{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_11277/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_11277","id":"gutenberg_11277","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/11277","summary":null,"tags":["Category: History - Ancient","Category: Religion/Spirituality","Egypt","Egypt -- Religion","Eschatology, Egyptian","Future life"],"text":"BOOKS ON\n               EGYPT AND CHALDEA\n                      BY\n     E. A. WALLIS BUDGE, M. A., LITT D., D. LIT.\n       _Keeper of the Egyptian and Assyrian\n        Antiquities in the British Museum_\n                     AND\n                L. W. KING, M. A.\n        _Assistant in the Department of\n       Egyptian and Assyrian Antiquities\n             in the British Museum_\n\n           Crown 8vo, 3S, 6d, net each\n\nVol I--EGYPTIAN RELIGION.\nEgyptian Ideas of the Future Life By E. A. WALLIS BUDGE\n\nVol II--EGYPTIAN MAGIC.\nBy E. A. WALLIS BUDGE\n\nVol. III--EGYPTIAN LANGUAGE.\nEasy Lessons in Egyptian Hieroglyphics By E. A. WALLIS BUDGE\n\nVol IV--BABYLONIAN RELIGION.\nBabylonian Religion and Mythology. By L. W. King\n\nVol V--ASSYRIAN LANGUAGE.\nEasy Lessons in the Cuneiform Texts By L. W. KING, M. A.\n\nVols VI, VII, VIII--THE BOOK OF THE DEAD.\nan English Translation of the Chapters, Hymns, &c., of the Theban\nRecension With Introduction, Notes, and numerous Illustrations By E. A.\nWALLIS BUDGE, Litt. D.\n\nVols IX-XVI--A HISTORY OF EGYPT.\nfrom the end of the Neolithic Period to the Death of Cleopatra VII, B.C.\n30 By E. A. WALLIS BUDGE, Litt. D. 8 vols. Illustrated.\n\n   *    *    *    *    *\n\n\n\n\nVOL. I.\n\nEGYPTIAN IDEAS OF THE FUTURE LIFE\n\n\nPUBLISHERS' NOTE.\n\nIn the year 1894, Dr. Wallis Budge prepared for Messrs. Kegan Paul,\nTrench, Tr\u00fcbner & Co. an elementary work on the Egyptian language,\nentitled \"First Steps in Egyptian,\" and two years later the companion\nvolume, \"An Egyptian Reading Book,\" with transliterations of all the\ntexts printed in it, and a full vocabulary. The success of these works\nproved that they had helped to satisfy a want long felt by students of\nthe Egyptian language, and as a similar want existed among students of\nthe languages written in the cuneiform character, Mr. L.W. King, of the\nBritish Museum, prepared, on the same lines as the two books mentioned\nabove, an elementary work on the Assyrian and Babylonian languages\n(\"First Steps in Assyrian\"), which appeared in 1898. These works,\nhowever, dealt mainly with the philological branch of Egyptology and\nAssyriology, and it was impossible in the space allowed to explain much\nthat needed explanation in the other branches of those subjects--that is\nto say, matters relating to the archaeology, history, religion, etc., of\nthe Egyptians, Assyrians, and Babylonians. In answer to the numerous\nrequests which have been made, a series of short, popular handbooks on\nthe most important branches of Egyptology and Assyriology have been\nprepared, and it is hoped that these will serve as introductions to the\nlarger works on these subjects. The present is the first volume of the\nseries, and the succeeding volumes will be published at short intervals,\nand at moderate prices.\n\n\n\n\n                  EGYPTIAN IDEAS\n                      OF THE\n                   FUTURE LIFE\n                        BY\n     E.A. WALLIS BUDGE, M. A., LITT. D., D. LIT.\n   KEEPER Of THE EGYPTIAN AND ASSYRIAN ANTIQUITIES\n              OF THE BRITISH MUSEUM\n\n             WITH EIGHT ILLUSTRATIONS\n\n                  _THIRD EDITION_\n\n                       1908\n\nTo SIR JOHN EVANS, K. C. B., D. C. L., F. R. S., ETC., ETC., ETC. IN\nGRATEFUL REMEMBRANCE OF MUCH FRIENDLY HELP AND ENCOURAGEMENT\n\n\n\n\nPREFACE.\n\n   *    *    *    *    *\n\nThe following pages are intended to place before the reader in a handy\nform an account of the principal ideas and beliefs held by the ancient\nEgyptians concerning the resurrection and the future life, which is\nderived wholly from native religious works. The literature of Egypt\nwhich deals with these subjects is large and, as was to be expected, the\nproduct of different periods which, taken together, cover several\nthousands of years; and it is exceedingly difficult at times to\nreconcile the statements and beliefs of a writer of one period with\nthose of a writer of another. Up to the present no systematic account of\nthe doctrine of the resurrection and of the future life has been\ndiscovered, and there is no reason for hoping that such a thing will\never be found, for the Egyptians do not appear to have thought that it\nwas necessary to write a work of the kind. The inherent difficulty of\nthe subject, and the natural impossibility that different men living in\ndifferent places and at different times should think alike on matters\nwhich must, after all, belong always to the region of faith, render it\nmore than probable that no college of priests, however powerful, was\nable to formulate a system of beliefs which would be received throughout\nEgypt by the clergy and the laity alike, and would be copied by the\nscribes as a final and authoritative work on Egyptian eschatology.\nBesides this, the genius and structure of the Egyptian language are such\nas to preclude the possibility of composing in it works of a\nphilosophical or metaphysical character in the true sense of the words.\nIn spite of these difficulties, however, it is possible to collect a\ngreat deal of important information on the subject from the funereal and\nreligious works which have come down to us, especially concerning the\ngreat central idea of immortality, which existed unchanged for thousands\nof years, and formed the pivot upon which the religious and social life\nof the ancient Egyptians actually turned. From the beginning to the end\nof his life the Egyptian's chief thought was of the life beyond the\ngrave, and the hewing of his tomb in the rock, and the providing of its\nfurniture, every detail of which was prescribed by the custom of the\ncountry, absorbed the best thoughts of his mind and a large share of his\nworldly goods, and kept him ever mindful of the time when his mummified\nbody would be borne to his \"everlasting house\" in the limestone plateau\nor hill.\n\nThe chief source of our information concerning the doctrine of the\nresurrection and of the future life as held by the Egyptians is, of\ncourse, the great collection of religious texts generally known by the\nname of \"Book of the Dead.\" The various recensions of these wonderful\ncompositions cover a period of more than five thousand years, and they\nreflect faithfully not only the sublime beliefs, and the high ideals,\nand the noble aspirations of the educated Egyptians, but also the\nvarious superstitions and childish reverence for amulets, and magical\nrites, and charms, which they probably inherited from their pre-dynastic\nancestors, and regarded as essentials for their salvation. It must be\ndistinctly understood that many passages and allusions in the Book of\nthe Dead still remain obscure, and that in some places any translator\nwill be at a difficulty in attempting to render certain, important words\ninto any modern European language. But it is absurd to talk of almost\nthe whole text of the Book of the Dead as being utterly corrupt, for\nroyal personages, and priests, and scribes, to say nothing of the\nordinary educated folk, would not have caused costly copies of a very\nlengthy work to be multiplied, and illustrated by artists possessing the\nhighest skill, unless it had some meaning to them, and was necessary for\nthe attainment by them of the life which is beyond the grave. The\n\"finds\" of recent years in Egypt have resulted in the recovery of\nvaluable texts whereby numerous difficulties have been cleared away; and\nwe must hope that the faults made in translating to-day may be corrected\nby the discoveries of to-morrow. In spite of all difficulties, both\ntextual and grammatical, sufficient is now known of the Egyptian\nreligion to prove, with certainty, that the Egyptians possessed, some\nsix thousand years ago, a religion and a system of morality which, when\nstripped of all corrupt accretions, stand second to none among those\nwhich have been developed by the greatest nations of the world.\n\nE. A. WALLIS BUDGE.\nLONDON,\n_August 21st_, 1899.\n\n\n\n\nCONTENTS.\n\nCHAPTER\n\n   I. THE BELIEF IN GOD ALMIGHTY\n\n  II. OSIRIS THE GOD OF THE RESURRECTION\n\n III. THE \"GODS\" OF THE EGYPTIANS\n\n  IV. THE JUDGMENT OF THE DEAD\n\n   V. THE RESURRECTION AND IMMORTALITY\n\n\n\n\nLIST OF ILLUSTRATIONS.\n\nCHAPTER\n\n  I. THE CREATION\n\n II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP\n\nIII. THE SOUL OF OSIRIS AND THE SOUL OF R[=A] MEETING IN TATTU. R[=A],\n     IN THE FORM OF A CAT, CUTTING OFF THE HEAD OF THE SERPENT OF\n     DARKNESS\n\n IV. THE JUDGMENT OF THE DEAD IN THE HALL OF MA[=A]TI\n\n  V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS\n\n VI. THE SEKHET-AARU OR \"ELYSIAN FIELDS\"--\n\n     (1) FROM THE PAPYRUS OF NEBSENI\n     (2) FROM THE PAPYRUS OF ANI\n     (3) FROM THE PAPYRUS OF ANILAI\n\n\n\n\nCHAPTER I.\n\n\nTHE BELIEF IN GOD ALMIGHTY.\n\nA study of ancient Egyptian religious texts will convince the reader\nthat the Egyptians believed in One God, who was self-existent, immortal,\ninvisible, eternal, omniscient, almighty, and inscrutable; the maker of\nthe heavens, earth, and underworld; the creator of the sky and the sea,\nmen and women, animals and birds, fish and creeping things, trees and\nplants, and the incorporeal beings who were the messengers that\nfulfilled his wish and word. It is necessary to place this definition of\nthe first part of the belief of the Egyptian at the beginning of the\nfirst chapter of this brief account of the principal religious ideas\nwhich he held, for the whole of his theology and religion was based upon\nit; and it is also necessary to add that, however far back we follow his\nliterature, we never seem to approach a time when he was without this\nremarkable belief. It is true that he also developed polytheistic ideas\nand beliefs, and that he cultivated them at certain periods of his\nhistory with diligence, and to such a degree that the nations around,\nand even the stranger in his country, were misled by his actions, and\ndescribed him as a polytheistic idolater. But notwithstanding all such\ndepartures from observances, the keeping of which befitted those who\nbelieved in God and his unity, this sublime idea was never lost sight\nof; on the contrary, it is reproduced in the religious literature of all\nperiods. Whence came this remarkable characteristic of the Egyptian\nreligion no man can say, and there is no evidence whatsoever to guide us\nin formulating the theory that it was brought into Egypt by immigrants\nfrom the East, as some have said, or that it was a natural product of\nthe indigenous peoples who formed the population of the valley of the\nNile some ten thousand years ago, according to the opinion of others.\nAll that is known is that it existed there at a period so remote that it\nis useless to attempt to measure by years the interval of time which has\nelapsed since it grew up and established itself in the minds of men, and\nthat it is exceedingly doubtful if we shall ever have any very definite\nknowledge on this interesting point.\n\nBut though we know nothing about the period of the origin in Egypt of\nthe belief in the existence of an almighty God who was One, the\ninscriptions show us that this Being was called by a name which was\nsomething like _Neter_, [Footnote: There is no _e_ in Egyptian, and this\nvowel is added merely to make the word pronounceable.] the picture sign\nfor which was an axe-head, made probably of stone, let into a long\nwooden handle. The coloured picture character shews that the axe-head\nwas fastened into the handle by thongs of leather or string, and judging\nby the general look of the object it must have been a formidable weapon\nin strong, skilled hands. A theory has recently been put forward to the\neffect that the picture character represents a stick with a bit of\ncoloured rag tied to the, but it will hardly commend itself to any\narchaeologist. The lines which cross the side of the axe-head represent\nstring or strips of leather, and indicate that it was made of stone\nwhich, being brittle, was liable to crack; the picture characters which\ndelineate the object in the latter dynasties shew that metal took the\nplace of the stone axe-head, and being tough the new substance needed no\nsupport. The mightiest man in the prehistoric days was he who had the\nbest weapon, and knew how to wield it with the greatest effect; when the\nprehistoric hero of many fights and victories passed to his rest, his\nown or a similar weapon was buried with him to enable him to wage war\nsuccessfully in the next world. The mightiest man had the largest axe,\nand the axe thus became the symbol of the mightiest man. As he, by\nreason of the oft-told narrative of his doughty deeds at the prehistoric\ncamp fire at eventide, in course of time passed from the rank of a hero\nto that of a god, the axe likewise passed from being the symbol of a\nhero to that of a god. Far away back in the early dawn of civilization\nin Egypt, the object which I identify as an axe may have had some other\nsignification, but if it had, it was lost long before the period of the\nrule of the dynasties in that country.