of the sheep apparently indicates that this is the aryonроσwños of Herodotus. Around the neck of the divinity is a collar, or osн, and on each shoulder a strap. A similar type is represented in one of the early livraisons of the Pantheon of M. Champollion, coloured green. Herodotus explained this divinity as the Pan of the Egyptians, from the consideration of the goatish attributes of that deity.

The divinity represented in a boat, drawn by the Hours, and protected by an uræus, is of nearly the same type. All the representations hitherto examined have been of too small a size to enable an accurate opinion to be formed with regard to the presence of the ram's horns, which, if they do exist, sufficiently identify this form with that of Ammon.

2. Chneph uræophorus.-Head of a ram clafted, surmounted by the horns of a goat; between them, the anterior parts of an uræus erect. Human body. (Wilk. Mat. Hieroglyphic.)

3. Chneph stabilitor.-Head of a ram clafted, surmounted by the horns of a goat; on the head a conical cap, reeded, terminating at the apex with the three petals of the lily lotus, flanked by two feathers of the ostrich ; above the apex of the cap a small disc-a larger one at the base; on each horn, the anterior parts of a discophorus uræus. (Rosi. Musée Royale, CLXIX. era of Geta.)

A similar type of the era of the Pharaoh Horus has not the urei on the horns, but this hardly entitles it to be considered as a separate species. (Ros. M. d. c. 2.) Chneph in this type is designated as the "living soul of Tatô," of which region this head-dress is peculiarly emblematic. His symbolic name is formed by the horns and emblem of stability [nilometer].

4. Chneph stabilitor_nicephorus.Attributes similar to the preceding; attitude same as that of Ammon-ra nicephorus.

5. Chneph stabilitor quadrifrons.Single head replaced by four, joined two and two inversely, and surmounted by the head attire of Tatô.

In connexion with Tatô, Chneph is essentially the Nilus of Egypt; the origin of the primæval waters, similar to the Oceanus of the Greek mythes.

His titles chiefly refer to his connexion with the river. "Thus saith Nev, lord of the libatory waters, resident in the place of the pure streams, great god-lord of heaven, he who pertains to.... to the beloved son of his race; the Ammon loved Haremhbai [Horus pharaoh] WE give thee all power, -all victory,-all life, — and strength for ever,' are the hieroglyphics written before his form in the remains of Masha-hit.

6. Chneph.-Head of a ram clafted, surmounted by the horns of a goat, upon them the disc and plumes of Am

mon-ra.

7. Chneph pylonophorus.-Head of a ram clafted, upon it an ornament of pylonated shape, and the two plumes of Ammon.

8. Chneph discophorus.-Head of a ram clafted, upon it a disc with the anterior part of a discophorus horn, bearing uræus in front.

In the two preceding forms, Chneph is frequently termed Ammon-ra.

9. Chneph-Souchis. - Head of a ram clafted, &c. on it the anterior portion of an uræus erect.

This type is called in the hieroglyphic texts "Sabak," or rather "Souchi-ra, lord of the abode of life." The identity of Souchis, the crocodileheaded divinity, and Seb, or rather Sev, the Coptic CHOY-"Time," the Xpovos of Greece and Saturnus of Rome, is well known. The ram's head seems so essentially appropriate to Chneph, that the exception seems rather to point to an identity of Chneph and Savak, than a pure form of the latter deity.

10. Chneph.-Head of a ram clafted, without any ornament. (Coffin of Soter, Brit. Mus.)

Here end the types of Ammon as identified with Chneph or HorusHarsaphes; but three other types of Ammon as connected with Osiris are well worth attention, viz.:—

1. Ammon-Osiris.-Head in the lower part of the pshent, surmounted by the disc and tall plumes of Ammon; face human, with the elongated beard, body swathed or mummied.

2. Ammon-Osiris. - Head in the lower part of the pshent, the posterior projection wanting; disc also wanting, body mummied; at the back the counter-weight of a collar, the maonkh of the hieroglyphics.

3. Ammon.-Human head and face with a short beard extending the whole length of the jaws, body mummied, hands placed on the chest grasping a cramped shaped object. On the head a modius.

This type, the most extraordinary and interesting, is a small wooden statue placed upon a plinth, around which is a sepulchral dedication to Osiris and Ammon-Osiris in their various characters. It was found in the tombs of the kings, and forwarded with one of Salt's early collections to the British Museum. The use to which it was applied was that of holding the papyrus ritual of the dead, which is placed, with this exception, only in the bodies of wooden figures of Osiris pethempamentes. There is a small plinth which takes out behind for this purpose.

