^{page 357 note a} Monumens Egyptiens, par E. Prisse d'Avesnes. Folio. Paris, 1847. Pl. xxi.

^{page 357 note b} Ibid. p. 5.

^{page 357 note c} Antoninus, Itinerarium, p. 2; Metacompso, Ptol. iv. c. 5.

^{page 357 note d} According to Herodotus, ii. 29, Tachompso was an island.

^{page 357 note e} An example of the invaluable aid afforded by the type in the prosecution of these studies will be found in M. de Rougé's Mémoire sur I'Inscription du Tombeau d'Ahmes. Extrait des Mémoires présentés par divers Savants. 4to. Paris, 1851.

^{page 357 note f} M. Lepsius, Einleitung. (Die Chronologie der Ægypter.) 4to. Berlin, 1849. The type is linear.

^{page 358 note a} I am only aware of the existence of this type from a communication of M. Lenormant.

^{page 358 note b} The expression is either the participial form anch-ta, “living” (Champollion, Grammaire Egyptienne, p. 425), or “giver of life.” (Dictionnaire, p. 340), or the optative ma-i-anch, “give to live,” i. e., would that he may live; for is ta in its paradigm, with ma in the optative, as rightly observed by Lepsius, Einleitung, s. 406. The feminine form anch-ta (Champoll. Gr. 1. c.) is not so easily explained.

^{page 358 note c} The name of this god is very puzzling. My reasons for considering it Khem have been already given (Archæological Journal, June 1850, p. 117). To these may be added its apparent equivalent at Edfoo (Lepsius, Einleitung, s. 134–136).Shaf. t. b. … in which the last word is perhaps beti. The first word shaft perhaps means “create” (Dr. Hincks, Trans. Roy. Irish Academy, vol. xxi. pt. 2). Hence in the Ritual (M. Lepsius, Todtenbuch, xxvii. c. 73,1. 1), entitled The Chapter of passing through the West on the day going through the court-yard (ammah), the deceased says, A ba naa sheftu, “Oh, Soul! greatest of created things.” Consequently this title may be (month of) “the producer of corn.” The analogy of shaft with sheep, as in the expression her sheft, “sheep-headed “(Champollion, Monumens, t. i. pl. xxxviii. bis), and with shape, as when Ammon says to Rameses III. “I give thee my shape (sheft-a) in thy limbs,” is remarkable. This god is also called the god with two names, and he who conceals his name.

^{page 359 note a} M. Prisse has throughout given I instead of , but the correction is obvious.

^{page 359 note b} Compare Champollion, Monumens, t. iii. pl. ccl.

^{page 359 note c} Champollion, Mon. t. iii. pl. ccxxiii. 1. 1, 2, in the legends of the Sun, “He has changed himself in the globe of gold” (api en nub).

^{page 359 note d} Wooden Tablets, British Museum, No. 8447, and foll.

^{page 359 note e} The true pronunciation of the name of this eponymous goddess of Eileithyia is called in question by M. Lepsius (Ueber den ersten Gotterkreis Abhandl. d. K. Akad. d. Wissenschaft. 4to. Berlin, 1851, s. 42), who proposes Neben as the true name. By the same process may be proved , or , i. e. a T or J.—Cf. Dr. Hincks, Attempt, pp. 45, 94; M. De Rougé, Memoiré, p. 190.

^{page 359 note f} For the name of this goddess, cf. Sir G. Wilkinson's Manners and Customs, pl. xxxv.; for the expression hut or ut hur, “the great pond” or sea, Champollion, Monumens, t. iii. pl. ccxxiv. A-ai em sa sen em … ui heli hut hur, “Oh, come behind them in the isles in the midst of the great sea.”—Ibid. cxcv. 3.

^{page 360 note a} “ He gives health,” applies to the Hut.—Champollion, Monumens, t. iii. pl. ccl.. The Hut, great god, who gives a sound life like the Sun. In the tomb of Sethos I. the Hut is called Neb satu, “Lord of Sunbeams, like the Sun!” Hence may be the “shining beam,” seta mau.—Champollion, Mon. t. iii. pl. ccl.

^{page 360 note b} “ Sharpe, Egypt. Inscript. pl. xlvi. Cf. Diodorus Sicul. i. 70.

^{page 360 note c} Tablets from the Collection of the Earl of Belmore. fo. London, 1843. No. 17.

^{page 360 note d} Naa en nechut, “the greatest of those made strong.” The syntax of one adjective before another, or a participle, gives the first a superlative value, as when an adjective is placed after another it has an adverbial force, thus nechu ur, “numerous great,” is “very great,” or “very numerous.”—Cf. Prisse, Monumens, pl. iv. 2, last line.

^{page 361 note a} See note ^f, p. 359 supra.

^{page 361 note b} Chui naf Kam, t. em tenhu f, “he has protected Egypt with his wing.” Similar phrases occur.

^{page 361 note c} Ar mai en rech, “making light to the wise spirits,” or “the saved.” The leg appears superfluous. See Champollion, Mon. t. iv. pl. cccxiii. Shaafer unn aru en rerhu, “he rises to open the eyes of the wise.” Perhaps rech is m “spirit.”

^{page 361 note d} Either the body or belly of the egg of the Sun. A similar phrase occurs in the Theban tablet.—Prisse, Monumens, pl. xxv. 1. 3.

^{page 361 note e} Literally, heli er ti peh peh f. her s-usch tashuf, “terrible in taking his effulgence, in order to extend his frontiers.”

