with myrrh, cassia, or other spices. When sewn up the corpse was next pickled in a bath of natron for seventy days, and then meticulously bandaged with linen which had been dipped in some adhesive substance. A coffin was built for it which retained the shape of the human form, and which was gaily and elaborately painted with figures of divinities, amulets, symbols, and sometimes burial scenes. The carven countenance of the deceased surmounted this funerary finery, and the short wig, typical of the living Egyptian, glowed in gilded hues or in less costly colour above the conventional death-mask, which in general bore but little resemblance to him. The canopic jars in which the intestines were placed had lids so carven as to resemble human heads, but subsequent to the Eighteenth Dynasty the heads of the four sons of Horus, the man-headed Mesti, the ape-headed Hapi, the jackal Tuamutef, and the falcon Qebhsennŭf, the 'genii' who guarded the north, south, east, and west, were represented upon their covers. In their respective jars were placed the stomach and larger intestines, the smaller intestines, the lungs and heart, and the liver and gall-bladder. These jars were placed in the tomb beside the mummy, so that upon resurrection it could easily command their contents. It is a striking circumstance that we discover a parallel to these 'genii' among the ancient Maya of Central America, who possessed four deities placed one at each point of the compass to uphold the heavens. Their names were Kan, Muluc, Ix, and Cauac, or, according to other authorities, Hobnil, Kanzicnal, Zaczini, and Hozanek, and it has been stated that the Maya made use of funerary jars called after these, _bacabs_, which held the internal organs of their dead.[9] Strangely enough, the ancient Mexicans also practised a description of mummification, as did the Peruvians.[10] Funeral Offerings