Text Appearing Before Image: Gardiner, The Tomb of Amenemhet, p. 112. ~ As it is still called in the Semitic languages. In the Egyptian PyramidTexts there is a reference to a new being formed by the vulva ofTefnut (Breasted). Many customs and beliefs of primitive peoples suggest that this correla-tion of the attributes of blood and shells went much deeper than the similarityof their use in burial ceremonies and for making necklaces and bracelets.The fact that the monthly effusion of blood in women ceased during preg-nancy seems to have given rise to the theory, that the new life of the childwds actually formed from the blood thus retained. The beliefs that grewup in explanation of the placenta form part of the system of interpretationof these phenomena : for the placenta was regarded as a mass of clottedblood (intimately related to the child which was supposed to be derivedfrom part of the same material) which harboured certain elements of thechilds mentality (because blood was the substance of consciousness). I Text Appearing After Image: Fig. i8.—(a) The Archaic Egyptian slate palette of Narmer showing, perhaps, THE earliest DESIGN OF HaTHOR (aT THE UPPER CORNERS OK THE PALETTe) ASA WOMAN WITH COWS HORNS AND EARS (COMPARE FLINDERS PeTRIE, ThE RoYAL Tombs of the First Dynasty, Part I, igoo, Plate XXVII, Fig. 71). The PHARAOH is wearing A BELT FROM WHICH ARE SUSPENDED FOUR COW-HEADEDHaTHOR FIGURES IN PLACE OF THE COWRY-AMULETS OF MORE PRIMITIVE PEOPLES. This affords corroboration of the view that Hathor assumed the func-tions ORIGINALLY ATTRIBUTED TO THE COWRY-SHELL. (b) The kings sporran, where Hathor-heads (H) take the place of the cowriesof the primitive girdle.
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