^{page 361 note f} A very difficult phrase, ta en tut er en ha femnechut en Mentu. The form or its equivalents, appears to me to have the force of a compound preposition, meaning “in the power of,” as “the great chiefs of the vile Ruten, led by his Majesty in his power (em nechtuf) from the land of the Khita, to fill the great cell of his father Ammon,” &c. (Champollion, Mon. t. iv. pl. ccciv.), or “belonging to—subordinate to.” Thus, on the Karnak Tablet (Lepsius, Auswahl, t. xii. Trans. Roy. Soc. Literature, vol. ii. p. 328,) I propose correcting to “his first expedition,” i.e. “the first expedition belonging to him,” &c.

^{page 361 note g} The lower world is represented as a gryphon, emblem of Set Baql, or Nub Ungarelli.—Int. Obel. tab. ii.

^{page 361 note h} Neham means “to take,” as well as “save.” Thus the king is said, neham sen, “to have taken” or “spared them” (Champollion, Mon. pl. xv. 1. i.), as is evident from the context.—M. De Rougé, Mémoire, p. 15. The owl is used indifferently, as the Coptic or , and means “from.”

^{page 361 note i} Speeches are often introduced elliptically into the texts; sometimes preceded by an , “from” or “by,” i.e. “said by,” or the “speech of” (Lepsius, Todtenbuch, throughout). Cf. taf. i. c. l, l. “Oh Bull of the West! (said) by (an) Thoth, Eternal king. I am,” &c.

^{page 361 note k} Amf, the Coptic accusative am sen , in the following line.

^{page 361 note l} The sense requires the full form her en ti, “because.”—Champollion, Gr. p. 505. Cf. Lepsius, Todt. xxvii. c. 72,1. 5.

^{page 361 note m} , her Copticè sedare, to quiet.—De Rougé, Mémoire, p. 36.

^{page 361 note n} kaha, a gryphon. The adjective or participle after it reads nech ut. As the symbol is also used for “nails, bones,” as in the Ritual (Lepsius, Todt. taf. xix. c. 42), in the mystical description of the dead—mistaken by Champollion (Cailliaud, Voyage a Meroe, vol. iv. p. 35,) for the dedication of the parts of the body to the deities—it is said “his fingers and nails are in (the shape of) living uraei.” Hence the phrase is probably “a clawed dragon,” or “gryphon.”

^{page 362 note a} Uun aka. t. her petpet. That aka. t. means a claw is proved by the passage in the Ritual (Lepsius, Todt. taf. lxxix. c. 164,1. 13) em aka. t. en main, “by the claw of a lion.” The substantive verb hunn,“ to be,” or au, “to be,” acts as an auxiliary; when accompanied by the preposition her, it forms the paulo post future, “being about.” Both forms occur in this sentence: hunn aka. t. u. f her petpet au ah f her kahab am sen. De Rouge, Memoire, p. 181, has recognised the gerund force of this form.

^{page 362 note b} Kahab, a word not found in the Coptic, but evidently the action of the horn, as petpet is of the foot. Cf. Sbarpe, Egyptian Inscriptions, pl. 118,1. 20.

^{page 362 note c} Or Her ar hess-tu, “about to do the behests,” not “songs,” as is usually translated. Under the old empire the form is constant.—Lepsius, Denkmaeler, iii. taf. 150. The tablet (Sharpe, Eg. Insc. pl. 17) mentions the Lady Matu “as his beloved wife doing his behests (ar-hess) daily.” The little statue of the Prince Anebta (B. M. No. 78; Lepsius, Auswahl, taf. xi. 1. 1), is said to be ar-t em hes-tu, “made by the behests” or “orders” of Hatasu and Thothmes III. It is antithetic to mer, “love, wish, will;” as in Lepsius (Todt. i. c. 1, 15,) aka.f hes-ut her f merut, “he goes in as he wishes, he comes out as he chooses.”

^{page 362 note d} Hut, the same as the name of the morning sun, and of the stand or table of viands placed before persons. Cf. Sharpe, Egypt. Inscript. pl. 100 area ; also pl. 82, 87 area.

^{page 362 note e} nemi or chenem, well or tank, for the phonetic value maybe either (Bunsen, Egypt's Place, p.565, No. 9; Clarac, Musée de Sculpture, torn. iii. pl. 248. No. 367,1. 3) in the name of Chnemis or Chnumis. Cf. also Rosellini, M. R. No. xlix. i. Ta nem en Ra men Ma naa nechtu, “the tank of the sun, the placer of truth (Sethos I.), the greatest of the powerful,”—with the pool represented.

^{page 362 note f} which ends in … n-ut the past-participial form, the Latin at, it, t-us, and the Englished, the Coptic ut, is deduced from the passages in which it occurs. This word ends twice with the evil bird.

^{page 363 note a} cher. Generally affixed to the auxiliary verb, the disjunctive conjunction, . utique, revera. —Parthey, Vocab. Copt. p. 216; M. De Rougé, Mémoire, p. 182. “For I was about to serve the king on foot;” hunn char-a her she.? atai anch uga sneb her ret a.

^{page 363 note b} Akar, or kar. This word constantly occurs in the Ritual (Lepsius, Todt. passim), either after the word bach, or rather cha.t, “spirit,” as Lepsius, Todt. xxxi. 1. 7, “Let this chapter be known; he is one of the wise (akar) shades (chut) of the Hades (karneter.) With the prefixed s” (ibid. lxix. 1. i.) “The book of making wise (s-akar), the dead to be in the midst of the sun, that he may prevail like Turn,” &c.

^{page 363 note c} must be corrected to nehpu. s. m. “complaint.”—Champollion, Gr. Eg. 380; Diet. 432.

^{page 363 note d} ka-ru or kalu, a smith. Copt.

^{page 363 note e} Correct to mer, which is obvious.

^{page 363 note f} mut, to die. חומ, mori, the root being mu.

