same sort, which, in Table 4. fig. 4, we stated to be the symbol of the deity. The third hieroglyphic is the image of Smé, the goddess of truth and justice, which in the first edition of his " Système," M. Champollion had taken for Saté. The next three characters spell the name of Amon, and the last, you remember, is an M, and stands for the participle Mai, beloved. Therefore the whole put together would be," the guardian sun of justice and truth, beloved by Ammon." And so, in fact, has M. Champollion explained these characters in

the second edition of his "Précis du Système Hieroglyphique."

After this ring we meet with six characters; the first, as we have already observed, is phonetic, stands for an S, and is an abbreviation of se, which means son; the second is figurative, and represents the image of the sun, and both together signify son of the sun.

Of the next two characters, the plough-share is an M, and stands for Mei, which, as it precedes the symbolical character of the deity, means loving; and the three units, which express the plural, allow us to read them, loving the gods.

The other two characters mean the lord of the three regions, that is, Upper, Lower, and Middle Egypt. For the sign at the top, you remember, is the symbol of power, the two small half circles under it, placed upon one another, are the emblem of a country, or, more properly, of Egypt, and the three units signify the three portions of this country, that is, the upper, the middle, and the lower.

The next frame, marked a, exhibits the historical name of the mummy contained in the sarcophagus, and it is composed of four signs; the first is the figurative expression of the god Re; the next is an M, and each of the two last is an S; so that the whole spells Ra-m-ses.

Of the next two characters, M. Champollion interprets the meaning to be martial, but I do not know the reason, for he assigns none.