The position of divinities as sedent or gradient, and the sceptres,--as the koncoupha, the curved crook or pedum, and whip, 'has not been universally introduced, because they are not distinctive marks of type and perpetually vary; but it must be clear that the Egyptians had some generic and specific mark for the distinction of their divinities. The generic mark is usually the head; while the specific form is infallibly indicated by the head attire. Little is at present known of the symbolic meaning of the various objects of head-dress; and this paper merely describes for general purposes, and does not attempt to theorise on the mystic meaning of that which ingenuity may, at some future period, explain with better success. Eighteen types of Ammon-ra have been accurately settled and defined; more materials may add fresh forms to this type; but in the mean time the importance of describing them, or of communicating newly discovered types, cannot be too highly appreciated by those engaged in hieroglyphical pursuits, and desirous of seeing this study distinguished by the accuracy and dignity of a science. MANETHO.

HIERONYMUS MENGS ON DEMONOLOGY.

THE public libraries now existing in the principal towns of France have, in general, been formed from those of the Monasteries dissolved at the Revo

lution; and amongst a large mass of books on controversial divinity, and other subjects not generally interesting, many curious old books are to be found.

In the libraries of Valognes, among many other works on that singular subject of study and interest in the middle ages, Demonology, is one of considerable authority, frequently quoted by subsequent writers on the subject. It is thus entitled, "Flagellum Dæmonum, exorcismos terribiles, potentissi mos et efficaces remediaque probatissima complectens. Accessit postremo pars secunda quæ Fustis Dæmonum inscribitur, Auctore M.P.F. Hyronimo Mengs, Vitellianensis, Ordinis Minorum regularis observantiæ." This,

therefore, is not the work of an obscure charlatan, but is a grave treatise by a dignified priest, dedicated to the most Rev. D. D. Gabriel Palæolus, Cardinal Archbishop of Bologna, 1576. Appended is the approbation of Timotheus Peronus, by the authority of brother Heliseus Capys, inquisitor of Bologna; he attests that he has diligently examined the work entitled "Fustis," and that he sees nothing in it contrary to the Holy Catholic Church and its faith, or against magistrates or morals; and that, in his judgment, it is a Catholic work, likely to be useful to those suffering under the influence of Demons, and therefore worthy to be printed; signed, Bologna, 1583. It is difficult to understand the feelings and intentions of the author; on one hand, when we see that he applies the most solemn rites of the Christian religion for the cure of the malady in question, it seems to imply that he really had faith in the exorcisms and remedies adopted, and we can hardly think that pious fraud exercised for the purpose of keeping up priestly influence could justify a man to himself for the profanation of things so sacred; on the other hand, when the author relates instances as occurring under his own personal inspection, and acts performed by him accompanied by circumstances manifestly false, it is difficult to acquit him of gross imposture; for, though the prevalent superstition of the age might account for a belief in matters which cannot stand the test of free reasoning and examination, it can hardly explain the asser

tion of impossible facts, otherwise than by intentional fraud.

The first chapters in the work treat of the preparation which the exorcist ought to undergo previously to his beginning to adjure demons, of the purity of conscience which the afflicted person ought to possess, of the questions to be put by the exorcist, and of the perseverance and patience he should exercise. He ought to have undoubting faith in the mysteries of Jesus Christ and the Catholic faith, since the working of miracles (of which this should be esteemed one) is to be ascribed to that faith; he should possess the most profound humility, and be convinced that he is the instrument of God, and that without his aid he can effect nothing; he should exhort the afflicted person frequently to receive the holy Sacrament.

It is remarkable that the work never informs us of the nature or symptoms of the malady which was ascribed to the presence of a devil, but from these directions it would appear that it was not insanity, at least not such as is attended by violence or strong delusion, since in such cases the patient would hardly have been admitted to the Sacrament, or required to prove the purity of his conscience.

The 12th chapter treats of the cunning of demons, and the patience and perseverance to be exercised against their malignity, by conjurations continued three, four, and even six hours or more, till victory be obtained.

The exorcist must be careful at the time of the conjuration not to remain alone (solum cum sola) with a female patient, unless she be very old (valde senex), both to avoid occasion of scandal and to profit by the prayers of devout persons who might be present.

The exorcist, after the Sacrament of confession, and a fast of three days, is directed to enter the church, and there bending his knees before the holy Sacrament, or at least before the altar, to put on clerical robes, and boldly to make the sign of the cross; then to make that sign on the patient, to bind on him the stole with three knots and to say, "I conjure you, ye abominable rebels from God, I adjure you and call on you in the name of the Father, Son, and Holy Spirit, to depart from this creature of God."