^{page 363 note g} Correct am mu. Its phonetic force is given.—Salvolini, Analyse Grammaticale Gr. A. 33. It appears to mean “to contrive.” The value of the negative, ben or men, will be subsequently mentioned.

^{page 363 note h} Kart. For a proof of this word meaning to carry, cf. Champollion, Panth. Egypt, 6.9.; Lepsius, Todt. taf. lxxviii. c. 163, l. 13, rubric, gu her hef i kar ret, “said of a snake bearing (or having) legs.”—lxxix. c. 164, l. 42, 43.

^{page 363 note i} The erased part is uncertain. The only part to be relied on is hai em mau … going from the waters [of the river?]

^{page 363 note k} A careful study of the hieratic papyri, the numerous instances of which are too many to cite, has demonstrated to my mind that or is really a negative.; either bu or ben, or else menu or men generally in clauses where it is repeated, like the Latin nee and neque, or “neither” and “nor.” It generally occurs in colloquies. To the auxiliary verbs it is affixed, as hunn bu, l. c. au bu, “were not.” It will be found in l. 14, in the expression “we neither see nor hear.” The context shows that it meant, no gold came from the “Akaiat.”

^{page 364 note a} The word is maneschka or maneka. The packet, determinative of dust, dirt, mud, and the e-vil bird, shews that it is used in a bad sense. Perhaps deficient. It looks like an Aramaic word. Another instance of its use seems to occur (Clarac, pl. 242. 1. 1), “They were going to that place, bearing her majesty (Arsinoe). It is a tank of Sais, which vivifies the desert land !”

^{page 364 note b} Badly copied; apparently for mer chatem, the seal-bearer.—Cf. Archæologia, vol. XXIX. pl. xv. pp. 126, 128, 129. The following is either . enti er ma f, “who was in his place,” or possibly . sabu shaa, “chief counsellor,” or “eunuch,” if not the phrase sebu shaa en merut, chief counsellor of his will.” It seems to be the former.—Cf. Rosellini, M.C. cxxxv., where a sabu or “eunuch” draws a bark.

^{page 364 note c} or , as or en-as, followed by a man raising one arm, often occurs in the text, as “to hail,” or “to signify,” or “salute.” Coptic a chorus. The following group is the locative ma: the next ai “to hail.” The next is repeated at the end of the other line.—Cf. Todt. li. 126. 6.

^{page 364 note d} This group occurs twice, and is probably the word neg, commonly read sent, “saviour,” a verb used in addressing a person, as a neg-her-ten, “ oh, shew your faces” (Lepsius, Todt. taf. xlvi. 1. 1; xlviii. c. 35), or else neg, to “assent.” If, however, it is correctly given, it should be ch-ru Besh-ru, nudare os. Neg ru occurs, Lepsius, Todt. xxiv. c. 64,1. 28.—Cf. Sharpe, Eg. Inscr. pl. 20, 1. 23.

^{page 364 note e} Ka or Kar, meaning existence. In the Ritual the deceased says, “I make all the transformations to place my heart in all the places I wish; I exist by it (ha-a am.”) Lepsius, Todt. taf. ii. 1. 24. The phrase is often repeated. Also Champollion, Mon. Egypt, t. ii. pl. cxxxi., “on the throne of Horus dwelling in living beings.” 1 Sen ta en her f.-Cf. Prisse, Mon. Egypt, pl. xxiv. 1. 8. Ha en gu f sen ta em ha cher t, “having made his obeisance before his Majesty.”—Champollion, Mon. Eg. pl. cccviii. 1. 2, bis. Uru en (Jcahu) en Rutennu sen en bauf ra neb, “the chiefs of the Ruten make obeisance to his (Pehar's) spirits daily.”

^{page 364 note g} This group has been already explained. The remainder should be “devised” her s-cher Ka means “the shape,” , as Neter nefer em ka en Mentu, “the good god in the shape of Mars.”—Champollion, Mon. iii. pl. ccv.

^{page 364 note h} Teba, “to pass through,” or “bore” See Bunsen's Egypt's Place, p. 589, No. 50. In line 19, Phthah is called lord of works or devices. Two other forms are seen: Prisse, Mon. xlvi. Nos. 6, 8; the context of the passages 1. 20, 22. It is the Coptic .

^{page 365 note a} The word chef-t means “before.”—M. De Rougé, Mémoire, pp. 70, 73. In that case tu-k is the detached pronoun of the second person “thou,” : other examples occur (Champollion, Mon. t. i. pl. xxxviii. 1. 4, 6). If cheft is a verb, is the end of the passive participle, and the nominative, as usual in the syntax, is enveloped between it and the verbal root.

^{page 365 note b} Merr-t means “wish” or “will,” as ar merrt en neb f ra neb, “doing the will of his master daily.”

—Lepsius, Auswahl, taf. viii. A.; Archæologia, XXIX. PL. XIV. Bes, means “to transfer.”

—Burton, Exc. Hier. iii.

^{page 365 note c} The general sense is clear, ar “if,” ab-ek, “thou allowest,” s'cher, “to make,” em-gerh, “the night,” shut, “light.” Compare 1. 20, abi en suten-nu en kar ha, “allowed the kings who were before.”

^{page 365 note d} As-ut, past participle of the verb asu, which occurs 1. 18, init. The rest of the line is copied wrong: probably, her sa, “behind.”

^{page 365 note e} “ Thy sledges” on the Karnak Tablet (Lepsius, Auswahl, taf. xii. 1. 27); ba.—Champoll. Mon. t. i. xxxviii. 1. 22, 1. 25.

^{page 365 note f} A difficult phrase.

