conventionalized flower, which should be compared
with fig. 64, 3, a copy of the familiar flower on the sacred tree of
the Assyrians. In fig. 64, 2, copied from another Phoenician tablet
(Goodyear), the flower occupies the central position between two
hands; the latter taking the places of sun and moon in the tablet 1,
an interesting detail considering the instances cited, showing that
dual rulership was indiscriminately associated with "right and left
hand" or "the sun and moon."

113 It is remarkable that the sound of the Latin word for ram=aries, so
closely resembles the Egyptian symbols for Amen-Ra (see fig. 63,
1-4) and that the am and ar syllables occur in the following names
for ram or sheep, applied to the zodiacal constellation:

Al Hamal=the sheep (Arabic).
Bara=the ram (Persian).
Amru=the ram (Syrian).
Varak=the ram (Parsi).

114 The inscription on this monument, which also exhibits the portrait
statue of Amenophis III, is of particular interest as it states that
the temple of Saleb, built by the king, was "very wide and large ...
its towers reached to the sky, and _the flagstaffs united themselves
with the stars of heaven_" (see official catalogue of the Berlin
Museum, p. 122). This appears to indicate that the flagstaffs were
employed for purposes of astronomical observations.

115 The ideas associated with the form of a lion couchant are best
learned from the following passages from the Bible: "He couched, he
lay down as a lion and as a great lion; who shall stir him up?"
(Numbers XXIV, 9, see also Genesis XLIX, 9). It is only by the light
afforded by such insights into eastern contemporaneous thought that
the meaning of the Egyptian sphinx can be in some measure
understood.

116 I address the query to Egyptologists: whether there are any
indications of a common identity of sound in the Egyptian word for
beard and same name, denoting rule or power, similar to that
existing in the Maya language between "ah-meex"=bearded man and
"ah-mek-tan" governor, ruler (see p. 232).

117 The somewhat perplexing allusions to the "divine marriage" of Isis
to her father or brother and to her giving birth to her own mother,
as in the above text, are very naturally explained by the fact that
the successive officia