earth has been already brought before us in the inscription on the statue of Chafra, the builder of the second largest pyramid, which describes him as the "good god, the master and gold Horus" (p. 95). It continues unchanged to the last centuries of the kingdom, and even survives the independence of Egypt. In the inscriptions of the temples the Ptolemies and Roman Cæsars are named by the same solemn titles as the ancient Pharaohs.[253] We saw that priests were allotted to the spirits of the buried kings (p. 99). In the ruins at Luxor, spirits of heaven are carrying Amenophis III. into the presence of Ammon, who consecrates him king (p. 138). In the Ramesseum and in the palace at Medinet Habu we have pictures of the coronation of Ramses II. and Ramses III. In both, the four geese of the four spirits of heaven are bidden by the priest to announce to the spirits of the east and west, of the north and the south, that the king has put on the double crown. In the rock temple at Selseleh (p. 149), the goddess Anuke gives her breast to king Horus, who is depicted as already grown into a youth; in the rock temple at Beth-el-Walli, Isis and Anuke allow Ramses II. to suck at their breasts. In the Ramesseum, Ramses II. is led by the gods Mentu and Chunsu and the goddess Mut before Ammon (p. 171). These pictures, in which gods bring the kings before Ammon, and worship him, that he may bestow life and purity on the princes presented by them, are constantly recurring. On the monuments the kings are found sacrificing, not only to their divine forefathers, but also to themselves and their own divinity (p. 24). Tuthmosis III. dedicated a temple to the god Sesurtesen III., and ordained regular sacrifices to him; and Amenophis III. built a temple in Nubia to his own divinity (pp. 134, 137).