^{page 365 note g} A similar phrase occurs at Aboosimbel, where Ramesesnechhef says to the king, “All that comes out of thy mouth is like the words of the Sun.”—Champollion, Mon. t. i. pl. ix. No. 2, central line.

^{page 365 note h} s-cheter appears on the right wall of the Speos at Derri, as the equivalent of s-men; as, “I place thy name on the great Persea.”—Champollion, Mon. t. i. pl. xliii. The following phrases are utterly unintelligible to me.

^{page 365 note i} ank, an action of the breast or arm; a common phrase is ank tau beshtu, “squeezing the enemies' lands,” as at Beitoually.—Champollion, Mon. i. pl. xliii.

^{page 365 note k} Aau. t or aa, “glory,” Rosetta Stone—Bragsch, Inscriptio Rosettana, tab. ii. No. 24, 1. 5, p. 13. Champollion, Mon. t. 1., pl. xliii. 2, 1. 8, “I give thee the title … the throne while upon earth.”

^{page 366 note a} Sef, “a child,” as in the Legend of the Sun at Edfoo (Champollion, t. ii. pl. cxxiii. in the first hour, 1. I, 2,) “This god comes as lord of Edfoo, the great god, lord of the heaven, in the cabin with the Sun. He has made his transformation in the globe of gold, he is changed into a boy (sef) placed in the midst of it.”—Cf. Ibid. t. ii. pl. cxxiii. 2, for Horus, sef as her em Ra, “the noble child who emanates from the Sun !”

^{page 366 note b} The following group may be read kar buten, as in the tablet (Sharpe, Eg. Inscr. pl. xcix.), “governor of the north and of the south, terrifying the evil” (buten), or like the Karnak Tablet (Lepsius, Auswahl, taf. xii. 1. 14) “his majesty approaches Egypt, the envoys of the …. (Kanbut) come bearing their tributes of black stone …. “This looks, as it has been suggested, as if the inscription referred to pictures on the other side of the wall. Champollion, (Mon. pl. ix. 1. 1, 15,) ben hunn besht em ha k, “no enemies are before thee.”

^{page 366 note c} Bu ai men, a very difficult phrase: “comes no monument?”

^{page 366 note d} Au ben su heli “it is not—feared:” mutilated, and uncertain.

^{page 366 note e} Bu cheper tepu em chet k, “it is not engendered from thy seed.” Tep heru either means “guide of the way,” or “preparer of the path.” In the Ritual is mentioned the egg of Seb, (laid on earth), tep er ta. —Lepsius, Todt. taf. xxii., c. 54,1. 2.

^{page 366 note f} A difficult phrase, ar nek ru her en pe …. The mutilated word looks like hutb, a well or fountain. See 1. 21. set. Cf. however, teser, “fluid.”—Leeman's Monumens, ix. D. 38, 1.

^{page 366 note g} Au k em hunnu shet kat nebi. The apparent restoration of “ten years,” would be “thou art the youth of ten years old. If it could stand it should be renpa, “growth,” or “renewal.”

^{page 366 note h} Ar the substantive verb to be, English are, prefix of the imperative; sometimes Cf. Lepsius, Todt. c. 6, taf. ii.; and in the rubrics of the Ritual ar-kar, “let only.”

^{page 366 note j} The syntax is worth remarking: her, “forth comes;” mau, the water; as.t, “following;” em-sa, “behind;” ru-k, “thy mouth;” viz. the verb, the nominative, the participle dependent following the nominative, and the preposition with the locative. For as, see Leps. Todt. lxi. c. 141, last lines; as ark “you may go on.”

^{page 367 note a} In the Legends of the Sun at Esneh, occurs an illustration of the real names of these two gods, Hu and Ka, who stand adoring the disc of the Sun, on which is a scarabaeus and pschent. On the other side of the boat are two other gods; one having on his head an eye, personifying “Sight”; the other with an ear, meaning “Hearing.” From this it would appear that Hu and Ka are two other senses, Taste and Touch. The curved object is apparently the tongue. In the Ritual of the British Museum of Nebseni, loco Lepsius, Todt. taf. xxxvi. c. 99, 1. 28, 29, the form occurs ma ten n-a hu hetp er-ru a, “give ye to me to taste (hu) food in my mouth.” Hence the name of the god Hu seems to be Taste.

^{page 367 note b} The preceding note shows why the god represented by the woof and eagle not cut as the text of M. Prisse represents, should signify “touch,” or “smell,” as another of the senses. Variations in the mode of writing the name of this god occur (Lepsius, Ueber den Gotterkreis, s. 29). In the Mystical Hall the following phrase occurs: “Thou dost not proceed,” says the porter, “unless thou tellest my name.”—“Feeler of hearts (ka-hatu), requirer of bellies (gar chatu), is thy name,” replies the deceased. Cf. Brugsch, Inscr. Ros. tab. vii. 1. 13, No. 65; rta ka ut, “that it may be felt” or “perceived,” and tab. i. 1. 8, No. 27.

^{page 37 note c} Possibly for “truth,” ma. It is also not impossible that the apparent word mert or mers, the beard, may be sept, “the lips ;” and mean, “Truth is on thy lips.”

^{page 367 note d} This phrase throws some light upon the very difficult word s-cheru, reading arut em secher neb, “done are all plans ;” satem ut gu neb ek, “listened to (are) all thy words ;” one of the meanings of sesher is “sections,” as “the gods in this section (scherpen).” Champollion, Gr. p. 471; Diet. 321, 382. Hence, the word “plan” answers well the sense. Cf. 1. 8. A common title of the god Chons is Ar-schar. See Prisse, Mon. pl. xxiv. “Contriver?” similar to the phrase ar-chet, “producer.”

