supposed to utter the words rendered above, and if they had been spoken in a correct tone of voice, the figure would change into a full-grown man, who was provided with a digging tool and basket, and who was capable of performing field labours. The dread of forced labour in the minds of the Egyptians resulted in the production of the immense numbers of Ushabti figures which are seen in all great museums. The number found in some tombs is very large; thus, Seti I caused 700 to be buried with him, and, at the present time, there are 149 figures in the Ushabti-box of Ānkh-f-en-Khensu in Wall-case 116, in the Third Egyptian Room. The collection of Ushabti figures in the British Museum (Second Egyptian Room) is unrivalled, and contains fine specimens of every period from about B.C. 2600 to B.C. 600. Worthy of note are the limestone figure of Ȧāḥmes I, the fine diorite figure of king Ȧmen-ḥetep II, the granite figure of Ȧmen-ḥetep III, the porcelain and wooden figures of Seti I, and the figures of Rameses III, Rameses V, Psammetichus I, and Uaḥ-ȧb-Rā (Pharaoh Ḥophra). Other figures which were highly esteemed as possessing magical powers were those to which the name of Ptaḥ-Seker-Ȧsȧr, or =Ptaḥ-Socharis-Osiris=, has been given (see Second Egyptian Room, Wall-cases 89-92). Ptaḥ was the creator of the world, according to the doctrine of Memphis; Seker was the god of the Other World of Memphis; and Ȧsȧr, or Osiris, has already been discussed; these three gods were united in the later theology, and the resultant god was regarded as the lord of Heaven, Earth, and the Other World. Figures of this triune god were made of wood, painted or gilded, and fixed on a rectangular stand, in which two cavities were usually hollowed out, one in front of the figure and one at one side. In the cavity in front a little piece of the body of the deceased was placed, and a cover was fitted over it, with a figure of the hawk of Seker 𓅌 upon it; in the cavity in the side of the pedestal a small roll of papyrus inscribed with prayers was inserted. The figure and pedestal were often inscribed with formulas in which the triune god Ptaḥ-Seker-Ȧsȧr was invoked, and it was believed that so long as the portion of the dead body that was in the pedestal of the figure was preserved, the body in the tomb would be kept in its integrity and everlasting life would be assured for the soul. Typical examples of these figures are Nos. 9870 and 9736 (Wall-cases 90 and 91, Second Egyptian Room). Originally the figure on the pedestal was that of Osiris himself, standing upon the symbol of Maāt, or Truth 𓐙; a good example is No. 20,868, which is hollow; it contained the fine copy of the Book of the Dead of the priestess Ȧnhai, which is in the British Museum (No. 10,472, Wall-case 90, Second Egyptian Room).