The order of petitions is somewhat different in the later recensions, and the text has suffered other alterations. Copies of this chapter are extremely numerous, particularly in the later periods. The chapter really begins with the petitions to Thoth. The preceding portion is, as far as I know, found only in the Papyrus of Ani. But as the vignette which belongs to this portion has a place in the great Leyden Papyrus of Kenna, the text cannot have been confined to a single manuscript. It is particularly valuable as illustrative of the ritual use of portions of the Book of the Dead. 1. The deceased person is supposed to be presented to the gods by two priests in succession, one called _An-maut-ef_ ⁂⁂⁂⁂, and the other ⁂⁂ _Se-meri-f_. Both names are titles of Horus, and it is the usual thing for Egyptian priests to bear divine titles; their ritual observances being dramatic and symbolical representations of the actions of the gods. _An-maut-ef_ literally signifies ‘column (support) of his mother.’ Horus is called ⁂⁂⁂⁂⁂⁂⁂ ‘the _An-maut-ef_ of the Great Company of the gods’ (Mariette, _Abydos_, I, p. 34), and in _Denkmäler_, III, 206 _e_, he is called the _An-maut-ef_ of Osiris (_cf._ _Abyd._ II, 54). _Se-meri-f_ signifies ‘the Beloved Son,’ and the priest of this name in the funereal rites personified Horus in his dutiful offices to his father Osiris. I do not know why ⁂⁂ is _always_ translated ‘the son who loves him,’ instead of ‘the son he loves,’ which is the right meaning. ⁂⁂⁂ is ‘the place which he loves’ not ‘the place which loves him.’ And similarly ⁂⁂ is ‘the wife whom he loves,’ not ‘who loves him.’ 2. There is a short note (6) on chapter 1, upon the word ⁂⁂⁂⁂, but the present seems to be the suitable place for a more extended notice of this feminine word, which is a collective noun, and never found in any other sense.