\n\nPassing now to the consideration of the meaning of the name for God,\n_neter_, we find that great diversity of opinion exists among\nEgyptologists on the subject. Some, taking the view that the equivalent\nof the word exists in Coptic, under the form of _Nuti_, and because\nCoptic is an ancient Egyptian dialect, have sought to deduce its meaning\nby seeking in that language for the root from which the word may be\nderived. But all such attempts have had no good result, because the word\n_Nuti_ stands by itself, and instead of being derived from a Coptic root\nis itself the equivalent of the Egyptian _neter_, [Footnote: The letter\n_r_ has dropped out in Coptic through phonetic decay.] and was taken\nover by the translators of the Holy Scriptures from that language to\nexpress the words \"God\" and \"Lord.\" The Coptic root _nomti_ cannot in\nany way be connected with _nuti_, and the attempt to prove that the two\nare related was only made with the view of helping to explain the\nfundamentals of the Egyptian religion by means of Sanskrit and other\nAryan analogies. It is quite possible that the word _neter_ means\n\"strength,\" \"power,\" and the like, but these are only some of its\nderived meanings, and we have to look in the hieroglyphic inscriptions\nfor help in order to determine its most probable meaning. The eminent\nFrench Egyptologist, E. de Roug\u00e9, connected the name of God, _neter_,\nwith the other word _neter_, \"renewal\" or \"renovation,\" and it would,\naccording to his view, seem as if the fundamental idea of God was that\nof the Being who had the power to renew himself perpetually--or in other\nwords, \"self-existence.\" The late Dr. H. Brugsch partly accepted this\nview, for he defined _neter_ as being \"the active power which produces\nand creates things in regular recurrence; which bestows new life upon\nthem, and gives back to them their youthful vigour.\" [Footnote:\n_Religion und Mythologie_, p. 93.] There seems to be no doubt that,\ninasmuch as it is impossible to find any one word which will render\n_neter_ adequately and satisfactorily, \"self-existence\" and \"possessing\nthe power to renew life indefinitely,\" may together be taken as the\nequivalent of _neter_ in our own tongue, M. Maspero combats rightly the\nattempt to make \"strong\" the meaning of _neter_ (masc.), or _neterit_\n(fem.) in these words: \"In the expressions 'a town _neterit_ 'an arm\n_neteri_,' ... is it certain that 'a strong city,' 'a strong arm,' give\nus the primitive sense of _neter_? When among ourselves one says 'divine\nmusic,' 'a piece of divine poetry,' 'the divine taste of a peach,' 'the\ndivine beauty of a woman,' [the word] divine is a hyperbole, but it\nwould be a mistake to declare that it originally meant 'exquisite'\nbecause in the phrases which I have imagined one could apply it as\n'exquisite music,' 'a piece of exquisite poetry,' 'the exquisite taste\nof a peach,' 'the exquisite beauty of a woman.' Similarly, in Egyptian,\n'a town _neterit_ is 'a divine town;' 'an arm _netsri_' is 'a divine\narm,' and _neteri_ is employed metaphorically in Egyptian as is [the\nword] 'divine' in French, without its being any more necessary to\nattribute to [the word] _neteri_ the primitive meaning of 'strong,' than\nit is to attribute to [the word] 'divine' the primitive meaning of\n'exquisite.'\" [Footnote: _La Mythologie Egyptienne_, p. 215.] It may be,\nof course, that _neter_ had another meaning which is now lost, but it\nseems that the great difference between God and his messengers and\ncreated things is that he is the Being who is self-existent and\nimmortal, whilst they are not self-existent and are mortal.\n\nHere it will be objected by those who declare that the ancient Egyptian\nidea of God is on a level with that evolved by peoples and tribes who\nstand comparatively little removed from very intelligent animals, that\nsuch high conceptions as self-existence and immortality belong to a\npeople who are already on a high grade of development and civilization.\nThis is precisely the case with the Egyptians when we first know them.\nAs a matter of fact, we know nothing of their ideas of God before they\ndeveloped sufficiently to build the monuments which we know they built,\nand before they possessed the religion, and civilization, and complex\nsocial system which their writings have revealed to us. In the remotest\nprehistoric times it is probable that their views about God and the\nfuture life were little better than those of the savage tribes, now\nliving, with whom some have compared them. The primitive god was an\nessential feature of the family, and the fortunes of the god varied with\nthe fortunes of the family; the god of the city in which a man lived was\nregarded as the ruler of the city, and the people of that city no more\nthought of neglecting to provide him with what they considered to be due\nto his rank and position than they thought of neglecting to supply their\nown wants. In fact the god of the city became the centre of the social\nfabric of that city, and every inhabitant thereof inherited\nautomatically certain duties, the neglect of which brought stated pains\nand penalties upon him. The remarkable peculiarity of the Egyptian\nreligion is that the primitive idea of the god of the city is always\ncropping up in it, and that is the reason why we find semi-savage ideas\nof God side by side with some of the most sublime conceptions, and it of\ncourse underlies all the legends of the gods wherein they possess all\nthe attributes of men and women. The Egyptian in his semi-savage state\nwas neither better nor worse than any other man in the same stage of\ncivilization, but he stands easily first among the nations in his\ncapacity for development, and in his ability for evolving conceptions\nconcerning God and the future life, which are claimed as the peculiar\nproduct of the cultured nations of our time.\n\nWe must now, however, see how the word for God, _neter_, is employed in\nreligious texts and in works which contain moral precepts. In the text\nof Unas, [Footnote: Ed Maspero, _Pyramides de Saqqarah_; p. 25.] a king\nwho reigned about B.C. 3300, we find the passage:--\"That which is sent\nby thy _ka_ cometh to thee, that which is sent by thy father cometh to\nthee, that which is sent by R[=a] cometh to thee, and it arriveth in the\ntrain of thy R[=a]. Thou art pure, thy bones are the gods and the\ngoddesses of heaven, thou existest at the side of God, thou art\nunfastened, thou comest forth towards thy soul, for every evil word (or\nthing) which hath been written in the name of Unas hath been done away.\"\nAnd, again, in the text of Teta, [Footnote: _Ibid_., p. 113.] in the\npassage which refers to the place in the eastern part of heaven \"where\nthe gods give birth unto themselves, where that to which they give birth\nis born, and where they renew their youth,\" it is said of this king,\n\"Teta standeth up in the form of the star...he weigheth words (_or_\ntrieth deeds), and behold God hearkeneth unto that which he saith.\"\nElsewhere [Footnote: Ed. Maspero, _Pyramides da Saqqarah_, p. 111.] in\nthe same text we read, \"Behold, Teta hath arrived in the height of\nheaven, and the _henmemet_ beings have seen him; the Semketet [Footnote:\nThe morning boat of the sun.] boat knoweth him, and it is Teta who\nsaileth it, and the M[=a]ntchet [Footnote: The evening boat of the sun.]\nboat calleth unto him, and it is Teta who bringeth it to a standstill.\nTeta hath seen his body in the Semketet boat, he knoweth the uraeus\nwhich is in the M[=a]ntchet boat, and God hath called him in his\nname...and hath taken him in to R[=a].\" And again [Footnote: _Ibid_., p.\n150.] we have: \"Thou hast received the form (_or_ attribute) of God, and\nthou hast become great therewith before the gods\"; and of Pepi I., who\nreigned about B.C. 3000, it is said, \"This Pepi is God, the son of God.\"\n[Footnote: _Ibid_., p. 222.] Now in these passages the allusion is to\nthe supreme Being in the next world, the Being who has the power to\ninvoke and to obtain a favourable reception for the deceased king by\nR[=a], the Sun-god, the type and symbol of God. It may, of course, be\nurged that the word _neter_ here refers to Osiris, but it is not\ncustomary to speak of this god in such a way in the texts; and even if\nwe admit that it does, it only shows that the powers of God have been\nattributed to Osiris, and that he was believed to occupy the position in\nrespect of R[=a] and the deceased which the supreme Being himself\noccupied. In the last two extracts given above we might read \"a god\"\ninstead of \"God,\" but there is no object in the king receiving the form\nor attribute of a nameless god; and unless Pepi becomes the son of God;\nthe honour which the writer of that text intends to ascribe to the king\nbecomes little and even ridiculous.\n\nPassing from religious texts to works containing moral precepts, we find\nmuch light thrown upon the idea of God by the writings of the early\nsages of Egypt. First and foremost among these are the \"Precepts of\nKaqemna\" and the \"Precepts of Ptah-hetep,\" works which were composed as\nfar back as B.C. 3000. The oldest copy of them which we possess is,\nunfortunately, not older than B.C. 2500, but this fact in no way affects\nour argument. These \"precepts\" are intended to form a work of direction\nand guidance for a young man in the performance of his duty towards the\nsociety in which he lived and towards his God. It is only fair to say\nthat the reader will look in vain in them for the advice which is found\nin writings of a similar character composed at a later period; but as a\nwork intended to demonstrate the \"whole duty of man\" to the youth of the\ntime when the Great Pyramid was still a new building, these \"precepts\"\nare very remarkable. The idea of God held by Ptah-hetep is illustrated\nby the following passages:--\n\n  1. \"Thou shalt make neither man nor woman to be afraid, for God is\n  opposed thereto; and if any man shall say that he will live thereby,\n  He will make him to want bread.\"\n\n  2. \"As for the nobleman who possesseth abundance of goods, he may act\n  according to his own dictates; and he may do with himself that which\n  he pleaseth; if he will do nothing at all, that also is as he\n  pleaseth. The nobleman by merely stretching out his hand doeth that\n  which mankind (_or_ a person) cannot attain to; but inasmuch as the\n  eating of bread is according to the plan of God, this cannot be\n  gainsaid.\"\n\n  3. \"If thou hast ground to till, labour in the field which God hath\n  given thee; rather than fill thy mouth with that which belongeth to\n  thy neighbours it is better to terrify him that hath possessions [to\n  give them unto thee].\"\n\n  4. \"If thou abasest thyself in the service of a perfect man, thy\n  conduct shall be fair before God.\"\n\n  5. \"If thou wouldst be a wise man, make thou thy son to be pleasing\n  unto God.\"\n\n  6. \"Satisfy those who depend upon thee as far as thou art able so to\n  do; this should be done by those whom God hath favoured.\"\n\n  7. \"If, having been of no account, thou hast become great; and if,\n  having been poor, thou hast become rich; and if thou hast become\n  governor of the city, be not hard-hearted on account of thy\n  advancement, because thou hast become merely the guardian of the\n  things which God hath provided.\"\n\n  8. \"What is loved of God is obedience; God hateth disobedience.\"\n\n  9. \"Verily a good son is of the gifts of God.\" [Footnote: The text was\n  published by Prisse d'Avennes, entitled _Facsimile d'un papyrus\n  \u00e9gyptien en caract\u00e8res hieratiques_, Paris, 1847. For a translation of\n  the whole work, see Virey, _\u00e9tudes sur le Papyrus Prisse_, Paris,\n  1887.]\n\nThe same idea of God, but considerably amplified in some respects, may\nbe found in the _Maxims of Khensu-Hetep_, a work which was probably\ncomposed during the XVIIIth dynasty. This work has been studied in\ndetail by a number of eminent Egyptologists, and though considerable\ndifference of opinion has existed among them in respect of details and\ngrammatical niceties, the general sense of the maxims has been clearly\nestablished. To illustrate the use of the word _neter_, the following\npassages have been chosen from it:[Footnote: They are given with\ninterlinear transliteration and translation in my _Papyrus of Ani_, p.\nlxxxv. ff., where references to the older literature on the subject will\nbe found.]--\n\n  1. \"God magnifieth his name.\"\n\n  2. \"What the house of God hateth is much speaking. Pray thou with a\n  loving heart all the petitions which are in secret. He will perform\n  thy business, he will hear that which thou sayest and will accept\n  thine offerings.\"\n\n  3. \"God decreeth the right.\"\n\n  4. \"When thou makest an offering unto thy God, guard thou against the\n  things which are an abomination unto him. Behold thou his plans with\n  thine eye, and devote thyself to the adoration of his name. He giveth\n  souls unto millions of forms, and him that magnifieth him doth he\n  magnify.\"\n\n  5. \"If thy mother raise her hands to God he will hear her prayers [and\n  rebuke thee].\"\n\n  7. \"Give thyself to God, and keep thou thyself daily for God.\"\n\nNow, although the above passages prove the exalted idea which the\nEgyptians held of the supreme Being, they do not supply us with any of\nthe titles and epithets which they applied to him; for these we must\nhave recourse to the fine hymns and religious meditations which form so\nimportant a part of the \"Book of the Dead.\" But before we quote from\nthem, mention must be made of the _neteru_, _i.e._, the beings or\nexistences which in some way partake of the nature or character of God,\nand are usually called \"gods.