evident that
the crown=kha was but another mode of expressing ka=double. At the same
time it likewise conveyed the idea of ak=the centre and the act of
crowning a sovereign appears as vested with deep symbolical meaning when
it is realized that, according to the primitive modes of thought I have
been tracing, by enclosing the head of the king in a circlet he was
constituted the hak, regent or central chief, the living image of Ra,
whose sign was the star or dot in the circle or ring.

Ka (duality) is commonly expressed by an uplifted pair of arms; a variant
being the whole figure of a man with raised arms (7 and 8). The fact that
the name for phallus was also ka, explains its employment as a sacred
symbol, recorded by Herodotus, which proves to what extremes the ancient
rebus-writers went in their naive invention and multiplication of secret
signs and modes of expressing the names and attributes of their "hidden
god." The hatred and disgust conceived by the great reformer Amenophis IV,
against all that pertained to the cult of Amen-Ra, his destruction of all
images devised by the priesthood and adoption of a pure image of the
supreme divinity of a plain disk or circle, with rays terminating in
hands, are readily understood in connection with the above.

Returning to our list of akh words: the akh or centre is figured by a man
between two signs for heaven=pet, supporting the upper heaven with both
hands; the idea ka=double or dual, being simultaneously expressed (9).

The hawk=bak (10) constitutes so perfect a rebus or anagram of middle=ak
and kabal, as well as for khab=star, that the reason why the hawk was
chosen as an image or form of Amen-Ra is as reasonably accounted for as
the choice of the bull. Before supporting this assertion by a series of
convincing proofs, the following list must be studied:

_An=he who turns himself around (__i. e.__ who performs a circuit=the
circuiteer) and ankh=life._

In the "First steps in Egyptian" I find the word "an" expressed by (fig.
68, 1) a man in the act of turning around, resembling the position of the
male deity in the boat, already discussed and represented in the
astronomical texts (fig. 68, 2) by an eye, the form of which differs from
that of the eye=ari; (3) by a fish, also different in form from the
fish=kha, and particularly interesting if compared to the fish khepanen,
figured in the kheper series, which constitutes a rebus combining the
titles khepera=creator and a