The story of priest and king in Egypt is similar to, but by no means parallel with, that of Babylonia. The kings of Sumeria and Assyria were priests who had become kings; they were secularized priests. The Pharaoh of Egypt does not appear to have followed precisely that line. Already in the very oldest records the Pharaoh has a power and importance exceeding that of any priest. He is, in fact, a god, and more than either priest or king. We do not know how he got to that position. No monarch of Sumeria or Babylonia or Assyria could have induced his people to do for him what the great pyramid-building Pharaohs of the IVth Dynasty made their people do in those vast erections. The earlier Pharaohs were not improbably regarded as incarnations of the dominant god. The falcon god Horus sits behind the head of the great statue of Chephren. So late a monarch as Rameses III (XIXth Dynasty) is represented upon his sarcophagus (now at Cambridge) bearing the distinctive symbols of the three great gods of the Egyptian system.[144] He carries the two sceptres of Osiris, the god of Day and Resurrection; upon his head are the horns of the cow goddess Hathor, and also the sun ball and feathers of Ammon Ra. He is not merely wearing the symbols of these gods as a devout Babylonian might wear the symbols of Bel-Marduk; he is these three gods in one. [Illustration: Ramses III as Osiris--between the goddesses Nephthys and Isis.... Relief on the cover of the sarcophagus (at Cambridge). After Sharpe. Inscription (round the edges of cover), as far as decipherable. “Osiris, King of Upper and Lower Egypt, lord of the two countries ... son of the Sun, beloved of the gods, lord of diadems, Rameses, prince of Heliopolis, triumphant! Thou art in the condition of a god, thou shalt arise as Usr, there is no enemy to thee, I give to thee triumph among them....” BUDGE, _Catalogue, Egyptian Collection, Fitzwilliam Museum, Cambridge_. ] The student will find much more in Sir J. G. Frazer’s _Golden Bough_ about the ancient use of human beings as well as statues to represent gods. Here we have merely to point to an apparent difference of idea between the Asiatic and African monarchies in this respect. We find also a number of sculptures and paintings to enforce the idea that the Pharaohs were the actual sons of gods. The divine fathering and birth of Amenophis III, for instance (of the XVIIIth Dynasty), is displayed in extraordinary detail in a series of sculptures at Luxor. Moreover, it was held that the Pharaohs, being of so divine a strain, could not marry common clay, and consequently they were accustomed to marry blood relations within the degrees of consanguinity now prohibited, even marrying their sisters.