\" The early nations that came in contact\nwith the Egyptians usually misunderstood the nature of these beings, and\nseveral modern Western writers have done the same. When we examine these\n\"gods\" closely, they are found to be nothing more nor less than forms,\nor manifestations, or phases, or attributes, of one god, that god being\nR[=a] the Sun-god, who, it must be remembered, was the type and symbol\nof God. Nevertheless, the worship of the _neteru_ by the Egyptians has\nbeen made the base of the charge of \"gross idolatry\" which has been\nbrought against them, and they have been represented by some as being on\nthe low intellectual level of savage tribes. It is certain that from the\nearliest times one of the greatest tendencies of the Egyptian religion\nwas towards monotheism, and this tendency may be observed in all\nimportant texts down to the latest period; it is also certain that a\nkind of polytheism existed in Egypt side by side with monotheism from\nvery early times. Whether monotheism or polytheism be the older, it is\nuseless in our present state of knowledge to attempt to enquire.\nAccording to Tiele, the religion of Egypt was at the beginning\npolytheistic, but developed in two opposite directions: in the one\ndirection gods were multiplied by the addition of local gods, and in the\nother the Egyptians drew nearer and nearer to monotheism. [Footnote:\n_Geschiedenis van den Godedienst in de Oudheid_, Amsterdam, 1893, p. 25.\nA number of valuable remarks on this subject are given by Lieblein in\n_Egyptian Religion_, p. 10.] Dr. Wiedemann takes the view that three\nmain elements may be recognized in the Egyptian religion: (1) A solar\nmonotheism, that is to say one god, the creator of the universe, who\nmanifests his power especially in the sun and its operations; (2) A cult\nof the regenerating power of nature, which expresses itself in the\nadoration of ithyphallic gods, of fertile goddesses, and of a series of\nanimals and of various deities of vegetation; (3) A perception of an\nanthropomorphic divinity, the life of whom in this world and in the\nworld beyond this was typical of the ideal life of man [Footnote: _Le\nLivre dei Moris_ (Review in _Mus\u00e9on_, Tom. xiii. 1893).]--this last\ndivinity being, of course, Osiris. But here again, as Dr. Wiedemann\nsays, it is an unfortunate fact that all the texts which we possess are,\nin respect of the period of the origin of the Egyptian religion,\ncomparatively late, and therefore in them we find these three elements\nmixed together, along with a number of foreign matters, in such a way as\nto make it impossible to discover which of them is the oldest. No better\nexample can be given of the loose way in which different ideas about a\ngod and God are mingled in the same text than the \"Negative Confession\"\nin the hundred and twenty-fifth chapter of the Book of the Dead. Here,\nin the oldest copies of the passages known, the deceased says, \"I have\nnot cursed God\" (1. 38), and a few lines after (1. 42) he adds, \"I have\nnot thought scorn of the god living in my city.\" It seems that here we\nhave indicated two different layers of belief, and that the older is\nrepresented by the allusion to the \"god of the city,\" in which case it\nwould go back to the time when the Egyptian lived in a very primitive\nfashion. If we assume that God (who is mentioned in line 38) is Osiris,\nit does not do away with the fact that he was regarded as a being\nentirely different from the \"god of the city\" and that he was of\nsufficient importance to have one line of the \"Confession\" devoted to\nhim. The Egyptian saw no incongruity in setting references to the \"gods\"\nside by side with allusions to a god whom we cannot help identifying\nwith the Supreme Being and the Creator of the world; his ideas and\nbeliefs have, in consequence, been sadly misrepresented, and by certain\nwriters he has been made an object of ridicule. What, for example, could\nbe a more foolish description of Egyptian worship than the following?\n\"Who knows not, O Volusius of Bithynia, the sort of monsters Egypt, in\nher infatuation, worships. One part venerates the crocodile; another\ntrembles before an ibis gorged with serpents. The image of a sacred\nmonkey glitters in gold, where the magic chords sound from Memnon broken\nin half, and ancient Thebes lies buried in ruins, with her hundred\ngates. In one place they venerate sea-fish, in another river-fish;\nthere, whole towns worship a dog: no one Diana. It is an impious act to\nviolate or break with the teeth a leek or an onion. O holy nations!\nwhose gods grow for them in their gardens! Every table abstains from\nanimals that have wool: it is a crime there to kill a kid. But human\nflesh is lawful food.\"\n\n[Footnote: Juvenal, Satire XV. (Evans' translation in Bohn's Series, p.\n180). Led astray by Juvenal, our own good George Herbert (_Church\nMilitant_) wrote:--\n\n  \"At first he (_i.e._, Sin) got to Egypt, and did sow\n  Gardens of gods, which every year did grow\n  Fresh and fine deities. They were at great cost,\n  Who for a god clearly a sallet lost.\n  Ah, what a thing is man devoid of grace,\n  Adoring garlic with an humble face,\n  Begging his food of that which he may eat,\n  Starving the while he worshippeth his meat!\n  Who makes a root his god, how low is he,\n  If God and man be severed infinitely!\n  What wretchedness can give him any room,\n  Whose house is foul, while he adores his broom?\"]\n\nThe epithets which the Egyptians applied to their gods also bear\nvaluable testimony concerning the ideas which they held about God. We\nhave already said that the \"gods\" are only forms, manifestations, and\nphases of R[=a], the Sun-god, who was himself the type and symbol of\nGod, and it is evident from the nature of these epithets that they were\nonly applied to the \"gods\" because they represented some qualify or\nattribute which they would have applied to God had it been their custom\nto address Him. Let us take as examples the epithets which are applied\nto H[=a]pi the god of the Nile. The beautiful hymn [Footnote: The whole\nhymn has been published by Maspero in _Hymns au Nil_, Paris, 1868.] to\nthis god opens as follows:--\n\n  \"Homage to thee, O H[=a]pi! Thou comest forth in this land, and dost\n  come in peace to make Egypt to live, O thou hidden one, thou guide of\n  the darkness whensoever it is thy pleasure to be its guide. Thou\n  waterest the fields which R[=a] hath created, thou makest all animals\n  to live, thou makest the land to drink without ceasing; thou\n  descendest the path of heaven, thou art the friend of meat and drink,\n  thou art the giver of the grain, and thou makest every place of work\n  to flourish, O Ptah! ... If thou wert to be overcome in heaven the\n  gods would fall down headlong, and mankind would perish. Thou makest\n  the whole earth to be opened (_or_ ploughed up) by the cattle, and\n  prince and peasant lie down to rest.... His disposition (_or_ form) is\n  that of Khnemu; when he shineth upon the earth there is rejoicing, for\n  all people are glad, the mighty man (?) receiveth his meat, and every\n  tooth hath food to consume.\"\n\nAfter praising him for what he does for mankind and beasts, and for\nmaking the herb to grow for the use of all men, the text says:--\n\n  \"He cannot be figured in stone; he is not to be seen in the sculptured\n  images upon which men place the united crowns of the South and the\n  North furnished with uraei; neither works nor offerings can be made to\n  him; and he cannot be made to come forth from his secret place. The\n  place where he liveth is unknown; he is not to be found in inscribed\n  shrines; there existeth no habitation which can contain him; and thou\n  canst not conceive his form in thy heart.\"\n\nFirst we notice that Hapi is addressed by the names of Ptah and Khnemu,\nnot because the writer thought these three gods were one, but because\nHapi as the great supplier of water to Egypt became, as it were, a\ncreative god like Ptah and Khnemu. Next we see that it is stated to be\nimpossible to depict him in paintings, or even to imagine what his form\nmay be, for he is unknown and his abode cannot be found, and no place\ncan contain him. But, as a matter of fact, several pictures and\nsculptures of H[=a]pi have been preserved, and we know that he is\ngenerally depicted in the form of two gods; one has upon his head a\npapyrus plant, and the other a lotus plant, the former being the\nNile-god of the South, and the latter the Nile-god of the North.\nElsewhere he is portrayed in the form of a large man having the breasts\nof a woman. It is quite clear, then, that the epithets which we have\nquoted are applied to him merely as a form of God. In another hymn,\nwhich was a favourite in the XVIIIth and XIXth dynasties, H[=a]pi is\ncalled \"One,\" and is said to have created himself; but as he is later on\nin the text identified with R[=a] the epithets which belong to the\nSun-god are applied to him. The late Dr. H. Brugsch collected [Footnote:\n_Religion and Mythologie_, pp. 96-99.] a number of the epithets which\nare applied to the gods, from texts of all periods; and from these we\nmay see that the ideas and beliefs of the Egyptians concerning God were\nalmost identical with those of the Hebrews and Muhammadans at later\nperiods. When classified these epithets read thus:--\n\n  \"God is One and alone, and none other existeth with Him; God is the\n  One, the One Who hath made all things.\n\n  \"God is a spirit, a hidden spirit, the spirit of spirits, the great\n  spirit of the Egyptians, the divine spirit.\n\n  \"God is from the beginning, and He hath been from the beginning; He\n  hath existed from of old and was when nothing else had being. He\n  existed when nothing else existed, and what existeth He created after\n  He had come into being. He is the father of beginnings.\n\n  \"God is the eternal One, He is eternal and infinite; and endureth for\n  ever and aye; He hath endured for countless ages, and He shall endure\n  to all eternity.\n\n  \"God is the hidden Being, and no man hath known His form. No man hath\n  been able to seek out His likeness; He is hidden, from gods and men,\n  and He is a mystery unto His creatures.\n\n  \"No man knoweth how to know Him, His name remaineth hidden; His name\n  is a mystery unto His children. His names are innumerable, they are\n  manifold and none knoweth their number.\n\n  \"God is truth, and He liveth by truth, and he feedeth thereon. He is\n  the King of truth, He resteth upon truth, He fashioneth truth, and He\n  executeth truth throughout all the world.\n\n  \"God is life, and through Him only man liveth, He giveth life to man,\n  and He breatheth the breath of life into his nostrils.\n\n  \"God is father and mother, the father of fathers, and the mother of\n  mothers. He begetteth, but was never begotten; He produceth, but was\n  never produced He begat Himself and produced Himself. He createth, but\n  was never created; He is the maker of His own form, and the fashioner\n  of His own body.\n\n  \"God Himself is existence He liveth in all things, and liveth upon all\n  things. He endureth without increase or diminution, He multiplieth\n  Himself millions of times, and He possesseth multitudes of forms and\n  multitudes of members.\n\n  \"God hath made the universe, and He hath created all that therein is:\n  He is the Creator of what is in this world, of what was, of what is,\n  and of what shall be. He is the Creator of the world, and it was He\n  Who fashioned it with His hands before there was any beginning; and He\n  stablished it with that which went forth from Him. He is the Creator\n  of the heavens and the earth; the Creator of the heavens, and the\n  earth, and the deep; the Creator of the heavens, and the earth, and\n  the deep, and the waters, and the mountains. God hath stretched out\n  the heavens and founded the earth. What His heart conceived came to\n  pass straightway, and when He had spoken His word came to pass, and it\n  shall endure for ever.\n\n  \"God is the father of the gods, and the father of the father of all\n  deities; He made His voice to sound, and the deities came into being,\n  and the gods sprang into existence after He had spoken with His mouth.\n  He formed mankind and fashioned the gods. He is the great Master, the\n  primeval Potter Who turned men and gods out of His hands, and He\n  formed men and gods upon a potter's table.\n\n  \"The heavens rest upon His head, and the earth supporteth His feet;\n  heaven hideth His spirit, the earth hideth His form, and the\n  underworld shutteth up the mystery of Him within it. His body is like\n  the air, heaven resteth upon His head, and the new inundation [of the\n  Nile] containeth His form.\n\n  \"God is merciful unto those who reverence Him, and He heareth him that\n  calleth upon Him. He protecteth the weak against the strong, and He\n  heareth the cry of him that is bound in fetters; He judgeth between\n  the mighty and the weak, God knoweth him that knoweth Him, He\n  rewardeth him that serveth Him, and He protecteth him that followeth\n  Him.\"\n\nWe have now to consider the visible emblem, and the type and symbol of\nGod, namely the Sun-god R[=a], who was worshipped in Egypt in\nprehistoric times. According to the writings of the Egyptians, there was\na time when neither heaven nor earth existed, and when nothing had being\nexcept the boundless primeval [Footnote: See Brugsch, _Religion_, p.\n101.] water, which was, however, shrouded with thick darkness. In this\ncondition the primeval water remained for a considerable time,\nnotwithstanding that it contained within it the germs of the things\nwhich afterwards came into existence in this world, and the world\nitself. At length the spirit of the primeval water felt the desire for\ncreative activity, and having uttered the word, the world sprang\nstraightway into being in the form which had already been depicted in\nthe mind of the spirit before he spake the word which resulted in its\ncreation. The next act of creation, was the formation of a germ, or egg,\nfrom which sprang R[=a], the Sun-god, within whose shining form was\nembodied the almighty power of the divine spirit.