Ornamental scarabs were very largely worn. Dr. Wallis Budge says of these: “By an easy transition the custom of placing scarabs on the bodies of the dead passed to the living, and men and women wore the scarab probably as a silent act of homage to the Creator of the world who was not only the god of the dead but of the living also.” It has been suggested that scarabs were used for exchange or barter, but Mr. Percy E. Newbury (“Scarabs”) points out that such contention “is not supported by the inscriptions or by any of the scenes depicted in the monuments.” He continues: “But we do find that during the Hyksos period (circa 1700 B.C.) and later under Amenhetep III (circa 1400 B.C.), the Khetem or ‘seal’ is given as a measure of value, although here it is probable that it was not the seal itself that is meant but the _impression_ of it upon another substance. Polyaemus relates that the Athenian general Timotheus, being in want of money to pay his troops, issued his own ‘seal’ for coin, this substitute being accepted by the traders and market people, trusting in his honour. This can only mean that _impressions_ of his signet on clay or some other substance were put into circulation as representatives of value and were so received by the sellers. It is in the impression of a seal or stamp upon a piece of gold or other metal that we have the origin of coined money.” The inscriptions, mottoes and symbols on the Egyptian scarabs are diverse and numerous. A large number have the names of the Kings, Queens, members of the Royal Household, Public Officers, etc. One rare specimen in the British Museum is adorned with the name of the very ancient King NEB-KA-RA; another has the name KHUFU. M. de Morgan describes one of Lapis Lazuli bearing the name NE-MAAT-RA (Amanemhat III) found at Dahshur. The Cairo Museum has a beautiful Queen’s scarab, found also at Dahshur, on which is “The Royal Wife who is joined to the Beauty of the White Crown.” Many bear the seal of the famous Thothmes III (MEN-KHEPER-RA), the Rameses, Shashanq, and all the kings of Egypt. The Queen of Amenhetep is called on the scarabs “The Royal Wife Thyi,” and “The Great Divine Wife Thyi beloved of Isis.” Amenhetep IV is inscribed “Lord of the Sweet Wind.” The Queen of Rameses II is immortalized as “The Royal Wife UR-MAAT-NEFERU-RA, daughter of the Great Chief of the Kheta.” The horse of Amenhetep II is shown in a scarab of yellow jasper with his name “Firm of Heart”; this scarab is now in the British Museum. Many have inscriptions denoting office, such as “The Royal Sealer and General, SA-NAB,” “The Superintendent of the Meat Department, HOR-ANKH,” “The Scribe of the Army, NEFER-IU,” “The Director of Stores, SEHETEP-AB-RA,” “The Chief Secretary of the Great Prison, SA-SEBEK,” “The Superintendent of the Labour Bureau, ANTEF,” “The Superintendent of the Royal Temple, AAHMES,” “The Mayor of Heliopolis, BEN son of MA,” “The Superintendent of the Gold Workers, HAAIU,” “The Superintendent of