^{page 367 note e} As it stands in the text nenu er s, this word nen, means, “order, kind, rank.” Thus an often-repeated phrase in inscriptions, cha nen, means “of the same rank” in the titles of functionaries. Hence the so-called tatanen in the Ritual mean rank, order, kind. Lepsius, Ueber den Gotterkreis, s. 42, note. Cf. also 1. 8. In the treaty with the Khita and Rameses II., em nennu appears to signify “as aforesaid.”

^{page 367 note f} The use of the auxiliary au, as prefix of the perfect, is self-evident. The prince “had” spoken, and was not “about to speak.” What the group means, I do not know, unless it is er-s, or ar-s, “doing it.” The next phrase ter rek neter, “while ruled the god,” means, “the past,” or “late reign.” An expression exactly similar occurs in the restoration of the palace of Luxor, by Alexander III. of Macedon, in which he says he has made the restoration of the place in white stone, well carved, as it was in the reign (masht ter-rek en char suten ) of Amenophis III.— Champollion, Mon. t. iv. pl. cccxxxviii. 3. —Champ. Mon. t. iv. pl. cccxcv. 4. 1. 6. Men hekar en rek-a, “I have not fasted in my time,” says an officer at Benihassan. The same expression occurs on the tablet at Leyden. M. de Rougè (Révue Archéologique, tom. vi. p. 566) has also given another instance, ter rek Har uah anch, “while ruled the Horus, the augmenter of life!” In an inscription, (Sharpe, pl. 83. 1. 4,) Mesa em rek cher sut cheb Ra satp hat ma tu; “I was born in the reign of the king, the peaceful Sun (Amenemha I.), deceased,” is said by Mentusa, a scribe.

^{page 368 note a} For the value of ab or chab, see Brugsch, Inser. Rosett. pl. 1.

^{page 368 note b} Tehu here is evidently a mistake or error of the transcriber for tebhu, “to beseech, to state” (Ch. Gr. 378).

^{page 368 note c} The triple Horus is Horus lord of Sham (Mashakit) of Behni (the Wady Haifa) and of Bak … A fourth form also occurs at lord of Maha. They are often worshipped in Nubia, especially at Gebel Addeh and Aboosimbel.—Champollion, Mon. t. i. pl. ii. 3; vi. 3.

^{page 368 note d} S-kab, , to humiliate or prostrate.

^{page 369 note a} This phrase only derives interest from the idea that this group is the word smat, one of the decans, and that it marks a month of the panegyrical cycle of the great year.—R. Stewart Poole, Horæ, pl. iii. 1–11, p. 55, and foll. An instance of its meaning “month” will be found on the base of the Karnak obelisk. Prisse, Monumens, pl. xviii. sect. 3, last line. “His majesty commenced (thaa) to make it (the obelisk) on the first day of the month Mechir (smat), and terminated (neferi) on the thirtieth of Mesori of the 16th year, making seven months from when it was in the quarry.” It is here necessary to correct 16th, as it stands in the text, to the 15th, for the context requires it. Cf. also Lepsius, Todtenbuch, taf. lv. c. 134, rubric, “adorations of the sun on the day of the month of the sailing of the boat,” c. 135. “Another chapter to be said on the new moon” (en renpa en Abot).

^{page 369 note b} The full form of this word is heben, s-heben.—Cf. Sharpe, Eg. Inscr. pl. 29, 28, 1. hor. line, “The return of that great god to the fields of the gods ;” sometimes to “combine.”

^{page 369 note c} The second pair of arms ought to be a bolt. The phrase is at sep, “no time.”

^{page 369 note d} Rami, “in the pools,” kah en shaat an tehu, “touching the oxyrinchi in the reeds.”—Cf. Champollion, Diet. p. 453, Kah ; and Peyron, Lex. Ling. Copt. p. 253, or “the rushes ;” Lepsius, Todt. lxxiii. c. 149, n. 56, meh atur tahu, “the river is full of rushes.” What this refers to I do not know. Perhaps it is a poetic expression, denoting that the rami and oxyrinchi entered the pool.

^{page 369 note e} Sett, perhaps for . The common word for a letter is sha. t.

^{page 369 note f} Set, the same word as before, or else ges, .

^{page 369 note g} Rennu, determined by a block, perhaps “under the great names of Horus ;” but what it means here is difficult to say, the few remaining parts of these lines are so mutilated.

^{page 370 note a} A précis of the account of these travellers will be found in the Modern Traveller, Egypt and Nubia, vol. ii. pp. 293, 294.

^{page 370 note b} Manners and Customs, vol. iii. p. 229, and following.

^{page 371 note a} They are constantly alluded to. At Luxor Amenophis III. (Champollion, Mon. t. iv. pl. cccxlviii.) placed them on his head. In the first part of the Ritual, in which the deceased has to explain several mystical notions, the god says, “I am Khem, in his ‘ coming forth,’ or ‘ showing;’ plumes have been placed on his head. Rubric. Let him explain it. Khem is Horus, the sustainer of his father; his appearance is his birth; the plumes on his head are Isis and Nephthys walking;” or his eyes, and certain serpents of his father, the god Tum, were also explained as symbolized by these plumes.—Lepsius, Todt. c. 17, 1. 12–15.

^{page 371 note b} Champollion, Mon. t. iv. pl. cccxliii. Also of Seb. “He (Amenophis III.) has placed to him the throne of Seb, the title of Turn,” on the 1st of the month Pashons—Champ. M. cccxxx.

