5. _His papyrus._ So the word ⁂ _meḥit_, which occurs in the rubric of Chapter 134, has hitherto been translated. But the vases ⁂ or ⁂, as determinatives, rather imply ‘inkstand’ or ‘palette for holding colour.’ In this place it is the writing itself and not the material, paper, ink or inkstand, which is meant. And from the entire context Thoth is the god who is spoken of. 6. _He reconcileth the two Warrior gods with each other_, ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. The final words _en ȧru-sen_ show the origin of the Coptic form ⲛ̀ ... ⲉⲣⲏⲟⲩ _invicem_. 7. _Grind_ ⁂⁂⁂, the Coptic from of which is ⲥⲓⲕⲓ. From the notion of ‘reducing to powder,’ that of the frequent word ⁂⁂⁂ ‘wearing away,’ ‘decay,’ is derived. 8. _Let my arteries be made fast, and let me have the enjoyment of the Breeze_, or _that I may have enjoyment_. The oldest meaning of the word _artery_, ἀρτηρία, in Hippocrates, Aristotle and the earlier Latin writers is _wind-pipe_, and, in the plural, _air-ducts_. But, even when the word was also applied to what we call arteries, these were supposed to convey _air_ whilst the veins conveyed _blood_. “Sanguis per venas in omne corpus diffunditur et spiritus per arterias” is the classic doctrine in Cicero (_de Natura Deorum_, 2, 55). Pliny says (_Nat. Hist._, XI, 89), “arteriae carent sensu: nam et sanguine.” This error is corrected by Galen, who has a treatise on the question “Whether Blood is _naturally_ (κὰτα φύσιν) contained in the arteries?” The error of the ancients arose from the arteries always being found empty after death. The blood flowing from a wound inflicted upon them was inferred to have been intruded into them by the rupture of the veins. The Egyptian doctrine of the ‘arteries’ ⁂⁂⁂ (Coptic ϩⲁⲛⲙⲟⲩⲧ) in the head, by means of which air is conveyed to all parts of the person, was first found by M. Chabas in the _Berlin Medical papyrus_. The passage of the Book of the Dead on which this note is written is no doubt the earliest allusion to the doctrine. 9. _Hesit_ [_the Cow-goddess_] ⁂⁂⁂, ⁂⁂⁂, ⁂⁂⁂⁂, ⁂⁂⁂ is one of the many names of Isis or Hathor. She is represented as suckling her son Horus (see picture in Lanzone, p. 844), and it is this which characterizes her and from which she derives her name. She is asked on the Louvre tablet (c. 14) for “the white liquor which the glorified ones love.” This is distinctly called ‘milk’ on the Florentine tablet 2567, and vases of her milk are mentioned (Dümichen, _Resultate_, 27, 6) in the inscriptions of Dendera. A picture of her given in Dümichen’s _Historische Inschriften_ (II, 32) identifies her with Hathor, and calls her “divine mother, mistress of heaven and sovereign of the gods,” while others call her “the divine mother and fair nurse.”