\n\nSuch was the outline of creation as described by the late Dr. H.\nBrugsch, and it is curious to see how closely his views coincide with a\nchapter in the _Papyrus of Nesi Amsu_ preserved in the British Museum.\n[Footnote: No. 10,188. See my transcript and translation of the whole\npapyrus in _Archaeologia_ vol. 52, London, 1801.] In the third section\nof this papyrus we find a work which was written with the sole object of\noverthrowing [=A]pep, the great enemy of R[=a], and in the composition\nitself we find two versions of the chapter which describes the creation\nof the earth and all things therein. The god Neb-er-tcher is the\nspeaker, and he says:--\n\n  \"I evolved the evolving of evolutions. I evolved myself under the form\n  of the evolutions of the god Khepera, which were evolved at the\n  beginning of all time. I evolved with the evolutions of the god\n  Khepera; I evolved by the evolution of evolutions--that is to say, I\n  developed myself from the primeval matter which I made, I developed\n  myself out of the primeval matter. My name is Ausares (Osiris), the\n  germ of primeval matter. I have wrought my will wholly in this earth,\n  I have spread abroad and filled it, I have strengthened it [with] my\n  hand. I was alone, for nothing had been brought forth; I had not then\n  emitted from myself either Shu or Tefnut. I uttered my own name, as a\n  word of power, from my own mouth, and I straightway evolved myself. I\n  evolved myself under the form of the evolutions of the god Khepera,\n  and I developed myself out of the primeval matter which has evolved\n  multitudes of evolutions from the beginning of time. Nothing existed\n  on this earth then, and I made all things. There was none other who\n  worked with me at that time. I performed all evolutions there by means\n  of that divine Soul which I fashioned there, and which had remained\n  inoperative in the watery abyss. I found no place there whereon to\n  stand. But I was strong in my heart, and I made a foundation for\n  myself, and I made everything which was made. I was alone. I made a\n  foundation for my heart (_or_ will), and I created multitudes of\n  things which evolved themselves like unto the evolutions of the god\n  Khepera, and their offspring came into being from the evolutions of\n  their births. I emitted from myself the gods Shu and Tefnut, and from\n  being One I became Three; they [Illustration: THE CREATION. The god Nu\n  rising out of the primeval water and bearing in his hands the boat of\n  R[=a], the Sun-god, who is accompanied by a number of deities. In the\n  upper portion of the scene is the region of the underworld which is\n  enclosed by the body of Osiris, on whose head stands the goddess Nut\n  with arms stretched out to receive the disk of the sun.] sprang from\n  me, and came into existence in this earth. ...Shu and Tefnut brought\n  forth Seb and Nut, and Nut brought forth Osiris, Horus-khent-an-maa,\n  Sut, Isis, and Nephthya at one birth.\"\n\nThe fact of the existence of two versions of this remarkable Chapter\nproves that the composition is much older than the papyrus [Footnote:\nAbout B.C. 300.] in which it is found, and the variant readings which\noccur in each make it certain that the Egyptian scribes had difficulty\nin understanding what they were writing. It may be said that this\nversion of the cosmogony is incomplete because it does not account for\nthe origin of any of the gods except those who belong to the cycle of\nOsiris, and this objection is a valid one; but in this place we are only\nconcerned to shew that R[=a], the Sun-god, was evolved from the primeval\nabyss of water by the agency of the god Khepera, who brought this result\nabout by pronouncing his own name. The great cosmic gods, such as Ptah\nand Khnemu, of whom mention will be made later, are the offspring of\nanother set of religious views, and the cosmogony in which these play\nthe leading parts is entirely different. We must notice, in passing,\nthat the god whose words we have quoted above declares that he evolved\nhimself under the form, of Khepera, and that his name is Osiris, \"the\nprimeval matter of primeval matter,\" and that, as a result, Osiris is\nidentical with Khepera in respect of his evolutions and new births. The\nword rendered \"evolutions\" is _kheperu_, literally \"rollings\"; and that\nrendered \"primeval matter\" is _paut_, the original \"stuff\" out of which\neverything was made. In both versions we are told that men and women\ncame into being from the tears which fell from the \"Eye\" of Khepera,\nthat is to say from the Sun, which, the god says, \"I made take to up its\nplace in my face, and afterwards it ruled the whole earth.\"\n\nWe have seen how R[=a] has become the visible type and symbol of God,\nand the creator of the world and of all that is therein; we may now\nconsider the position which he held with, respect to the dead. As far\nback as the period of the IVth dynasty, about B.C. 3700, he was regarded\nas the great god of heaven, and the king of all the gods, and divine\nbeings, and of the beatified dead who dwelt therein. The position of the\nbeatified in heaven is decided by R[=a], and of all the gods there\nOsiris only appears to have the power to claim protection for his\nfollowers; the offerings which the deceased would make to R[=a] are\nactually presented to him by Osiris. At one time the Egyptian's greatest\nhope seems to have been that he might not only become \"God, the son of\nGod,\" by adoption, but that R[=a] would become actually his father. For\nin the text of Pepi I, [Footnote: Ed. Maspero, line 570.] it is said:\n\"Pepi is the son of R[=a] who loveth him; and he goeth forth and raiseth\nhimself up to heaven. R[=a] hath begotten Pepi, and he goeth forth and\nraiseth himself up to heaven. R[=a] hath conceived Pepi, and he goeth\nforth and raiseth himself up to heaven. R[=a] hath given birth, to\nPepi, and he goeth forth and raiseth himself up to heaven.\"\nSubstantially these ideas remained the same from the earliest to the\nlatest times, and R[=a] maintained his position as the great head of the\ncompanies, notwithstanding the rise of Amen into prominence, and the\nattempt to make Aten the dominant god of Egypt by the so-called \"Disk\nworshippers.\" The following good typical examples of Hymns to R[=a] are\ntaken from the oldest copies of the Theban Recension of the Book of the\nDead.\n\n\nI. FROM THE PAPYRUS OF ANI. [Footnote: See _The Chapters of Coming Forth\nby Day_, p. 3.]\n\n  \"Homage to thee, O thou who hast come as Khepera, Khepera the creator\n  of the gods. Thou risest and thou shinest, and thou makest light to be\n  in thy mother Nut (_i.e._, the sky); thou art crowned king of the\n  gods. Thy mother Nut doeth an act of homage unto thee with both her\n  hands. The laud of Manu (_i.e._, the land where the sun sets)\n  receiveth thee with satisfaction, and the goddess Ma[=a]t embraceth\n  thee both, at morn and at eve. [Footnote: _i.e._, Ma[=a]t, the goddess\n  of law, order, regularity, and the like, maketh the sun to rise each\n  day in his appointed place and at his appointed time with absolute and\n  unfailing regularity.] Hail, all ye gods of the Temple of the Soul,\n  [Footnote: _i.e._, the soul referred to above in the account of the\n  creation; see p. 24.] who weigh heaven and earth in the balance, and\n  who provide divine food in abundance! Hail, Tatunen, thou One, thou\n  Creator of mankind and Maker of the substance of the gods of the south\n  and of the north, of the west and of the east! O come ye and acclaim\n  R[=a], the lord of heaven and the Creator of the gods, and adore ye\n  him in his beautiful form as he cometh in the morning in his divine\n  bark.\n\n  \"O R[=a], those who dwell in the heights and those who dwell in the\n  depths adore thee. The god Thoth and the goddess Ma[=a]t have marked\n  out for thee [thy course] for each and every day. Thine enemy the\n  Serpent hath been given over to the fire, the serpent-fiend Sebau hath\n  fallen down headlong; his arms have been bound in chains, and thou\n  hast hacked off his legs; and the sons of impotent revolt shall\n  nevermore rise up against thee. The Temple of the Aged One [Footnote:\n  _i.e._, R[=a] of Heliopolis.] (_i.e._, R[=a]) keepeth festival, and\n  the voice of those who rejoice is in the mighty dwelling. The gods\n  exult when they see thy rising, O R[=a], and when thy beams flood the\n  world with light. The Majesty of the holy god goeth forth and\n  advanceth even unto the land of Manu; he maketh brilliant the earth at\n  his birth each day; he journeyeth on to the place where he was\n  yesterday.\"\n\n\nII. FROM THE PAPYRUS OF HUNEFER. [Footnote: From the Papyrus of Hunefer\n(Brit. Mus. No. 9901).]\n\n  \"Homage to thee, O thou who art R[=a] when thou risest and Temu when\n  thou settest. Thou risest, thou risest, thou shinest, thou shinest, O\n  thou who art crowned king of the gods. Thou art the lord of heaven,\n  thou art the lord of earth; thou art the creator of those who dwell in\n  the heights, and of those who dwell in the depths. Thou art the One\n  God who came into being in the beginning of time. Thou didst create\n  the earth, thou didst fashion man, thou didst make the watery abyss of\n  the sky, thou didst form Hapi (_i.e._, the Nile), thou didst create\n  the great deep, and thou dost give life unto all that therein is. Thou\n  hast knit together the mountains, thou hast made mankind and the\n  beasts of the field to come into being, thou hast made the heavens and\n  the earth. Worshipped be thou whom the goddess Maat embraceth at morn\n  and at eve. Thou dost travel across the sky with thy heart swelling\n  with joy; the great deep of heaven is content thereat. The\n  serpent-fiend Nak [Footnote: A name of the Serpent of darkness which\n  R[=a] slew daily.] hath fallen, and his arms are cut off. The Sektet\n  [Footnote: The boat in which R[=a] sailed from noon to sunset.] boat\n  receiveth fair winds, and the heart of him that is in the shrine\n  thereof rejoiceth.\n\n  \"Thou art crowned Prince of heaven, and thou art the One [dowered with\n  all sovereignty] who appearest in the sky. R[=a] is he who is true of\n  voice. [Footnote: _i.e._, whatsoever R[=a] commandeth taketh place\n  straightway; see the Chapter on the Judgment of the Dead, p. 110.]\n  Hail, thou divine youth, thou heir of everlastingness, thou\n  self-begotten One! Hail, thou who didst give thyself birth! Hail, One,\n  thou mighty being, of myriad forms and aspects, thou king of the\n  world, prince of Annu (Heliopolis), lord of eternity, and ruler of\n  everlastingness! The company of the gods rejoice when thou risest and\n  dost sail across the sky, O thou who art exalted in the Sektet boat.\"\n\n  \"Homage to thee, O Amen-R[=a], [Footnote: On the god Amen, see the\n  chapter, \"The Gods of the Egyptians.\"] who dost rest upon Maat;\n  [Footnote: _i.e._, \"thy existence, and thy risings and settings are\n  ordered and defined by fixed, unchanging, and unalterable law.\"] thou\n  passest over heaven and every face seeth thee. Thou dost wax great as\n  thy Majesty doth advance, and thy rays are upon all faces. Thou art\n  unknown, and no tongue can declare thy likeness; thou thyself alone\n  [canst do this]. Thou art One... Men praise thee in thy name, and they\n  swear by thee, for thou art lord over them. Thou hearest with thine\n  ears, and thou seest with thine eyes. Millions of years have gone over\n  the world. I cannot tell the number of those through which thou hast\n  passed. Thy heart hath decreed a day of happiness in thy name of\n  'Traveller.' Thou dost pass over and dost travel through untold spaces\n  [requiring] millions and hundreds of thousands of years [to pass\n  over]; thou passest through them in peace, and thou steerest thy way\n  across the watery abyss to the place which thou lovest; this thou\n  doest in one little moment of time, and then thou dost sink down and\n  dost make an end of the hours.\"\n\n\nIII. FROM THE PAPYRUS OF ANI. [Footnote: Plate 20.]\n\nThe following beautiful composition, part hymn and part prayer, is of\nexceptional interest.\n\n  \"Hail, thou Disk, thou lord of rays, who risest on the horizon day by\n  day! Shine thou with thy beams of light upon the face of Osiris Ani,\n  who is true of voice; for he singeth hymns of praise unto thee at\n  dawn, and he maketh thee to set at eventide with words of adoration,\n  May the soul of Ani come forth with thee into heaven, may he go forth\n  in the M[=a]tet boat, may he come into port in the Sektet boat, and\n  may he cleave his path among the never-resting stars in the heavens.\n\n  \"Osiris Ani, being in peace and triumph, adoreth his lord, the lord of\n  eternity, saying, 'Homage to thee, O Heru-Khuti (Harmachis), who art\n  the god Khepera, the self-created one; when thou risest on the horizon\n  and sheddest thy beams of light upon the lands of the North and of the\n  South, thou art beautiful, yea beautiful, and all the gods rejoice\n  when they behold thee, the king of heaven. The goddess Nebt-Unnut is\n  stablished upon thy head; and her uraei of the South and of the North\n  are upon thy brow; she taketh up her place before thee. The god. Thoth\n  is stablished in the bows of thy boat to destroy utterly all thy foes.\n  Those who are in the Tuat (underworld) come forth to meet thee, and\n  they bow low in homage as they come towards thee, to behold thy\n  beautiful form. And I have come before thee that I may be with thee to\n  behold thy Disk each day. May I not be shut up [in the tomb], may I\n  not be turned back, may the limbs of my body be made new again when I\n  view thy beauties, even as [are those of] all thy favoured ones,\n  because I am one of those who worshipped thee upon earth. May I come\n  unto the land of eternity, may I come even unto the everlasting land,\n  for behold, O my lord, this hast thou ordained for me.'