^{page 372 note a} Sir G. Wilkinson, Man. and Cust. pl. lxxvi,

^{page 372 note b} Lepsius, Einleitung, s. 127. For ka, “existence, feeling,” vide infra. This is omitted in parallel passages. —Champollion, Mon. t. iv. pl. cccxliii. It is evident that the cyphers precede, and do not follow, the periods; hence hat, or a t, is “a minute,” and an, “a second.” In a papyrus, Brit. Mus. the head of a hippopotamus replaces the group hunnu, or unnu, “an hour,” which may be compared with Horapollo, lib. ii. c. 20, Ἵππος ποτάμιος γραϕόμενος ὥραν δηλοῑ.

^{page 372 note c} Champollion, Mon.

^{page 372 note d} Burton, Exc. Hier., pl. v.

^{page 372 note e} Herodot. iii. s. 37.

^{page 372 note f} Champollion, Mon. cclii.

^{page 373 note a} Or Poone. Champollion, Mon. t. ii. pl. clxvi. 2; cxlviii. 1.

^{page 373 note b} Cf. for example, the Colossus at Metrahenny. Mr. Bonomi, Trans. R. Soc. Lit., new series, ii. 297.

^{page 373 note c} Prisse, Monumens, pl. xxiv.

^{page 373 note d} Champollion, Mon. t. iv. pl. cccxlviii. bis.

^{page 374 note a} Lepsius, Auswahl, taf. 1. 13; M. De Rougé, Memoire, p. 108. In a paper read before the Roy. Soc. of Literature, 14th November, 1850, I had made the same correction.

^{page 374 note b} Cf. Dr. Hincks, Winchester Meeting, Trans. Brit. Archæol. Assoc. p. 257.

^{page 374 note c} Champollion, Monumens Egyptiens, Notice Descriptive, p. 364.

^{page 374 note d} MS. of Mr. Harris.

^{page 374 note e} Burton, Exc. Hier. pl. xii. Lepsius, Denk. ii. t. 149, f.

^{page 374 note f} Burton, Exc. Hier. pl. v.

^{page 375 note a} Rapport de M. le Revd. P. Abeken. Bulletin d. 1. Soc. Geogr. 8vo, Paris, 1845, 3^me serie, tom. iv. p. 168 and foll. p. 170–77. Proc. Acad. Sciences, Philadelphia, 1845, p. 1–8.

^{page 375 note b} Rosellini, M. R. xxv. 4.

^{page 375 note c} M. De Rougé, Rév. Arch. vol. v. 311.

^{page 375 note d} B. M. 569.

^{page 375 note e} Communicated by Sir G. Wilkinson.—Lepsius, Denk. ii. 138.

^{page 375 note f} Lepsius, Denk. iii. 140.

^{page 375 note g} Cailliaud, Voyage àa Meroe, pl. lxi.

^{page 375 note h} Lepsius, Auswahl, fo., Berlin, 1844, taf. xiv. A; Prisse, Mon. Eg. pl. iv.

^{page 376 note a} On the pronaos of Esneh (Ptolemaic), Champollion, Mon. t. i. pl. xcvi. 2, bis. In the twenty-eighth year of Shishak II. mention is made of the good gold of Penti han nefer.—Young, Hier. pl. xliii. ii. Q. n.

^{page 376 note b} Birch, Gall, of Antiq p. 73–74; Rosellini, Mon. Stor. iii., pl. i, p. 95, 79, 80.

^{page 376 note c} Sir G. Wilkinson, Man. and Cust. i. p. 52.

^{page 376 note d} Lepsius, Denk. iii. 15.

^{page 376 note e} Young, Hieroglyphics, pl. 92. I cannot agree with M. Lepsius (Ueber den Gotterkreis, s. 35,) that Tattu represents This—but rather Tadu, (Pliny, N. H. vi. 29,) or, as it is sometimes read, Tatu.

^{page 376 note f} Young, Hieroglyphics, pl. 91.

^{page 376 note g} Lepsius, Auswahl, taf. xii; Young, Hieroglyphics, pl. 41, 42.

^{page 377 note a} Hoskin's Travels in Æthiopia, 4to, London, 1835, p. 228, &c.

^{page 377 note b} A temple of Thoth was founded by him there.—Champollion, Notice Descriptive, p. 36.

^{page 377 note c} Champollion, Not. Deser. pp. 79, 80.

^{page 377 note d} Champollion, Mon. Eg. t. i. pl. xvii; Burton, Exc. Hier.

^{page 377 note e} Vyse (Col. Howard) Pyramids, Journal, vol. iii., pl. Tourah quarries.

^{page 377 note f} Champollion, Not. Descr. pp. 84, 85. 140 boats full (of ivory and ebony), 10 jackals and apes.

^{page 377 note g} Vyse (Col. Howard) Pyramids of Gizeh, vol. iii; Tourah quarries, 2.

^{page 377 note h} Sharpe, Eg. Inscr., pl. xciii. 1. 5, 6.

^{page 378 note a} Champollion, Not. Descr. p. 181, and foll. Cf. Rosellini, Mon. Stor. t. i. pl. ii, &c; Birch, Gallery.

^{page 378 note b} Lists of these names will be found in the following places: Birch, Gallery, p. 84; Archæologia, vol. XXXI. p. 489, 491; Gliddon, Otia Ægyptiaca, p. 144; Arch. Jour. 1851, p. 401.

^{page 378 note c} “Of what high antiquity,” says Mr. Ayrton (Journal Geogr. Soc. part i. 1848, p. 65) “are the names of many places in Arabia, and the opposite part of Africa, may be seen by comparing the names of provinces and tribes with those given in the earliest writings. In the Adulitic inscription, for example, are mentioned, in Africa, Agame, Ava, Ath-Agau (the Agows), near the sources of the Blue Nile, Samene (Samen). Zaa (Shawa), At-Almo (Lam-Almon), Zingabene (Zingebar), with others identified by Dean Vincent,” vol. ii. p. 544, et seq.