From the representations of adju rations met with in romances and histories, it may be imagined the strange and uncouth words used are mere gibberish, but such is not the fact; they are quoted with more or less accuracy from works on Demonology, and are, or should be, Hebrew, Greek, and Latin names and attributes of God; the following may be taken as a sample: Hel, Heloim, Heloa, Tetragrammaton, Adonai, Sadai Sabaoth, Sother, Emmanuel, Alpha and Omega, Punius and Novissimus, Principium and Finis, Agios, Ischyros, Otheos, Athanatos, Agla, Jehovah, Homousion, Jah, Messias. The forms of adjuration detailed in this book are numerous; two or three may bear quotation :

"I command thee immediately to vanish like smoke, to depart to a desert place, or to the profound abyss, so that thou shouldst never again return to injure any one." The exorcist here shews the cross to the demoniac, saying, "By the sign of the cross, God deliver us from our enemies!" He then reads the beginning of the Gospel of St. John and the Athanasian Creed, and places rue which he has blessed under the nostrils of the patient; he sprinkles him with holy water; and then interrogates the Demon, what is his name, how many companions he has, and what is the name of his

master?

The form of the 6th conjuration is as follows, "I conjure thee, O air, that thou shouldst not be able to retain this most wicked and rebellious spirit against God! Again I conjure thee, O air, Iconjure thee, earth, I conjure thee, water, I conjure thee, fire, I conjure you, all ye four elements!" Then follows a conjuration of fire to burn an image of the demon painted on paper, at the head of which is written the name of the demon;* then sulphur, galbanum, assafetida, aristolochia, hypericon, and ruta, are mixed together, and, after receiving the appropriate form of benediction, are cast into the fire, and the patient held for a considerable time, whether willingly or not,

* This ceremony appears to be used when the exorcist has so far succeeded as to have obtained an answer from the possessed person.

over the vapour; then he is to be, bathed in a bath of holy water.

8th Conjuration: "I conjure you, all the foul spirits from all the four parts of the world, to whom is given power to hurt this creature of God, and ye, aërial and infernal chiefs, and all ye general and special spirits of demons of whatever kind ye be, sent from the Father of the East, and from all the shores of the whole world. Again I conjure and exorcise you all, ye demons and spirits above named, and any others existing in any part of the world, and I bind you from earth, from air, from wind, from fire, from water, from the caverns of rocks; I command you from the caverns of mountains, from the heights, from the abyss, from the infernal regions, from all parts under heaven, by the Father, Son, and Holy Ghost, according to the authority under which I act, confided to me by our Lord Jesus Christ of Nazareth crucified, the Son of God, of the true and most potent Creator, who has created me and you and all creatures, that ye shall have no power to lie concealed, to injure, to remain and stand in this creature of God. I sentence you by the sentence pronounced by the most high Creator, and I bind and command you, that whether you will or not, giving up all fraud and deceit, ye manifest and lay open to us your names; and by the same sentence I consign you to the profound abyss into eternal fire. Declare to us, O wicked demon! what is thy name, and that of thy master?"

Then the exorcist prays and exhibits a crucifix, and then commands the spirits to depart from the head to the lower parts of the body of the patient, (as for instance into the nails of the toes), and thence to the place assigned them.

When success has been obtained, praises are offered for the delivery of the possessed, and the Te Deum sung. The aid of medicinal herbs and holy oil is not always rejected, as appears by the following prescriptions:

"Ruturum, salviæ, anethi Cirias

tres.

"Ciniæ olivarum, aquæ benedictæ : make this boil in oil, then

"Ellebori albi, ellebori perforati, sachari rosarum, thuris.

"Add 1 lb. of the best white wine, and

boil the mixture in it till it is reduced tohalf the quantity; then, after it has been strained, blessed, and exorcised by the priest, according to the proper form of benediction, give it to the patient at a convenient hour during three days, unless he is prevented by vomiting, and let him after contrition and confession be exorcised during the space of three or four hours; by which means, under the blessing of God, he will become whole."

The author then proceeds in the following manner to give instances of the efficacy of exorcisms within his own experience, and of the tricks practised by demons: "I have above related that demons have a thousand modes of injuring the human race, and use all manner of deceits towards the exorcist when they cannot prevail over him; when vanquished by the force of the adjurations, and ejected from human bodies, in order that they may the more readily re-enter, they sometimes conceal themselves in the hair of the patient, and remain there a long time without causing any internal or external pain, and on this point the exorcist ought to be very cautious, as it is of frequent occurrence.

But

"As a proof of this, there is a notable instance of a young woman who had been exorcised by an exorcist: the demon, vanquished by the charms, receded from her into her hair, and there concealed himself for a long time, setting at naught the exorcist, so that he proclaimed that the girl was set free, and the by-standers began to return thanks for the victory obtained. the exorcist, fearing that he might be deceived by the demon, called me to his assistance. As soon as I came to the place of conjuration, looking closely at the patient, and doubting by certain marks whether there might not be some deceit of the demon, I began to attack him by most powerful adjurarations. That accursed, intrepid, and fearless demon, stood out against me, so that I almost gave into the opinion of the former exorcist; however, I considered within myself and gathered together with both hands the hair of the young woman, and then placed my sacred hands on them, and looked

This expression seems to imply bodily disease in the supposed possessed.