was probably a mere equivalent of Osormnevis. A papyrus fragment in the Rainer collection, cited by Wessely, mentions a temple of Sarapis Osormnevis, thus giving evidence of the identification.3
The relation of the inscription to the design is puzzling. The hawk-headed god seems to have little to do with either Sarapis or Mnevis, and we can only conjecture that the mummy may be Mnevis, here given the form in which Osiris regularly appears on magical amulets.
Brimo is normally a name of Hecate or of Persephone; it is found on a haematite in the Walters Art Gallery with the common type of Hecate triformis.4
Along with Βριμώ are the words προκύνη ῥηξίχθων, which will be considered later. Βριμώ is also found in the inscription φοβερόμματε Βριμὼ Αρωριφρασι round a figure of Aphrodite drying her hair, on a gem published by Maffei.5
Since Aroriphrasis is well known as a secret name of Aphrodite, we have here further evidence of the syncretism which merged various Greek goddesses with Isis and with one another. The word φοβερόμματος, formed like γλαυκόμματος, is not entered in Liddell-Scott-Jones, though it is found in PGM
Λητοίδης, “son of Leto,” a poetic epithet of Apollo, seems to be used in a strange place, namely, the reverse of a uterine amulet on which, unfortunately, the divine figures, which are placed over the symbols of the womb, have become indistinct through wear.6
The lettering on the reverse is ΛΗΤΟ|ΟΡWΡ|ΙΟVΘ|ΕΙΔΕC. Ororiouth is a demon or divinity that controls the functions of the uterus. Since known word elements are often separated from one another or even “pied” on these stones, we need not hesitate to read Λητοειδες, that is, Λητοίδης. But it is still strange unless the name is really meant for the young Egyptian sun-god, who is sometimes shown seated on the symbolic vessel. The identification of Horus with Apollo scarcely needs illustration; one of the best examples is Μέγας Ὧρος Ἀπόλλων Ἁρποκράτης εὐίλατος τῷ φοροῦντι, carved under a little figure of Harpocrates in the Austrian imperial cabinet.7
A group of epithets that are chiefly applied to Chnoubis, the lion-headed serpent, may be considered together. The commonest are γιγαντορῆκτα and βαρωφιτα, which are more often found in the same inscription than separately. The former, the vocative of γιγαντορήκτης, has been noted on at least seven amulets of the ordinary Chnoubis type.8
It also occurs on the reverse of a stone illustrated by Matter, which has on the obverse a lion-headed god with serpentine coils for legs.9
An axe-shaped amulet of basalt, belonging to the British Museum, has the Chnoubis design on one side, on the other, βαρωφιτα γιγαντοφοντα (cf. Cornutus' γιγαντοφόντις, N. D. 20), and another epithet ending in -ρηκτα, with the beginning illegible.10
3 Wessely, Karanis und Soknopaiu Nesos, p. 58 (Denkschr. Wien. Akad., 47, No. 4).
7 Eckhel, Choix des pierres gravées du Cabinet Impérial, pp. 60–61, Pl. 30.