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.

18. _The Emerald ones_ ⁂⁂⁂⁂, those who are in the emerald
light of the dawn. The sun rises (Chapter 109) through two sycomores of
emerald.

19. _Which have the force of purification_ ⁂⁂⁂⁂. The
syllable _āb_ expresses the word signifying _horn_ as well as that
signifying _purification_.

The vignettes of the chapter which are here given from different
authorities are explained in their proper place.

-----

Footnote 98:

See M. Naville’s remarks, _Einleitung_, p. 156.

Footnote 99:

_Mission Arch._, I, p. 125.

Footnote 100:

Also written = ⁂⁂ (_Unas_, 422 and elsewhere).

Footnote 101:

The garden is also called ⁂⁂⁂. Another form is
⁂⁂⁂⁂⁂⁂ (_Pepi_ I, 309).

Footnote 102:

⁂⁂ _Nebseni_, ⁂⁂ _Sutimes_, ⁂⁂ in all the
later papyri.

Footnote 103:

Compared with ⁂⁂⁂⁂⁂⁂ in the papyrus of
Nesichonsu, published by M. Maspero, _Miss. Arch._, I, p. 612.

Footnote 104:

The Pyramid Texts have the invocations (_Unas_, 597), “Hail to thee,
Horus, in the domains of Horus; Hail to thee, Sutu, in the domains of
Sutu; Hail to thee, Lion (⁂⁂⁂ _Ȧar_), in the Garden of
Aarru.”

Another derivation is suggested in the “Destruction of Mankind,” line
39, ⁂⁂⁂ (as I read it) an augmented form of ⁂⁂,
_ar_, which does not mean _pluck_, as in Brugsch’s translation, but
_bind_, _fasten_, _twine_, _nectere_, _constringere_, _convolvere_.
This sense would explain the ancient determinatives ⁂, ⁂,
and lead to still more interesting results. For the ancient word
⁂⁂⁂⁂, _ȧarerit_, ‘a vine,’ has thus clearly the same
etymological sense as our European word _vine_. “_Vî-num_ ... attaches
itself to _vî-tis_, _vî-men_, _vî-tex_, and—exactly like the Greek
ϝοῖ-νος—to the Indo-Greek root _vei_, ‘to twine.’ So that _vî-no_
means first ‘creeper,’ then ‘fruit of the creeper,’ finally ‘drink
made from the fruit of the creeper’” (O. Schrader, _Prehistoric
Antiquities_, 324).

Philological speculation might make a further advance.

As ⁂⁂⁂ _ȧar_, is to ⁂⁂ _ār_, so perhaps is
⁂⁂⁂⁂⁂ _ȧarru_ to ⁂⁂ _āru_. The first two
groups are not phonetically identical, but they are certainly allied
and have very much the same meaning; the last has, with some
probability, been identified with the _Vine-branch_, and that, in
conjunction with the text ⁂⁂⁂⁂⁂⁂⁂ (see
_Zeitschr._, 1878, p. 107, and the plate corresponding). “The
Vine-plant is Osiris.” The Greeks, or some of them at least,
identified Osiris with Dionysos (Plutarch, _de Iside et Osiride_, 34,
35). The god is sometimes (as in the papyrus of Nebseni) sitting in a
naos under a vine, from which bunches of grapes are hanging.

Footnote 105:

Here we already have ⁂⁂⁂⁂⁂,
⁂⁂⁂⁂⁂⁂ and ⁂⁂⁂⁂⁂. See
my article in the _Zeitschr._, 1874, p. 102.

Footnote 106:

It is also the name of a liquid substance ⁂⁂, ⁂⁂,
a produce of the cow, such as cream or clarified butter. It occurs in
all the lists of offerings.

Footnote 107:

A reference to M. Naville’s collation of this chapter (line 40), will
show the corruption and uncertainty of the text which precedes the
name of the goddess. If we look beyond the authorities given by M.
Naville, the difficulties are multiplied. The papyrus of Queen
Net’emit in the Louvre, for instance, instead of ⁂⁂⁂⁂
_etc._, reads, ⁂⁂⁂.

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