\n\n  \"'Homage to thee, O thou who risest in thy horizon as R[=a], thou\n  restest upon Ma[=a]t, [Footnote: _i.e._, unchanging and unalterable\n  law.] Thou passest over the sky, and every face watcheth thee and thy\n  course, for thou hast been hidden from their gaze. Thou dost show\n  thyself at dawn and at eventide day by day. The Sektet boat, wherein,\n  is thy Majesty, goeth forth with might; thy beams are upon [all]\n  faces; thy rays of red and yellow cannot be known, and thy bright\n  beams cannot be told. The lands of the gods and the eastern lands of\n  Punt [Footnote: _i.e._, the east and west coasts of the Red Sea, and\n  the north-east coast of Africa.] must be seen ere that which, is\n  hidden [in thee] may be measured. [Footnote: I am doubtful about the\n  meaning of this passage.] Alone and by thyself thou, dost manifest\n  thyself [when] thou comest into being above Nu. May I advance, even as\n  thou dost advance; may I never cease [to go forward], even as thy\n  Majesty ceaseth not [to go forward], even though it be for a moment;\n  for with strides dost thou in one brief moment pass over spaces which\n  [man] would need hundreds of thousand; yea, millions of years to pass\n  over; [this] thou doest, and then thou dost sink to rest. Thou puttest\n  an end to the hours of the night, and thou dost count them, even thou;\n  thou endest them in thine own appointed season, and the earth,\n  becometh light, Thou settest thyself before thy handiwork in the\n  likeness of R[=a]; thou risest in the horizon.'\n\n  \"Osiris; the scribe Ani, declareth his praise of thee when thou\n  shinest, and when thou risest at dawn he crieth in his joy at thy\n  birth, saying:--\n\n  \"'Thou art crowned with the majesty of thy beauties; thou mouldest thy\n  limbs as thou dost advance, and thou bringest them forth without\n  birth-pangs in the form of R[=a], as thou dost rise up in the\n  celestial height. Grant thou that I may come unto the heaven which is\n  everlasting, and unto the mountain where dwell thy favoured ones. May\n  I be joined unto those shining beings, holy and perfect, who are in\n  the underworld; and may I come forth with them to behold thy beauties\n  when thou shinest at eventide, and goest to thy mother Nut. Thou dost\n  place thyself in the west, and my hands adore [thee] when thou settest\n  as a living being. [Footnote: _i.e._, \"because when thou settest thou\n  dost not die.\"] Behold, thou art the everlasting creator, and thou art\n  adored [as such when] thou settest in the heavens. I have given my\n  heart to thee without wavering, O thou who art mightier than the\n  gods.'\n\n  \"A hymn of praise to thee, O thou who risest like unto gold, and who\n  dost flood the world with light on the day of thy birth. Thy mother\n  giveth thee birth, and straightway thou dost give light upon the path\n  of [thy] Disk, O thou great Light who shinest in the heavens. Thou\n  makest the generations of men to flourish through the Nile-flood, and\n  thou dost cause gladness to exist in all lands, and in, all cities,\n  and in all temples. Thou art glorious by reason of thy splendours, and\n  thou makest strong thy KA (_i.e._ Double) with, divine foods, O thou\n  mighty one of victories, thou Power of Powers, who dost make strong\n  thy throne against evil fiends--thou who art glorious in Majesty in\n  the Sektet boat, and most mighty in the [=A]tet [Footnote: The Sun's\n  evening and morning boats respectively.] boat!\" This selection may be\n  fittingly closed by a short hymn [Footnote: From the Papyrus of Nekht\n  (Brit. Mus. No. 10,471).] which, though, of a later date, reproduces\n  in a brief form all the essentials of the longer hymns of the XVIIIth\n  dynasty (about B.C. 1700 to 1400).\n\n  \"Homage to thee, O thou glorious Being, thou who art dowered [with all\n  sovereignty]. O Temu-Harma-chis, [Footnote: The evening and morning\n  sun respectively.] when thou risest in the horizon of heaven, a cry of\n  joy cometh forth, to thee from the mouth of all peoples, O thou\n  beautiful Being, thou dost renew thyself in thy season in the form of\n  the Disk within thy mother Hathor; [Footnote: Like Nut, a goddess of\n  the sky, but particularly of that portion of it in which the sun\n  rises.] therefore in every place every heart swelleth with joy at thy\n  rising for ever. The regions of the North and South come to thee with\n  homage, and send forth, acclamations at thy rising in the horizon of\n  heaven; thou illuminest the two lands with rays of turquoise light.\n  Hail, R[=a], thou who art R[=a]-Harmachis, thou divine man-child, heir\n  of eternity, self-begotten and self-born, king of the earth, prince of\n  the underworld, governor of the regions of Aukert (_i.e._ the\n  underworld)! Thou didst come forth, from the water, thou hast sprung\n  from the god Nu, who cherisheth thee and ordereth thy members. Hail,\n  god of life, thou lord of love, all men live when thou shinest; thou\n  art crowned king of the gods. The goddess Nut doeth homage unto thee,\n  and the goddess Ma[=a]t embraceth thee at all times. Those who are in\n  thy following sing unto thee with joy and bow down their foreheads to\n  the earth when they meet thee, thou lord of heaven, thou lord of\n  earth, thou king of Right and Truth, thou lord of eternity, thou\n  prince of everlastingness, thou sovereign of all the gods, thou god of\n  life, thou creator of eternity, thou maker of heaven, wherein thou art\n  firmly established. The company of the gods rejoice at thy rising, the\n  earth is glad when it beholdeth thy rays; the peoples that have been\n  long dead come forth with cries of joy to see thy beauties every day.\n  Thou goest forth each day over heaven and earth, and art made strong\n  each day by thy mother Nut. Thou passest through the heights of\n  heaven, thy heart swelleth with joy; the abyss of the sky is content\n  thereat. The Serpent-fiend hath fallen, his arms are hewn off, and the\n  knife hath cut asunder his joints, R[=a] liveth in Ma[=a]t the\n  beautiful. The Sektet boat draweth on and cometh into port; the South\n  and the North, the West and the East, turn, to praise thee, O thou\n  primeval substance of the earth who didst come into being of thine own\n  accord, Isis and Nephthys salute thee, they sing unto thee songs of\n  joy at thy rising in the boat, they protect thee with their hands. The\n  souls of the East follow thee, the souls of the West praise thee. Thou\n  art the ruler of all the gods, and thou hast joy of heart within thy\n  shrine; for the Serpent-fiend Nak hath been condemned to the fire, and\n  thy heart shall be joyful for ever.\"\n\nFrom the considerations set forth in the preceding pages, and from the\nextracts from religious texts of various periods, and from the hymns\nquoted, the reader may himself judge the views which the ancient\nEgyptian held concerning God Almighty and his visible type and symbol\nR[=a], the Sun-god. Egyptologists differ in their interpretations of\ncertain passages, but agree as to general facts. In dealing with the\nfacts it cannot be too clearly understood that the religious ideas of\nthe prehistoric Egyptian were very different from those of the cultured\npriest of Memphis in the IInd dynasty, or those of the worshippers of\nTemu or Atum, the god of the setting sun, in the IVth dynasty. The\neditors of religious texts of all periods have retained many grossly\nsuperstitious and coarse beliefs, which they knew well to be the\nproducts of the imaginations of their savage, or semi-savage ancestors,\nnot because they themselves believed in them, or thought that the laity\nto whom they ministered would accept them, but because of their\nreverence for inherited traditions. The followers of every great\nreligion in the world have never wholly shaken off all the superstitions\nwhich they have in all generations inherited from their ancestors; and\nwhat is true of the peoples of the past is true, in a degree, of the\npeoples of to-day. In the East the older the ideas, and beliefs, and\ntraditions, are, the more sacred they become; but this has not prevented\nmen there from developing high moral and spiritual conceptions and\ncontinuing to believe in them, and among such must be counted the One,\nself-begotten, and self-existent God whom the Egyptians worshipped.\n\n\n\n\nCHAPTER II.\n\n\nOSIRIS THE GOD OF THE RESURRECTION.\n\nThe Egyptians of every period in which they are known to us believed\nthat Osiris was of divine origin, that he suffered death and mutilation\nat the hands of the powers of evil, that after a great struggle with\nthese powers he rose again, that he became henceforth the king of the\nunderworld and judge of the dead, and that because he had conquered\ndeath the righteous also might conquer death; and they raised Osiris to\nsuch an exalted position in heaven that he became the equal and, in\ncertain cases, the superior of R[=a], the Sun-god, and ascribed to him\nthe attributes which belong unto God. However far back we go, we find\nthat these views about Osiris are assumed to be known to the reader of\nreligious texts and accepted by him, and in the earliest funeral book\nthe position of Osiris in respect of the other gods is identical with\nthat which he is made to hold in the latest copies of the Book of the\nDead. The first writers of the ancient hieroglyphic funeral texts and\ntheir later editors have assumed so completely that the history of\nOsiris was known unto all men, that none of them, as far as we know,\nthought it necessary to write down a connected narrative of the life and\nsufferings upon earth of this god, or if they did, it has not come down\nto us. Even in the Vth dynasty we find Osiris and the gods of his cycle,\nor company, occupying a peculiar and special place in the compositions\nwritten for the benefit of the dead, and the stone and other monuments\nwhich belong to still earlier periods mention ceremonies the performance\nof which assumed the substantial accuracy of the history of Osiris as\nmade known to us by later writers. But we have a connected history of\nOsiris which, though not written in Egyptian, contains so much that is\nof Egyptian origin that we may be sure that its author drew his\ninformation from Egyptian sources: I refer to the work, _De Iside et\nOs\u00ecride_, of the Greek writer, Plutarch, who flourished about the middle\nof the first century of our era. In it, unfortunately, Plutarch\nidentifies certain of the Egyptian gods with the gods of the Greeks, and\nhe adds a number of statements which rest either upon his own\nimagination, or are the results of misinformation. The translation\n[Footnote: _Plutarchi de Iside et Osirids liber: Graece et Anglice_. By\nS. Squire, Cambridge, 1744.] by Squire runs as follows:--\n\n  \"Rhea, [Footnote: _i.e._, Nut.] say they, having accompanied Saturn\n  [Footnote: _i.e._, Seb.] by stealth, was discovered by the Sun,\n  [Footnote: _i.e._, R[=a].] who hereupon denounced a curse upon her,\n  'that she should not he delivered in any month or year'--Mercury,\n  however, being likewise in love with the same goddess, in recompense\n  of the favours which he had received from her, plays at tables with\n  the Moon, and wins from her the seventieth part of each of her\n  illuminations; these several parts, mating in the whole five days, he\n  afterwards joined together, and added to the three hundred and sixty,\n  of which the year formerly consisted, which days therefore are even\n  yet called by the Egyptians the Epact or superadded, and observed by\n  them as the birthdays of their gods. For upon the first of them, say\n  they, was OSIRIS born, just at whose entrance into the world a voice\n  was heard, saying, 'The lord of all the earth is born.' There are some\n  indeed who relate this circumstance in a different manner, as that a\n  certain person, named Pamyles, as he was fetching water from the\n  temple of Jupiter at Thebes, heard a voice commanding him to proclaim\n  aloud that 'the good and great king Osiris was then born'; and that\n  for this reason Saturn committed the education of the child to him,\n  and that in memory of this event the Pamylia were afterwards\n  instituted, a festival much resembling the Phalliphoria or Priapeia of\n  the Greeks. Upon the second of these days was AROUERIS [Footnote:\n  _i.e._, Hera-ur, \"Horus the Elder.\"] born, whom some call Apollo, and\n  others distinguish by the name of the elder Orus. Upon the third Typho\n  [Footnote: _i.e._, Set.] came into the world, being born neither at\n  the proper time, nor by the proper place, but forcing his way through\n  a wound which he had made in his mother's side. ISIS was born upon the\n  fourth of them in the marshes of Egypt, as NEPTHYS was upon the last,\n  whom some call Teleute and Aphrodite, and others Nike--Now as to the\n  fathers of these children, the two first of them are said to have been\n  begotten by the Sun, Isis by Mercury, Typho and Nepthys by Saturn; and\n  accordingly, the third of these superadded days, because it was looked\n  upon as the birthday of Typho, was regarded by the kings as\n  inauspicious, and consequently they neither transacted any business on\n  it, or even suffered themselves to take any refreshment until the\n  evening. They further add, that Typho married Nepthys; and that Isis\n  and Osiris, having a mutual affection, loved each other in their\n  mother's womb before they were born, and that from this commerce\n  sprang Aroueris, whom the Egyptians likewise call the elder Orus, and\n  the Greeks Apollo.