There can be no doubt about the right reading of the name which is _Ḥesit_; the ⁂ is written in so many texts (see _Pepi_, I, 306, _Amamu_, 21, 1, Lepsius, _Auswahl_, IX, and the form ⁂⁂⁂ at Philae), that there is no reason for confounding the name with that of _ḥetemit_. We must therefore attach no importance to this latter name when applied in the vignette of the Turin _Todtenbuch_ to one of the divine abodes which bears the name of the goddess, and is written exactly like it. 10. _Uach_ ⁂⁂⁂⁂ _blooming_, _flowering_. 11. _The winged things of Shu are given to me, and my Kau follow me._ ⁂⁂⁂, ⁂⁂⁂, is a word of very rare occurrence. Birch and Naville understood it of the _netting_, and Brugsch, of the _pluming_ of birds. Both meanings may be disputed, but whatever Shu did, was done to birds, and these are said to be given to the deceased. The prayer that a person may travel over the blissful parts, followed by his _kau_ ⁂⁂⁂⁂⁂⁂, is repeatedly found on the early monuments. Several papyri say that the deceased is followed by ‘the gods and the _kau_.’ 12. _T’efait_ ⁂⁂, an abode abounding in ⁂⁂⁂⁂ _delicacies_. 13. _He is in heaven_ ⁂⁂⁂. The reading ⁂ to which Brugsch at one time attached much importance, has turned out to be one of the many blunders of the text of Sutimes. But the true reading is not without its difficulties. If ⁂⁂ is taken as equivalent to ⁂⁂ we have a strange anticipation of a change in language of which the “enigmatical” texts of the royal tombs[105] give the first intimation, but which first becomes conspicuous in the demotic period. In a previous passage we have ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂, where Nebseni has ⁂⁂⁂. But the important preposition ⁂ had already dropped out of the earlier text of Chāemhait. The demonstrative particle ⁂⁂ which occurs in both places may be rendered ‘there [he is],’ ‘le voilà.’ 14. _I salute the stream of T’eserit_: a corrupt passage like so many others in this chapter. The first word ⁂⁂⁂⁂⁂ ‘salute’ is rare but correct and well attested. The proper name is but one of the contradictory readings. It has, however, the advantage of being a real name and suitable to the passage, being that of a goddess mentioned in connection with the next abode. ⁂⁂⁂ _T’eserit_ is a name corresponding to the classical Ἀγλαιαv or Clara.[106] In the texts of the Royal Tombs she is named as goddess in ⁂⁂ _Cher-āba_. And here[107] she is depicted as the goddess with long or flowing locks (εὐπλόκαμος) and armed with horns. She is one of the forms of Isis or Hathor. 15. _Kankanit_ is etymologically akin to the verb of _beating_ (_see_ Chapter 17, note 20), but there is no reason from the notice here to suppose that this was a place of punishment. 16. _Userit_ ⁂⁂⁂ is one of the commonest appellatives of Isis, especially in the later texts. The names of all these abodes, situated in that region of the sky where the sun rises, are derived from the notion of daybreak. 17. _Smait_, another of these appellatives, _see_ Chapter 62, note 1.