3. _Distress_, ⁂⁂⁂⁂. “Te semper anteit saeva _necessitas_,” Horace says to Fortuna. The determinative ⁂ and the Coptic ⲙⲣ̄ evidently point to the notion of _constraint_, but the few texts in which the word is found imply _want_, _need_ (_angustiæ_, ἀνάγκη),[136] rather than captivity. Amenemhat at Benihassan (tomb 2) boasts that in his days and under his government no one was seen “in distress (⁂⁂⁂⁂⁂⁂), or starving.” And Horus at Edfu (Naville, _Mythe d’Horus_, pl. XXII) is said to protect the _needy_ or _distressed_ (⁂⁂⁂) against the powerful. This is an honour already claimed by Antuf on his tablet (Louvre, C. 26 line 17), who mentions the _maȧru_ as being an object of interest to him, like the orphan and the widow. 4. _Disordered_, ⁂⁂⁂⁂⁂, is the absence of ⁂⁂, strict _order_, and always spoken of as in opposition to it. One is κόσμος and the other is οὐ κατὰ κόσμον, and may be predicated of whatever is contrary to rule, faulty, defective, out of line, deformed, or disfigured, not only in a moral but in a purely physical sense. ⁂⁂, _ill_, does not mean _wickedness_ or _sin_, but simply physical evil, mischief, pain or sorrow. There are many texts to prove this, but perhaps the most interesting is the great text at Dendera (Mariette, _Denderah_, IV, pl. 73, or Dümichen, _Rec._, III, pl. 96), where Osiris is invoked at Apu (Panopolis) as the fiery Bull, hiding (or scarcely seen) on the day of the New Moon ..., but at length rising into full strength,[137] and seeing the Golden Horus fixed upon the throne of the universe. ⁂⁂⁂⁂⁂⁂⁂ (continues the text), “Joy cometh round after[138] pain,” or sorrow; most certainly, not after _sin_. The meaning of ⁂, which governs the noun, has been explained (Chapter 40, Note 6) as _stopping_, _bringing to an end_; not _destroying_, and still less _forgiving_. 5. _Through my being_ [or _because I am_] _smitten to the earth_, ⁂⁂⁂⁂⁂⁂. ⁂⁂ in this position, without a suffix or nominal subject, is not an auxiliary verb, but a particle of correlation, used when a cause, motive, or circumstance is asserted or implied in connection with a preceding statement. Like all such particles, of which the function was originally only deictic, it is susceptible of very many shades of meaning, and it would be impossible in this place to do justice to a word so frequently occurring, especially in the hieratic papyri of a secular character. The following examples are only intended to illustrate its _grammatical_ use in our text. The particle occurs three times before as many propositions at the beginning of Chapter 123; ‘I have balanced the divine Pair,’ ‘I have put a stop, _etc._,’ ‘I have ended their complaints;’ ⁂⁂ connects each of these statements with the preceding one, ‘I am Thoth.’ It is as if the speaker said, ‘_It is in consequence of_ my being Thoth, that I have balanced,’ _etc._ In Chapter 36, ‘I am the bearer of the divine words’ is followed by ⁂⁂⁂⁂⁂⁂⁂⁂, ‘and _so it comes that_ I make the report.’