^{page 378 note d} Champollion, Not. Descr. des Monum. Egypt, du Mus. Charles X., 16mo. Paris, 1827, p. 12. A proscynema of him occurs at Begghe.—Cham. Mon. t. i., pl. lxxv.

^{page 378 note e} Cf. for example, that of Prince Merimes, M. R. xliv. 3. For the position of Kush in the Ethnic lists, see Wilkinson's Mat. Hier. pl. viii.; Sethos I. a. 2, b. 2; Ramses, a. 2, b. 2.

^{page 379 note a} Champollion, Mon. pl. cxlv. The phrase “prince over the land of Eileithyia.”

^{page 379 note b} sa, a very difficult hieroglyph, seems to mean “side,” as emsa, “beside” or “behind.” In the star-risings (Champollion, Mon. t. iii. pl. cclxxv., cclxxvi.) the heaven, considered as a female, is divided into the head (api or ga), the waist or middle (sa), and the extremity (mes. t). On the great tablet at Aboosimbel (Champollion, Mon. t. i. pl. xxxviii. 1. 18) the phrase occurs, “I accompany thy limbs with life and power, thy limbs with health.” A common phrase is ar-sa (Lepsius, Todt. taf. li. c. 127,1. 10): “They salute (haa) him, they adore him with their arms, they give him their parts (ar sa); he has lived by them.” Cf. Champollion, Mon. t. i. pl. lxv. t. ii. pl. cxlv. quater.

^{page 379 note c} Dr. Hincks, Dublin University Magazine, 1846, p. 190. On the oldest of all almanacks, cf. Select Papyri, Brit. Mus. pl. cxlvii. 1. 9, “Paophi, a good day, rejoicing the heart of the gods on the festival of overthrowing the enemies of the Sun. Any one born on it will die ennobled” (mesu neb em ra pen mut naf aaut).

^{page 379 note d} For the works of Amenophis III. at Elephantina, see Young, Hieroglyphics, pl. 53, 62, where he is followed by Taia.—Champollion, Not. Descr. p. 117. The obelisk now at Alnwick was probably from thence, and is dedicated to Num, having been placed before the sanctuary. It is of Amenophis II.

^{page 379 note e} Archæological Journal, 1852, p. 400.

^{page 380 note a} Champollion, Not. Descr. p. 479.

^{page 380 note b} Sham appears to be Aboosimbel. On the great tablet sculptured on the rocks there, it is said, “He (the king) has made a place for a million of years in this rock of Shamma.”

^{page 380 note c} This proves the Uaua of the Karnak Tablet to be Æthiopians, and not Asiatics, as some have conjectured.

^{page 380 note d} Nestor L'H⊚te, Lettres, 1840, p. 70.

^{page 380 note e} Rosellini, M.R. No. xliv. 4.

^{page 380 note f} Rosellini, Mon. Stor torn. ii. pte. i. p. 275–7. Cf. Wilkinson, Mat. Hier. pl. viii. a. 2.

^{page 381 note a} Rosellini, Mon. Stor. p. 289. The ancient name of the site was Amen-Heri. In it, is a temple dedicated to Thoth by Horas.—Champollion, Not. Descr. p. 40–43.

^{page 381 note b} There is, however, a votive inscription of 20 Mechir, second year of his reign, at the Wady Halfa.—Champollion, Not. Descr. p. 33.

^{page 381 note c} Wilkinson, Mat. Hier. pl. viii.

^{page 381 note d} Ibid.

^{page 381 note e} Ibid. Gliddon, Otia Ægyptiaca, 1849, p. 145; Rosellini, M. R lxi.

^{page 382 note a} Lepsius, Auswahl, taf. xxii.

^{page 383 note a} For this locality, see Sir G. Wilkinson's Topography of Thebes, p. 416. A small station, built by Sethos I. in his ninth year, still remains on the road leading from Contra Apollinopolis to the emerald mines.—Wilkinson, 1. c. 420.

^{page 383 note b} Burton, Exc. Hier. pl. iii.

^{page 383 note c} Leon de la Borde, Voy. Arab. Petreé, fo. Paris.

^{page 383 note d} Egyptian Saloon, 282.

^{page 383 note e} Champollion, Mon. pl. clxii. At Esneh, where the temple is seen in an oval, Num says, “I give thee a house fit to hold water, filled with all good things.”—Ibid. cxlv. ter.

^{page 384 note a} Cf. Rosellini, M. R. xliv. 2; Dr. Hincks, on the Eighteenth Dynasty of Manetho, Trans. Roy. Irish Acad. vol. xix. pte. ii. p. 7.

^{page 384 note b} Pliny, N. H. lib. xxxvi. c. 13. For the various opinions as to its etymology, and its discovery by M. Linant, see M. Lepsius, Einleitung, s. 263.—Mémoire sur le Lac Mœris, par M. Linant de Bellefonds, 4to. Alexandrie, 1843; Chev. Bunsen, Ægyptens Stelle, buch ii. s. 209 and foll.

^{page 384 note c} Osburn, Egypt's Testimony, p. 105.

^{page 384 note d} Prisse, Mon. pl. xxiv.

^{page 384 note e} Select Papyri, pl. xcix. and foll.

^{page 384 note f} Rosellini, M. R. xxvi.

^{page 384 note g} Ibid. M. C.

^{page 385 note a} Trans. Roy. Soc. Literat. new series, vol. ii. p. 337.

^{page 385 note b} Dr. Hincks, Winchester Meeting, Journal Brit. Arch. Assoc. 8vo. London, 1846, p. 249; Select Papyri.

^{page 385 note c} Ibid. p. 256. Select Papyri, lxxvii. 5.