\n\n  \"Osiris, being now become king of Egypt, applied himself towards\n  civilizing his countrymen, by turning them from their former indigent\n  and barbarous course of life; he moreover taught them how to cultivate\n  and improve the fruits of the earth; he gave them a body of laws to\n  regulate their conduct by, and instructed them in that reverence and\n  worship which they were to pay to the gods. With the same good\n  disposition he afterwards travelled over the rest of the world\n  inducing the people everywhere to submit to his discipline; not indeed\n  compelling them by force of arms, but persuading them to yield to the\n  strength of his reasons, which were conveyed to them in the most\n  agreeable manner, in hymns and songs, accompanied by instruments of\n  music: from which last circumstance the Greeks conclude him to have\n  been the same with their Dionysius or Bacchus--During Osiris' absence\n  from his kingdom, Typho had no opportunity of making any innovations\n  in the state, Isis being extremely vigilant in the government, and\n  always upon her guard. After his return, however, having first\n  persuaded seventy-two other persons to join with him in the\n  conspiracy, together with a certain queen of Ethiopia named Aso, who\n  chanced to be in Egypt at that time, he contrived a proper stratagem\n  to execute his base designs. For having privily taken the measure of\n  Osiris' body, he caused a chest to be made exactly of the same size\n  with it, as beautiful as may be, and set off with all the ornaments of\n  art. This chest he brought into his banqueting-room; where, after it\n  had been much admired by all who were present, Typho, as it were in\n  jest, promised to give it to any one of them whose body upon trial it\n  might be found to fit. Upon this the whole company one after another,\n  go into it; but as it did not fit any of them, last of all Osiris lays\n  himself down in it, upon which the conspirators immediately ran\n  together, clapped the cover upon it, and then fastened it down on the\n  outside with nails, pouring likewise melted lead over it. After this\n  they carried it away to the river side, and conveyed it to the sea by\n  the Tana\u00eftic mouth of the Nile; which, for this reason, is still held\n  in the utmost abomination by the Egyptians, and never named by them\n  but with proper marks of detestation. These things, say they, were\n  thus executed upon the 17th [Footnote: In the Egyptian calendar this\n  day was marked triply unlucky.] day of the month Athyr, when the sun\n  was in Scorpio, in the 28th year of Osiris' reign; though there are\n  others who tell us that he was no more than 28 years old at this time.\n\n  \"The first who knew the accident which had befallen their king were\n  the Pans and Satyrs who inhabited the country about Chemmis\n  (Panopolis); and they immediately acquainting the people with the news\n  gave the first occasion to the name Panic Terrors, which has ever\n  since been made use of to signify any sudden affright or amazement of\n  a multitude. As to Isis, as soon as the report reached her she\n  immediately cut off one of the locks of her hair, [Footnote: The hair\n  cut off as a sign of mourning was usually laid in the tomb of the\n  dead.] and put on mourning apparel upon the very spot where she then\n  happened to be, which accordingly from this accident has ever since\n  been called Koptis, or _the city of mourning_, though some are of\n  opinion that this word rather signifies _deprivation_. After this she\n  wandered everywhere about the country full of disquietude and\n  perplexity in search, of the chest, inquiring of every person she met\n  with, even, of some children whom she chanced to see, whether they\n  knew what was become of it. Now it happened that these children had\n  seen what Typho's accomplices had done with the body, and accordingly\n  acquainted her by what mouth of the Nile it had been conveyed into the\n  sea--For this reason therefore the Egyptians look upon children as\n  endued with a kind of faculty of divining, and in consequence of this\n  notion are very curious in observing the accidental prattle which they\n  have with one another whilst they are at play (especially if it be in\n  a sacred place), forming omens and presages from it--Isis, during this\n  interval, having been informed that Osiris, deceived by her sister\n  Nepthys who was in love with him, had unwittingly united with her\n  instead of herself, as she concluded from the melilot-garland,\n  [Footnote: _i.e._, a wreath of clover.] which he had left with her,\n  made it her business likewise to search out the child, the fruit of\n  this unlawful commerce (for her sister, dreading the anger of her\n  husband Typho, had exposed it as soon as it was born), and\n  accordingly, after much pains and difficulty, by means of some dogs\n  that conducted her to the place where it was, she found it and bred it\n  up; so that in process of time it became her constant guard and\n  attendant, and from hence obtained the name of Anubis, being thought\n  to watch and guard the gods, as dogs do mankind.\n\n  \"At length she receives more particular news of the chest, that it had\n  been carried by the waves of the sea to the coast of Byblos,\n  [Footnote: Not the Byblos of Syria (Jeb\u00eal) but the papyrus swamps of\n  the Delta.] and there gently lodged in the branches of a bush of\n  Tamarisk, which, in a short time, had shot up into a large and\n  beautiful tree, growing round the chest and enclosing it on every\n  side, so that it was not to be seen; and farther, that the king of the\n  country, amazed at its unusual size, had cut the tree down, and made\n  that part of the trunk wherein the chest was concealed, a pillar to\n  support; the roof of his house. These things, say they, being made\n  known to Isis in an extraordinary manner by the report of Demons, sue\n  immediately went to Byblos; where, setting herself down by the side of\n  a fountain, she refused to speak to anybody, excepting only to the\n  queen's women who chanced to be there; these indeed she saluted and\n  caressed in the kindest manner possible, plaiting their hair for them,\n  and transmitting into them part of that wonderfully grateful odour\n  which issued from her own body. This raised a great desire in the\n  queen their mistress to see the stranger who had this admirable\n  faculty of transfusing so fragrant a smell from herself into the hair\n  and skin of other people. She therefore sent for her to court, and,\n  after a further acquaintance with her, made her nurse to one of her\n  sons. Now the name of the king who reigned at this time at Byblos, was\n  Meloarthus, as that of his queen was Astarte, or, according to others,\n  Saosis, though some call her Nemanoun, which answers to the Greek name\n  Athenais.\n\n  \"Isis fed the child by giving it her finger to suck instead of the\n  breast; she likewise put him every night into the fire in order to\n  consume his mortal part, whilst transforming herself into a swallow,\n  she hovered round the pillar and bemoaned her sad fate. Thus continued\n  she to do for some time, till the queen, who stood watching her,\n  observing the child to be all in a flame, cryed out, and thereby\n  deprived him of that immortality which would otherwise have been\n  conferred upon him. The Goddess upon this, discovering herself,\n  requested that the pillar, which supported the roof, might be given\n  her; which she accordingly took down, and then easily cutting it open,\n  after she had taken, out what she wanted, she wrapped up the remainder\n  of the trunk in fine linnen, and pouring perfumed oil upon it,\n  delivered it again into the hands of the king and queen (which piece\n  of wood is to this day preserved in the temple of Isis, and worshipped\n  by the people of Byblos). When this was done, she threw herself upon\n  the chest, making at the same time such a loud and terrible\n  lamentation over it, as frightened the younger of the king's sons, who\n  heard her, out of his life. But the elder of them she took with, her\n  and set sail with the chest for Egypt; and it being now about morning,\n  the river Phaedrus sending forth a rough and sharp air, she in her\n  anger dried up its current.\n\n  \"No sooner was she arrived at a desart place, where she imagined\n  herself to be alone, but she presently opened the chest, and laying\n  her face upon her dead husband's, embraced his corpse, and wept\n  bitterly; but, perceiving that the little boy had silently stolen\n  behind her, and found out the occasion of her grief, she turned\n  herself about on the sudden, and in her anger gave him so fierce and\n  stern a look that he immediately died of the affright. Others indeed\n  say that his death did not happen in this manner, but, as was hinted\n  above, that he fell into the sea, and afterwards received the greatest\n  honours on account of the Goddess; for that the Maneros, [Footnote: A\n  son of the first Egyptian king, who died in his early youth; see\n  Herodotus, ii. 79.] whom the Egyptians so frequently call upon in\n  their banquets, is none other than this very boy. This relation is\n  again contradicted by such as tell us that the true name of the child\n  was Palaestinus, or Pelusius, and that the city of this name was built\n  by the Goddess in memory of him; adding farther, that the Maneros\n  above mentioned is thus honoured by the Egyptians at their feasts,\n  because he was the first who invented music. There are others, again,\n  who affirm that Maneros is not the name of any particular person, but\n  a mere customary form, and complimental manner of greeting made use of\n  by the Egyptians one towards another at their more solemn feasts and\n  banquets, meaning no more by it, than to wish, that what they were\n  then about might prove fortunate and happy to them, for that this is\n  the true import of the word. In like manner, say they, the human\n  skeleton, which at these times of jollity is carried about in a box,\n  and shewn to all the guests, is not designed, as some imagine, to\n  represent the particular misfortunes of Osiris, but rather to remind\n  them of their mortality, and thereby to excite them freely to make use\n  of and to enjoy the good things which are set before them, seeing they\n  must quickly become such as they there saw; and that this is the true\n  reason of introducing it at their banquets--but to proceed in the\n  narration.\n\n  \"Isis intending a visit to her son Orus, who was brought up at Butus,\n  deposited the chest in the meanwhile in a remote and unfrequented\n  place: Typho however, as he was one night hunting by the light of the\n  moon, accidentally met with it; and knowing the body which was\n  enclosed in it, tore it into several pieces, fourteen, in all,\n  dispersing them up and down, in different parts of the country--Upon\n  being made acquainted with this event, Isis once more sets out in\n  search of the scattered fragments of her husband's body, making use of\n  a boat made of the reed Papyrus in order the more easily to pass thro'\n  the lower and fenny parts of the country--For which, reason, say they,\n  the crocodile never touches any persons, who sail in this sort of\n  vessels, as either fearing the anger of the goddess, or else\n  respecting it on account of its having once carried her. To this\n  occasion therefore is it to be imputed, that there are so many\n  different sepulchres of Osiris shewn, in Egypt; for we are told, that\n  wherever Isis met with any of the scattered limbs of her husband, she\n  there buried it. There are others however who contradict this\n  relation, and tell us, that this variety of Sepulchres was owing\n  rather to the policy of the queen, who, instead of the real body, as\n  was pretended, presented these several cities with the image only of\n  her husband: and that she did this, not only to render the honours,\n  which would by this means be paid to his memory, more extensive, but\n  likewise that she might hereby elude the malicious search of Typho;\n  who, if he got the better of Orus in the war wherein they were going\n  to be engaged, distracted by this multiplicity of Sepulchres, might\n  despair of being able to find the true one--we are told moreover, that\n  notwithstanding all her search, Isis was never able to recover the\n  member of Osiris, which having been thrown into the Nile immediately\n  upon its separation from the rest of the body, had been devoured by\n  the Lepidotus, the Phagrus, and the Oxyrynchus, fish which of all\n  others, for this reason, the Egyptians have in more especial\n  avoidance. In order however to make some amends for the loss, Isis\n  consecrated the Phallus made in imitation of it, and instituted a\n  solemn festival to its memory, which is even, to this day observed by\n  the Egyptians.\n\n  \"After these things, Osiris returning from the other world, appeared\n  to his son Orus, encouraged him to the battle, and at the same time\n  instructed him in the exercise of arms. He then asked him, 'what he\n  thought was the moat glorious action a man could perform?' to which\n  Orua replied, 'to revenge the injuries offered to his father and\n  mother.' He then asked him, 'what animal he thought most serviceable\n  to a soldier?' and being answered 'a horse'; this raised the wonder of\n  Osiris, so that he farther questioned him, 'why he preferred a horse\n  before a lion?' because, adds Orus, 'tho' the lion be the more\n  serviceable creature to one who stands in need of help, yet is the\n  horse [Footnote: The horse does not appear to have been known in Egypt\n  before the XVIIIth dynasty; this portion of Plutarch's version of the\n  history of Osiris must, then, be later than B.C. 1500.] more useful in\n  overtaking and cutting off a flying adversary.' These replies much\n  rejoiced Osiris, as they showed him that his son was sufficiently\n  prepared for his enemy--We are moreover told, that among the great\n  numbers who were continually deserting from Typho's party was his\n  concubine Thueris, and that a serpent pursuing her as she was coming\n  over to Orus, was slain by her soldiers--the memory of which action,\n  say they, is still preserved in that cord which is thrown into the\n  midst of their assemblies, and then chopt into pieces--Afterwards it\n  came to a battle between, them which lasted many days; but victory at\n  length inclined to Orus, Typho himself being taken prisoner. Isis\n  however, to whose custody he was committed, was so far from putting\n  him to death, that she even loosed his bonds and set him at liberty.