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QUARTERLY BULLETIN 79 marked by her head-dress as belonging to the solar cycle of divinities. Of the moon-gods, Khons usually wears the lunar crescent and disk. From earliest times, a very frequent and unmistakable way of identifying the divinities was by giving them a head-dress in the form of the hieroglyphs with which their names were written. Isis thus distinguished (Fig. 9) never could be confused with Hathor. Far less obvious in their meaning or consistent in their ownership are the various constructions of horns, feathers, reeds, etc., worn as crowns by the divinities11 and in the temple ceremonies assumed by kings or priests taking the part of divinities. Examples in this collection of the pose identifying the god may be seen in the figures of the Soul of Pe and of Shu. In the Soul of Pe12 the kneeling position and especially the movement of the arms distinguish this minor divinity from other falcon-headed gods. Shu in the late amulets (Figs. 10 and 11), although merely a folk-god efficacious against the bites of serpents, is marked as a derivative of the great primeval deity who separated the heaven from the earth by the posture of his body, kneeling, with hands upraised to support the sky, while the sun's disk on his head suggests his ancient position in the Sun-god's family. Very frequently, as this collection of statuettes well illustrates, the identity of the god was intimated by some part of the animal or bird in whose form he appeared to men represented in combination with human parts. Usually the head of the lower creature was placed on a human body (Fig. 8). In some instances, however, the animal or bird body with human head was preferred. The combination of animal head with human body was ordinarily quite literally and naively conceived. The wig with head-cloth, such as was worn by human-headed divinities, served as a transition between the incongruous parts, rendering the combination less obviously monstrous. But the heads remained wholly those of the lower creatures without human elements to make plausible their union with the human body. A few gods, however, were more subtly characterized. In the head of Bes (Fig. 3) human and leonine features were mingled with a deliberately humorous effect in keeping with the character of the god; his body is not that of the 11 Quarterly Bulletin, Vol. Ill, p. 44, Figs. 1 and 2; p. 46, Figs. 4 and 6. 12 Idem., Vol. II, p. 44, Figs. 1 and 2.