^{page 385 note d} Select Papyri, cviii. 14.

^{page 385 note e} The cattle of Jericho were the ox, the sheep, the ass.—Joshua, vi. 21.

^{page 385 note f} Diodorus, i. 33. ὑπάρχειν δʼ ἐν αὐτ, καὶ μέταλλα χρυσοῦ τε καὶ ἀργύρου καὶ σιδήρου καὶ χαλκο πρὸς δὲ τούτοις ἔχειν πλῆθος ἐβένου, λίθων τε πολυτελῶν γένη πανταδοπά.

^{page 385 note g} Diodorus, i. 49.καθ ὃν δὴ γλυϕαῖς ἐντυχεῖν εναι καὶ χρώμασιν ἐπηνθισμένον τὸν βασιλέα, ϕέροντα τ θε χρυσόν καὶ ἄργυρον,. ὃν καὶ ἐξ ἁπάσης ἐλάμβανε Αὶγύπτου κατʼ ἐνιαυτὸν, ἐκ τῶν ἀργυρείων καὶ χρυσεἰων μετάλλων. ὐπογρἀϕεσθαι δὲ καὶ τὸ πλῆθος, ὃ συγκεϕαλαιούμενον εἰς ἀργνριου λόγον εναι μνῶν τρισχιλίας καὶ διακοσίας μυριάδας.

^{page 385 note h} Diod. iii. 11; Sir Gardner Wilkinson, Man. and Cus., ser. i. vol. iii. p. 231.

^{page 385 note i} Diodorus, i. 55. καὶ καταπολεμήσας, ἠνάγκασε τὸ ἔθνος ϕόρους τελεῖν, ἐλεϕάντων τοὺ τοὺς ὀδόντας.

^{page 386 note a} Herodot. iii. 97. These boys, called makau (magas), are mentioned in the Inscription of Amenophis III. from Samneh.—Brit. Mus. 138*.

^{page 386 note b} Champollion, Not. Descr. p. 364. This is evidently the celebrated treasury of Kampsinitus.

^{page 386 note c} Champollion, Not. Descr. p. 150, 151; Champollion, Mon. t. i. pl. lxxiii. 1. 1; The Investiture, pl. Ixviii.

^{page 386 note d} Champollion, Not. Descr. Mon. t. i. pl. lxxiv.

^{page 386 note e} Champollion, Not. Descr. p. 40.

^{page 386 note f} Champollion, Not. Descr. pp. 38, 39.

^{page 387 note a} There is also another proscynema of uncertain period, perhaps antecedent, of Kafai, son of Thothmes, governor of the slave house of the lord of the Earth (the King), in the land of Phut, and superintendent of the gold mines .

^{page 387 note b} Brit. Gall. pl. li. 180.

^{page 387 note c} Champollion, Mon. t. i. pl. xxxv. p. 4.

^{page 387 note d} Champollion, Not. Descr. p. 104. The inscription states it is offered to Ra; “may he give a good time to rejoice in the panegyry? to the Prince Sta.” This shows it was after the thirtieth year of the king's reign.

^{page 387 note e} Champollion, t. i. pl. viii. p. 4. Certain officers of the Persian court were called king's eyes and ears. Cf. also Not. Descr. p. 7.

^{page 387 note f} Champollion, Not. Descr. p. 105.

^{page 387 note g} Ibid. p. 82.

^{page 387 note h} A prince Unnefer? son of another prince named Ramses, is mentioned in the hieratic inscription of Aboosimbel, Champ. Not. Descr. p. 6.; Lepsius, Einl. s. 320.

^{page 387 note i} Champ. Mon. t. i. pl. iv. p. 2.

^{page 387 note k} Coffin-lid, British Museum, Egypt. Saloon, No. 78.

^{page 387 note j} Champollion, Mon. t, i. pl. viii. p. 2.

^{page 388 note a} Champollion, Mon. t. i. pl. lxxiii. 1. i.

^{page 388 note b} Ibid. x. 4.

^{page 388 note c} Ibid. pl. xviii. 1. 5; pl. xvii.

^{page 388 note d} Diodorus, i. c. 56; Herodotus, ii. 108, 197.

^{page 388 note e} Champollion, Mon. tom. i. pl. ix. 1. 13, 14.

^{page 388 note f} Rosellini, M. C. xlix.

^{page 388 note g} At Aboosimbel, two temples, in one of which he is seen leading negro prisoners (Champollion, Mou. pl. xxxvii.-xxxv). Kafu beten en Phut, “he has routed the vile Phut.” At the Wady Esseboua is a dromos of the same monarch (Cf. Not. Descr. p. 118), and at Gershe Hossein, called Tauaua (Ibid. p. 135). At Beitoually. At Aboosimbel (Champ, t. i. pl. xiv.) it says he has smitten their chiefs, he has given his commands to the distant Hesi.

^{page 388 note h} Sir G. Wilkinson in Trans. R. Soc. Liter, vol iv. ad finem.

^{page 388 note i} Dr. Hincks on the Power of Alphabet, Trans. Roy. Irish Acad., 4to, 1848, p. 202; a common phrase is as that of Sethos I., “he has filled the cells,” or “temples, (ra) with gold, silver, and copper.” Champollion, Not. Descr. p. 124. On coffins of this period, the Negroes and Asiatics are often represented under the sandals of the mummies.—Champollion, Mon. t. ii. pl. clv. Negroes are often seen, as at the Ramesseum.—Champ. Mon. t. iv. pl. cccxxii.

^{page 389 note a} Champollion (Le Jeune), Notice Descriptive, p. 164. Folio, Paris, 1844.

^{page 390 note a} Champollion, Not. Descr. pp. 164, 165.