In the time of the Middle Empire, it seems, the months in the civil year were not counted as lunar months, but as months of thirty days each. The year was not counted as a sidereal year, but as one of three hundred and sixty days--twelve months of thirty days--with five days added at the end of each year to bring up the number to three hundred and sixty-five days. No attention was paid to the odd hours and minutes over and above the three hundred and sixty-five days, which are occupied by the sun in completing his annual course. Mr Griffiths has remarked in the number of the _Proceedings of the Society of Biblical Archæology_ for March 1892, that the hieroglyph for month points to an _originally_ lunar month, and I would suggest that the star under the first crescent seems to point also to a month originally counted sidereally, _i.e._, dependent upon the conjunction of the sun and moon in some particular star-group of the ecliptic. As a matter of fact, the Egyptians made use not only of a civil year such as has been above described, but also of a sidereal year, counted from the heliacal rising of Sirius, and it is perhaps possible that the months in this sidereal year were counted as lunar months, and the year treated as soli-lunar and sidereal. In these two Egyptian _calendars_--so far as they are at present understood--no reference to the constellation Aries seems to be discernible. The agricultural importance of the season of the summer solstice in Egypt, coinciding as it does with the rising of the Nile, may have induced calendar-makers at some very early date to re-arrange the order of the year, so as to make it begin at the _summer_ rather than the _winter_ solstice--the season, as it is contended in these Papers, originally chosen 6,000 B.C. by astronomers in a more northern latitude than that of Egypt as the starting-point of a year sidereally marked by the conjunction of the sun with the constellation Aries. But if we turn to the Egyptian _mythology_, the importance of the Ram, or rather of the head of the Ram, as it is revealed in the monuments, and in the pictorial art of the ancient Egyptians, must continually strike the student of Egyptian symbolism. Amen, the great god of the Theban triad (Amen, Maut, and Chons), is sometimes represented as ram-headed--his boat and his sceptre are always adorned with a ram’s head, and the great temple to him, in conjunction with the sun, _i.e._ to Amen-Ra, is approached through an avenue of gigantic ram-headed sphinxes, and this is also the case as regards the temple of Chons--the moon-god--at right angles, and in close proximity, to the great temple of Amen-Ra.