\n  This action of his mother so extremely incensed Orus, that he laid\n  hands upon her, and pulled off the ensign of royalty which she wore on\n  her head; and instead thereof Hermes clapt on an helmet made in the\n  shape of an oxe's head--After this, Typho publicly accused Orus of\n  bastardy; but by the assistance of Hermes (Thoth) his legitimacy was\n  fully established by the judgment of the Gods themselves--After this;\n  there were two other battles fought between them, in both of which\n  Typho had the worst. Furthermore, Isis is said to have accompanied\n  with Osiris after his death, and in consequence hereof to have brought\n  forth Harpocrates, who came into the world before his time, and lame\n  in his lower limbs.\"\n\nWhen we examine this story by the light of the results of hieroglyphic\ndecipherment, we find that a large portion of it is substantiated by\nEgyptian texts: _e.g._, Osiris was the son of Seb and Nut; the Epact is\nknown in the Calendars as \"the five additional days of the year\"; the\nfive gods, Osiris, Horus, Set, Isis, and Nephthys, were born on the days\nmentioned by Plutarch; the 17th day of Athyr (Hathor) is marked as\ntriply unlucky in the Calendars; the wanderings and troubles of Isis are\ndescribed, and \"lamentations\" which she is supposed to have uttered are\nfound in the texts; lists of the shrines of Osiris are preserved in\nseveral inscriptions; the avenging of his father by Horus is referred to\nfrequently in papyri and other documents; the conflict between Set and\nHorus is described fully in a papyrus in the British Museum (No.\n10,184); a hymn in the papyrus of Hunefer relates all that Thoth\nperformed for Osiris; and the begetting of Horus by Osiris after death\nis mentioned in a hymn to Osiris dating from the XVIIIth dynasty in the\nfollowing passage:--\n\n  \"Thy sister put forth her protecting power for thee, she scattered\n  abroad those who were her enemies, she drove away evil hap, she\n  pronounced mighty words of power, she made cunning her tongue, and her\n  words failed not. The glorious Isis was perfect in command and in\n  speech, and she avenged her brother. She sought him without ceasing,\n  she wandered round and round the earth uttering cries of pain, and she\n  rested (_or_ alighted) not until she had found him. She overshadowed\n  him with her feathers, she made air (_or_ wind) with her wings, and\n  she uttered cries at the burial of her brother. She raised up the\n  prostrate form of him whose heart was still, she took from him of his\n  essence, she conceived and brought forth a child, she suckled it in\n  secret, and none knew the place thereof; and the arm of the child hath\n  waxed strong in the great house of Seb. The company of the gods\n  rejoice, and are glad at the coming of Osiris's son Horus, and firm of\n  heart and triumphant is the son of Isis, the heir of Osiris.\"\n  [Footnote: This remarkable hymn was first made known by Chabas, who\n  published a translation of it, with notes, in _Revue Arch\u00e9ologique_,\n  Paris, 1857, t. xiv. p. 65 ff.]\n\n[Illustration: 1. Isis suckling her child Horus in the papyrus swamps.\n2. Thoth giving the emblem of magical protection to Isis. 3. Amen-R[=a]\npresenting the symbol of \"life\" to Isis. 4. The goddess Nekhebet\npresenting years, and life, stability, power, and sovereignty to the son\nof Osiris. 5. The goddess Sati presenting periods of years, and life,\nstability, power, and sovereignty to the son of Osiris.]\n\nWhat form the details of the history of Osiris took in the early\ndynasties it is impossible to say, and we know not whether Osiris was\nthe god of the resurrection to the predynastic or prehistoric Egyptians,\nor whether that _r\u00f4le_ was attributed to him after Mena began to rule in\nEgypt. There is, however, good reason for assuming that in the earliest\ndynastic times he occupied the position of god and judge of those who\nhad risen from the dead by his help, for already in the IVth dynasty,\nabout B.C. 3800, king Mea-kau-R[=a] (the Mycerinus of the Greeks) is\nidentified with him, and on his coffin not only is he called \"Osiris,\nKing of the South and North, Men-kau-R[=a], living for ever,\" but the\ngenealogy of Osiris is attributed to him, and he is declared to be \"born\nof heaven, offspring of Nut, flesh and bone of Seb.\" It is evident that\nthe priests of Heliopolis \"edited\" the religious texts copied and\nmultiplied in the College to suit their own views, but in the early\ntimes when they began their work, the worship of Osiris was so\nwidespread, and the belief in him as the god of the resurrection so\ndeeply ingrained in the hearts of the Egyptians, that even in the\nHeliopolitan system of theology Osiris and his cycle, or company of\ngods, were made to hold a very prominent position. He represented to men\nthe idea of a man who was both god and man, and he typified to the\nEgyptians in all ages the being who by reason of his sufferings and\ndeath as a man could sympathize with them in their own sickness and\ndeath. The idea of his human personality also satisfied their cravings\nand yearnings for intercourse with a being who, though he was partly\ndivine, yet had much in common with themselves. Originally they looked\nupon Osiris as a man who lived on the earth as they lived, who ate and\ndrank, who suffered a cruel death, who by the help of certain gods\ntriumphed over death, and attained unto everlasting life. But what\nOsiris did they could do, and what the gods did for Osiris they must\nalso do for them, and as the gods brought about his resurrection so they\nmust bring about theirs, and as they made him the ruler of the\nunderworld so they must make them to enter his kingdom and to live there\nas long as the god himself lived. Osiris, in some of his aspects, was\nidentified with the Nile, and with R[=a], and with several other \"gods\"\nknown to the Egyptians, but it was in his aspect as god of the\nresurrection and of eternal life that he appealed to men in the valley\nof the Nile; and for thousands of years men and women died believing\nthat, inasmuch as all that was done for Osiris would be done for them\nsymbolically, they like him would rise again, and inherit life\neverlasting. However far back we trace religious ideas in Egypt, we\nnever approach a time when it can be said that there did not exist a\nbelief in the Resurrection, for everywhere it is assumed that Osiris\nrose from the dead; sceptics must have existed, and they probably asked\ntheir priests what the Corinthians asked Saint Paul, \"How are the dead\nraised up? and with what body do they come?\" But beyond doubt the belief\nin the Resurrection was accepted by the dominant classes in Egypt. The\nceremonies which the Egyptians performed with the view of assisting the\ndeceased to pass the ordeal of the judgment, and to overcome his enemies\nin the next world, will be described elsewhere, as also will be the form\nin which the dead were raised up; we therefore return to the theological\nhistory of Osiris.\n\nThe centre and home of the worship of Osiris in Egypt under the early\ndynasties was Abydos, where the head of the god was said to be buried.\nIt spread north and south in the course of time, and several large\ncities claimed to possess one or other of the limbs of his body. The\nvarious episodes in the life of the god were made the subject of solemn\nrepresentations in the temple, and little by little the performance of\nthe obligatory and non-obligatory services in connection with them\noccupied, in certain temples, the greater part of the time of the\npriests. The original ideas concerning the god were forgotten and new\nones grew up; from being the _example_ of a man who had risen from the\ndead and had attained unto life everlasting, he became the _cause_ of\nthe resurrection of the dead; and the power to bestow eternal life upon\nmortals was transferred from the gods to him. The alleged dismemberment\nof Osiris was forgotten in the fact that he dwelt in a perfect body in\nthe underworld, and that, whether dismembered or not, he had become\nafter his death the father of Horus by Isis. As early as the XIIth\ndynasty, about B.C. 2500, the worship of this god had become almost\nuniversal, and a thousand years later Osiris had become a sort of\nnational god. The attributes of the great cosmic gods were ascribed to\nhim, and he appeared to man not only as the god and judge of the dead,\nbut also as the creator of the world and of all things in it. He who was\nthe son of R[=a] became the equal of his father, and he took his place\nside by side with him in heaven.\n\nWe have an interesting proof of the identification of Osiris with R[=a]\nin Chapter XVII. of the Book of the Dead. It will be remembered that\nthis Chapter consists of a series of what might almost be called\narticles of faith, each of which is followed by one or more explanations\nwhich represent one or more quite different opinions; the Chapter also\nis accompanied by a series of Vignettes. In line 110 it is said, \"I am\nthe soul which dwelleth in the two _tchafi_, [Footnote: _i.e._, the\nsouls of Osiris and R[=a].] What is this then? It is Osiris when he\ngoeth into Tattu (_i.e._, Busiris) and findeth there the soul of R[=a];\nthere the one god embraceth the other, and souls spring into being\nwithin the two _tchafi_.\" In the Vignette which illustrates this passage\nthe souls of R[=a] and Osiris are seen in the forms of hawks standing on\na pylon, and facing each other in Tattu; the former has upon his head a\ndisk, and the latter, who is human-headed, the white crown. It is a\nnoticeable fact that even at his meeting with R[=a] the soul of Osiris\npreserves the human face, the sign of his kinship with man.\n\nNow Osiris became not only the equal of R[=a], but, in many respects, a\ngreater god than he. It is said, that from the nostrils of the head of\nOsiris, which was buried at Abydos, came forth the scarabaeus [Footnote:\nSee von Berginaun in _Aeg Zeitschrift_, 1880, p. 88 ff.] which was at\nonce the emblem and type of the god Khepera, who caused all things to\ncome into being, and of the resurrection. In this manner Osiris became\nthe source and origin of gods, men, and things, and [Illustration: The\nsoul of R[=a] (1) meeting the soul of Osiris (2) in Tattu. The cat\n(_i.e._, R[=a]) by the Persea tree (3) cutting off the head of the\nserpent which typified night.] the manhood of the god was forgotten. The\nnext step was to ascribe to him the attributes of God, and in the\nXVIIIth and XIXth dynasties he seems to have disputed the sovereignty of\nthe three companies of gods, that is to say of the trinity of trinities\nof trinities, [Footnote: Each company of the gods contained three\ntrinities or triads.] with Amen-R[=a], who by this time was usually\ncalled the \"king of the gods.\" The ideas held concerning Osiris at this\nperiod will best be judged by the following extracts from contemporary\nhymns:--\n\n  \"Glory [Footnote: See _Chapters of Coming Forth by Day_ (translation),\n  p. 11.] be to thee, O Osiris, Un-nefer, the great god within Abtu\n  (Abydos), king of eternity, lord of everlastingness, who passest\n  through millions of years in thy existence. The eldest son of the womb\n  of Nut, engendered by Seb the Ancestor [of the gods], lord of the\n  crowns of the South and of the North, lord of the lofty white crown;\n  as prince of gods and men he hath received the crook and the whip, and\n  the dignity of his divine fathers. Let thy heart, which dwelleth in\n  the mountain of Ament, be content, for thy son Horus is stablished\n  upon thy throne. Thou art crowned lord of Tattu (Busiris) and ruler in\n  Abydos.\"\n\n  \"Praise [Footnote: _Ibid._, p. 34.] be unto thee, O Osiris, lord of\n  eternity, Un-nefer, Heru-Khuti (Harmachis) whose forms are manifold,\n  and whose attributes are great, who art Ptah-Seker-Tem in Annu\n  (Heliopolis), the lord of the hidden place, and the creator of\n  Het-ka-Ptah (Memphis) and of the gods [therein], the guide of the\n  underworld, whom [the gods] glorify when thou settest in Nut. Isis\n  embraceth thee in peace, and she driveth away the fiends from the\n  mouth of thy paths. Thou turnest thy face upon Amentet, and thou\n  makest the earth to shine as with refined copper. The dead rise up to\n  see thee, they breathe the air and they look upon thy face when the\n  disk riseth on its horizon; their hearts are at peace, inasmuch as\n  they behold thee, O thou who art eternity and everlastingness.\"\n\nIn the latter extract Osiris is identified with the great gods of\nHeliopolis and Memphis, where shrines of the Sun-god existed in almost\npre-dynastic times, and finally is himself declared to be \"eternity and\neverlastingness\"; thus the ideas of resurrection and immortality are\nunited in the same divine being. In the following Litany the process of\nidentification with the gods is continued:--\n\n  1. \"Homage to thee, O thou who art the starry deities in Annu, and the\n  heavenly beings in Kher-aba; [Footnote: A district near Memphis.] thou\n  god Unti, [Footnote: A god who walks before the boat of the god, Af,\n  holding a star in each hand.] who art more glorious than the gods who\n  are hidden in Annu. O grant thou unto me a path whereon I may pass in\n  peace, for I am just and true; I have not spoken lies wittingly, nor\n  have I done aught with deceit.