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After a while she returned, bringing with her her relatives, but how many of them there were is not known. They all went to the house of U Loh Ryndi. When Ka Lih Dohkha began to enter the house, and was about to cross the threshold, she saw a broom which his mother had placed on the threshold. She therefore abruptly turned back with all her relatives to the river.
On this occasion a pig is sacrificed to u'lei lyngdoh and a goat to ka lei long raj. The parties at fault are then outcasted. As mentioned in another place, the sin of incest admits of no expiation for the offenders themselves. In other Siemships such property passes to the Siem.
But besides this ka, it appears for the first time that the king at any rate possesses also a soul called a ba. In later times we see that every man possessed a ba, and we learn that each god possessed several ba's. But it is in the pyramid texts that we learn for the first time of the ba of a man, and that man is a king.
Kumta ynda la-shái mynstep u la leit kái pat sha lum, te haba u la wan noh la jan miet u la shem ia ka iing jong u ba la sár la sumar bad ka ja ba la ih. Mynkata u la lyngngeh shibán ba ka long kumne. Te kum la-shái ka la long kumjuh. Ynda ka shu dem iailong kumne-pa-kumne la bán sín eh, ynda kumta u la leh ia lade kum u ban sa leit lúm, u da ting ia u ksew.
Punish me not according to my abominable deeds, weigh them not in a balance as against weights; thy punishment of me is already threefold. Leave the seed, and thou shalt find it again in due season. Dig not up the young root which is about to put forth shoots. Thy Ka and the terror of thee are in my body, and the fear of thee is in my bones.
Lastly, Pharaoh, descending to the lowest step of the throne, laid his sceptre, first upon the head of the Prince, and next upon that of the Princess, blessing them both in the name of himself, of his Ka or Double, and of the spirits and Kas of all their forefathers, kings and queens of Egypt, thus appointing them to come after him when he had been gathered to the bosom of the gods.
The Hawaiian people were divided into three very distinct classes; these were: 1. The chiefs or nobles were of several orders. The highest chief bore the title of Moi, which may best be rendered by the word majesty. In a remote period of Hawaiian history, this title was synonymous with Ka lani, heaven. This expression occurs frequently in ancient poems: Auhea oe, e ka lani? Eia ae.
Te kumta ki khún bynriew ynda ki la lah pom mynsngi baroh shi sngi, mynmiet ki teh pyn-ang da ki wait ki sdí ka kata ka jaka ba ki la lah pom . Kumta u khla haba u wan mynmiet u jliah phot u thyllied haba kynduh ha kita ki syrti wait syrti sdí. Kumtah naduh kata ka por um wan shúh; bad ynda um ioh shuh ban jliah kata ka dien pom u khun bynriew, ruh kam dam shuh.
The Khasis obtain their silk cloths from the Assam Valley, and from the Nongtung or Khyrwang villages in Jaintia. The latter villages have given the name to the striped cloth, ka jáin Khyrwang, which is almost invariably worn by the Syntengs. Mr. Stack has given in detail a description of the silk industry in Assam, and it is not therefore necessary to go over the same ground here.
The fifth act shows Setna as subjected to Na.nefer.ka.ptah, and ordered by him to bring the bodies of his wife and child to Memphis into his tomb. And the actual composition of it belongs to Ptolemaic times, not only on the evidence of the manuscript, but also of the language; this being certified by the importance of Isis and Horus at Koptos, which is essentially a late worship there.
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