[21] That is, the spirits of the North, represented by On (Heliopolis), and
    of the South (Khonu).—­A.B.E.

[22] At Tanis there seems to have been a close succession of obelisks and
    statues along the main avenue leading to the Temple, without the usual
    corresponding pylons.  These were ranged in pairs; i.e., a pair
    of obelisks, a pair of statues; a pair of obelisks, a pair of shrines;
    and then a third pair of obelisks.  See Tanis, Part I., by
    W.M.F.  Petrie, published by the Egypt Exploration Fund, 1884.—­A.B.E.

[23] This fact is recorded in the hieroglyphic inscription upon the
    obelisks.—­A.B.E.

[24] This celebrated tablet, preserved in the Bibliotheque Nationale,
    Paris, has been frequently translated, and is the subject of a
    valuable treatise by the late Vicomte de Rouge.  It was considered
    authentic till Dr. Erman, in an admirable paper contributed to the
    Zeitschrift, 1883, showed it to have been a forgery concocted
    by the priests of Khonsu during the period of the Persian rule in
    Egypt, or in early Ptolemaic times. (See Maspero’s Hist.  Ancienne
    des Peuples de l’Orient, chap, vi., pp. 287, 288.  Fourth
    Edition.)—­A.B.E.

[25] The Land of Incense, called also in the inscriptions “The Land of
    Punt,” was the country from which the Egyptians imported spices,
    precious woods, gums, etc.  It is supposed to represent the southern
    coasts of the Red Sea, on either side the Bab el Mandeb.  Queen
    Hatshepsut’s famous expedition is represented in a series of coloured
    bas-relief sculptures on the walls of her great temple at Deir el
    Bahari, reproduced in Dr. Duemichen’s work, The Fleet of an Egyptian
    Queen, and in Mariette’s Deir el Bahari.  For a full account
    of this temple, its decoration, and the expedition of Hatshepsut, see
    the Deir el Bahari publications of the Egypt Exploration Fund.

CHAPTER III.

TOMBS.

The Egyptians regarded man as composed of various different entities, each having its separate life and functions.  First, there was the body; then the Ka or double, which was a less solid duplicate of the corporeal form—­a coloured but ethereal projection of the individual, reproducing him feature for feature.  The double of a child was as a child; the double of a woman was as a woman; the double of a man was as a man.  After the double (Ka) came the Soul (Bi or Ba), which was popularly represented as a human-headed bird; after the Soul came the “Khu,” or “the Luminous,” a spark from the divine fire.  None of these elements were in their own natures imperishable.  Left to themselves, they would hasten to dissolution, and the man would thus die a second time; that is to say,