chapter 41

, note 8) with ⁂⁂⁂.

3. _The Eve’s Provender._ Later authorities read ⁂⁂⁂⁂⁂, the ‘Provender of the altars,’ but this is a corruption of the ancient ⁂⁂⁂⁂⁂, which had probably ceased to be intelligible. According to this pantheistic system the deceased through his identification with the Sun absorbed and consumed all that came in his way. And this is expressed in somewhat brutal style. Men and gods disappear before Unas, he makes his breakfast at dawn ⁂⁂⁂⁂⁂, upon great gods, his dinner upon gods of middling quality ⁂⁂, and ‘his supper at even’ ⁂⁂⁂⁂⁂⁂ upon the minor deities, ⁂⁂. ⁂⁂ is the ancient dialectic variant of ⁂, which however is really the older form. This word which means ‘things’ has, like the Latin _res_, a wide application. It frequently means _property_, _estate_, and sometimes _suit_.

4. On the last day of the month of Choiak the great solemnity of setting up the Tat ⁂ as the symbol of Osiris was observed down to the latest periods. The tablets of Pasherenptah, high priest of Ptah at Memphis, speak of this great dignitary as the king’s second or deputy in ‘Raising the Tat.’ But Brugsch has published a picture (_Thesaurus_, V, 1190), copied by Dr. Erman from a tomb of the XVIIIth dynasty, in which Amenophis III himself helps to raise the Tat, and the queen Ti and the royal princesses take part in the ceremony. The procession is described as marching four times round the sanctuary of Ptah-Seker-Osiris. See Plate IX.

5. On Horus in the Dark, or Blindness, or Invisibility ⁂, see note, _Proc. Soc. Bibl. Arch._, June, 1886.

6. Pu and Tepu are named together in the earliest texts as one locality, which is recognised by Brugsch as the metropolis of the northern nome called by the Greeks Φθενότης.

7. The feast of ⁂⁂ derives its name, as Goodwin supposes with great probability, from the words ⁂⁂⁂⁂⁂ _ha-k-er-ȧ_, ‘Come thou to me,’ said of a legendary incident like that mentioned at the end of note 15 on