96 A. Jaussen, “Coutumes Arabes,” _Revue Biblique_, 1er avril 1903, p. 258; _id._, _Coutumes des Arabes au pays de Moab_ (Paris 1908), pp. 252 _sq._ M41 With the adoption of the Alexandrian year in 30 B.C. the Egyptian festivals ceased to rotate through the natural year. 97 Thus with regard to the Egyptian month of Athyr he tells us that the sun was then in the sign of the Scorpion (_Isis et Osiris_, 13), that Athyr corresponded to the Athenian month Pyanepsion and the Boeotian month Damatrius (_op. cit._ 69), that it was the month of sowing (_ib._), that in it the Nile sank, the earth was laid bare by the retreat of the inundation, the leaves fell, and the nights grew longer than the days (_op. cit._ 39). These indications agree on the whole with the date of Athyr in the Alexandrian calendar, namely October 28-November 26. Again, he says (_op. cit._ 43) that the festival of the beginning of spring was held at the new moon of the month Phamenoth, which, in the Alexandrian calendar, corresponded to February 24-March 26. Further, he tells us that a festival was celebrated on the 23rd of Phaophi after the autumn equinox (_op. cit._ 52), and in the Alexandrian calendar Phaophi began on September 28, a few days after the autumn equinox. Once more, he observes that another festival was held after the spring equinox (_op. cit._ 65), which implies the use of a fixed solar year. See G. Parthey in his edition of Plutarch’s _Isis et Osiris_ (Berlin, 1850), pp. 165-169. 98 H. Brugsch, _Die Ägyptologie_, p. 355. M42 The sufferings of Osiris displayed as a mystery at Sais. The illumination of houses throughout Egypt on the night of the festival suggests that the rite was a Feast of All Souls. 99 Herodotus, ii. 170. 100 Herodotus, ii. 129-132. 101 Herodotus, ii. 41, with Prof. A. Wiedemann’s note (_Herodots zweites Buch_, pp. 187 _sqq._); Diodorus Siculus, i. 11. 4; Aelian, _De natura animalium_, x. 27; Plutarch, _Isis et Osiris_, 19 and 39. According to Prof. Wiedemann “the Egyptian name of the cow of Isis was _ḥes-t_, and this is one of the rare cases in which the name of the sacred animal agrees with that of the deity.” _Hest_ was the usual Egyptian form of the name which the Greeks and Romans represented as Isis. See R. V. Lanzone, _Dizionario di Mitologia Egizia_, pp. 813 _sqq._ 102 In this form she is represented on a relief at Philae pouring a libation in honour of the soul of Osiris. See E. A. Wallis Budge, _Osiris and the Egyptian Resurrection_, i. 8. She is similarly portrayed in a bronze statuette, which is now in the Louvre. See G. Perrot et Ch. Chipiez, _Histoire de l’Art dans l’Antiquité_, i. (Paris, 1882) p. 60, fig. 40.