\"\n\n  2. \"Homage to thee, O An in Antes, Harmachis; thou stridest over\n  heaven with, long strides, O Harmachis. O grant thou unto me a path,\"\n  etc. [Footnote: This petition is only written once, but it is intended\n  to be repeated after each of the nine sections of the Litany.]\n\n  3. \"Homage to thee, O soul of everlastingness, thou Soul who dwellest\n  in Tattu, Un-nefer, son of Nut; thou art lord of Akert (_i.e._, the\n  underworld). O grant thou unto me a path,\" etc.\n\n  4. \"Homage to thee in thy dominion over Tattu; the Ureret crown is\n  stablished upon thy head; thou art the One who maketh the strength\n  which protecteth himself, and thou dwellest in peace in Tattu. O grant\n  thou unto me a path,\" etc.\n\n  5. \"Homage to thee, O lord of the Acacia [Footnote: This tree was in\n  Heliopolis, and the Cat, _i.e._, the Sun, sat near it. (See p. 63).]\n  tree, the Seker boat [Footnote: The ceremony of setting the Seker boat\n  on its sledge was performed at dawn.] is set upon its sledge; thou\n  turnest back the Fiend, the worker of Evil, and thou causest the\n  Utchat (_i.e._, the Eye of Horus or R[=a]), to rest upon its seat. O\n  grant thou unto me a path,\" etc.\n\n  6. \"Homage to thee, O thou who art mighty in thine hour, thou great\n  and mighty Prince, dweller in An-rut-f, [Footnote: The place where\n  nothing grows--the underworld.] lord of eternity and creator of\n  everlastingness, thou art the lord of Suten-henen _(_i.e._,\n  Heracleopolis Magna). O grant,\" etc.\n\n  7. \"Homage to thee, O thou who restest upon Right and Truth, thou art\n  lord of Abydos, and thy limbs are joined unto Ta-tchesert (_i.e._, the\n  Holy Land, the underworld); thou art he to whom fraud and guile are\n  hateful. O grant,\" etc.\n\n  8. \"Homage to thee, O thou who art within thy boat; thou bringest\n  H[=a]pi (_i.e._, the Nile) forth from his source; the light shineth\n  upon thy body, and thou art the dweller in Nekhen. O grant,\" etc.\n\n  9. \"Homage to thee, O creator of the gods, thou king of the South and\n  of the North, O Osiris, victorious one, ruler of the world in thy\n  gracious seasons; thou art the lord of the celestial world. O grant,\"\n  etc.\n\nAnd, again: \"R[=a] setteth as Osiris with all the diadems of the divine\nspirits and of the gods of Amentet. He is the one divine form, the\nhidden one of the Tuat, the holy Soul at the head of Amentet, Un-nefer,\nwhose duration of life is for ever and ever.\" [Footnote: See _Chapters\nof Coming Forth by Day_, p. 334.] We have already referred to the help\nwhich Thoth gave to Isis when he provided her with the words which\ncaused her dead husband to live again, but the best summary of the good\ndeeds which this god wrought for Osiris is contained in a hymn in the\n_Papyrus of Hunefer_, [Footnote: _Ibid_., p. 343.] where the deceased\nis made to say:--\n\n  \"I have come unto thee, O son of Nut, Osiris, Prince of\n  everlastingness; I am, in the following of the god Thoth, and I have\n  rejoiced at everything which he hath done for thee. He brought the\n  sweet air into thy nostrils, and life and strength to thy beautiful\n  face; and the north wind which cometh forth from Temu for thy\n  nostrils, O lord of Ta-tchesert. He made the god Shu to shine upon\n  thy body; he illumined thy path with rays of light; he destroyed for\n  thee the faults and defects of thy members by the magical power of the\n  words of his mouth; he made Set and Horus to be at peace for thy sake;\n  he destroyed the storm-wind and the hurricane; he made the two\n  combatants (_i.e._, Set and Horus) to be gracious unto thee and the\n  two lauds to be at peace before thee; he did away the wrath which was\n  in their hearts, and each became reconciled unto his brother (_i.e._,\n  thyself).\n\n  \"Thy son Horus is triumphant in the presence of the full assembly of\n  the gods, the sovereignty over the world hath been given unto him, and\n  his dominion extendeth unto the uttermost parts of the earth. The\n  throne of the god Seb hath been adjudged unto him, together with the\n  rank which was created by the god Temu, and which hath been stablished\n  by decrees [made] in the Chamber of Archives, and hath been inscribed\n  upon an iron tablet according to the command of thy father Ptah-Tanen\n  when he sat upon the great throne. He hath set his brother upon that\n  which the god Shu beareth up (_i.e._, the heavens), to stretch out the\n  waters over the mountains, and to make to spring up that which groweth\n  upon the hills, and the grain (?) which shooteth upon the earth, and\n  he giveth increase by water and by land. Gods celestial and gods\n  terrestrial transfer themselves to the service of thy son Horus, and\n  they follow him into his hall [where] a decree is passed that he shall\n  be lord over them, and they do [his will] straightway.\n\n  \"Let thy heart rejoice, O lord of the gods, let thy heart rejoice\n  greatly; Egypt and the Red Land are at peace, and they serve humbly\n  under thy sovereign power. The temples are stablished upon their own\n  lands, cities and nomes possess securely the goods which they have in\n  their names, and we will make unto thee the divine offerings which we\n  are bound to make, and offer sacrifices in thy name for ever.\n  Acclamations are made in thy name, libations are poured out to thy KA,\n  and sepulchral meals [are brought unto thee] by the spirits who are in\n  thy following, and water is sprinkled ... on each side of the souls of\n  the dead in this land. Every plan for thee which hath been decreed by\n  the commands of R[=a] from the beginning hath been perfected. Now\n  therefore, O son of Nut, thou art crowned as Neb-er-tcher is crowned\n  at his rising. Thou livest, thou art stablished, thou renewest thy\n  youth, and thou art true and perfect; thy father R[=a] maketh strong\n  thy members, and the company of the gods make acclamations unto thee.\n  The goddess Isis is with thee and she never leaveth thee; [thou art]\n  not overthrown by thine enemies. The lords of all lands praise thy\n  beauties, even as they praise R[=a] when he riseth at the beginning of\n  each day. Thou risest up like an exalted being upon thy standard, thy\n  beauties lift up the face [of man] and make long [his] stride. The\n  sovereignty of thy father Seb hath, been given unto thee, and the\n  goddess Nut, thy mother, who gave birth to the gods, brought thee\n  forth as the firstborn, of five gods, and created thy beauties and\n  fashioned thy members. Thou art established as king, the white crown\n  is upon thy head, and thou hast grasped in thy hands the crook and\n  whip; whilst thou wert in the womb, and hadst not as yet come forth\n  therefrom upon the earth, thou wert crowned lord of the two lands, and\n  the 'Atef' crown of R[=a] was upon thy brow. The gods come unto thee\n  bowing low to the ground, and they hold thee in fear; they retreat and\n  depart when, they see thee with the terror of R[=a], and the victory\n  of thy Majesty is in their hearts. Life is with thee, and offerings of\n  meat and drink follow thee, and that which is thy due is offered up\n  before thy face.\"\n\nIn one paragraph of another somewhat similar hymn [Footnote: See\n_Chapters of Coming Forth by Day_, p. 342.] other aspects of Osiris are\ndescribed, and after the words \"Homage to thee, O Governor of those who\nare in Amentet,\" he is called the being who \"giveth birth unto men and\nwomen a second time,\" [Footnote: The words are _mes tememu em nem_.]\n_i.e._, \"who maketh mortals to be born again.\" As the whole paragraph\nrefers to Osiris \"renewing himself,\" and to his making himself \"young\nlike unto R[=a] each and every day,\" there can be no doubt that the\nresurrection of the dead, that is to say, their birth into a new life,\nis what the writer means by the second birth of men and women. From this\npassage also we may see that Osiris has become the equal of R[=a], and\nthat he has passed from being the god of the dead to being the god of\nthe living. Moreover, at the time when the above extracts were copied\nOsiris was not only assumed to have occupied the position which R[=a]\nformerly held, but his son Horus, who was begotten after his death, was,\nby virtue of his victory over Set, admitted to be the heir and successor\nof Osiris. And he not only succeeded to the \"rank and dignity\" of his\nfather Osiris, but in his aspect of \"avenger of his father,\" he\ngradually acquired the peculiar position of intermediary and intercessor\non behalf of the children of men. Thus in the Judgment Scene he leads\nthe deceased into the presence of Osiris and makes an appeal to his\nfather that the deceased may be allowed to enjoy the benefits enjoyed by\nall those who are \"true of voice\" and justified in the judgment. Such an\nappeal, addressed to Osiris in the presence of Isis, from the son born\nunder such remarkable circumstances was, the Egyptian thought, certain\nof acceptance; and the offspring of a father, after the death of whose\nbody he was begotten, was naturally the best advocate for the deceased.\n\nBut although such exalted ideas of Osiris and his position among the\ngods obtained generally in Egypt during the XVIIIth dynasty (about B.C.\n1600) there is evidence that some believed that in spite of every\nprecaution the body might decay, and that it was necessary to make a\nspecial appeal unto Osiris if this dire result was to be avoided. The\nfollowing remarkable prayer was first found inscribed upon a linen\nswathing which had enveloped the mummy of Thothmes III., but since that\ntime the text, written in hieroglyphics, has been found inscribed upon\nthe _Papyrus of Nu_, [Footnote: Brit. Mus., No. 10,477, sheet 18. I have\npublished the text in my _Chapters of Coming Forth by Day_, pp.\n398-402.] and it is, of course, to be found also in the late papyrus\npreserved at Turin, which the late Dr. Lepsius published so far back as\n1842. This text, which is now generally known as Chapter CLIV of the\nBook of the Dead, is entitled \"The Chapter of not letting the body\nperish.\" The text begins:--\n\n  \"Homage to thee, O my divine father Osiris! I have come to thee that\n  thou mayest embalm, yea embalm these my members, for I would not\n  perish and come to an end, [but would be] even like unto my divine\n  father Khepera, the divine type of him that never saw corruption.\n  Come, then, and make me to have the mastery over my breath, O thou\n  lord of the winds, who dost magnify those divine beings who are like\n  unto thyself. Stablish thou me, then, and strengthen me, O lord of the\n  funeral chest. Grant thou that I may enter into the land of\n  everlastingness, even as it was granted unto thee, and unto thy father\n  Temu, O thou whose body did not see corruption, and who thyself never\n  sawest corruption. I have never wrought that which thou hatest, nay, I\n  have uttered acclamations with those who have loved thy KA. Let not my\n  body turn into worms, but deliver me [from them] even as thou didst\n  deliver thyself. I beseech thee, let me not fall into rottenness as\n  thou dost let every god, and every goddess, and every animal, and\n  every reptile to see corruption when the soul hath gone forth from\n  them after their death. For when the soul departeth, a man seeth\n  corruption, and the bones of his body rot and become wholly\n  loathsomeness, the members decay piecemeal, the bones crumble into an\n  inert mass, the flesh turneth into foetid liquid, and he becometh a\n  brother unto the decay which cometh upon him. And he turneth into a\n  host of worms, and he becometh a mass of worms, and an end is made of\n  him, and he perisheth in the sight of the god Shu even as doth every\n  god, and every goddess, and every feathered fowl, and every fish, and\n  every creeping thing, and every reptile, and every animal, and every\n  thing whatsoever. When the worms see me and know me, let them fall\n  upon their bellies, and let the fear of me terrify them; and thus let\n  it be with every creature after [my] death, whether it be animal, or\n  bird, or fish, or worm, or reptile. And let life arise out of death.\n  Let not decay caused by any reptile make an end [of me], and let not\n  them come against me in their various forms. Do not thou give me over\n  unto that slaughterer who dwelleth in his torture-chamber (?), who\n  killeth the members of the body and maketh them to rot, who worketh\n  destruction upon many dead bodies, whilst he himself remaineth hidden\n  and liveth by slaughter; let me live and perform his message, and let\n  me do that which is commanded by him. Gave me not over unto his\n  fingers, and let him not gain, the mastery over me, for I am under thy\n  command, O lord of the gods.\n\n  \"Homage to thee; O my divine father Osiris, thou hast thy being with\n  thy members. Thou didst not decay, thou didst not become worms, thou\n  didst not diminish, thou didst not become corruption, thou didst not\n  putrefy, and thou didst not turn into worms.\"\n\nThe deceased then identifying himself with Khepera, the god who created\nOsiris and his company of gods, says:--\n\n  \"I am the god Khepera, and my members shall have an everlasting\n  existence. I shall not decay, I shall not rot, I shall not putrefy, I\n  shall not turn into worms, and I shall not see corruption under the\n  eye of the god Shu. I shall have my being, I shall have my being; I\n  shall live, I shall live; I shall germinate, I shall germinate, I\n  shall germinate; I shall wake up in peace. I shall not putrefy; my\n  bowels shall not perish; I shall not suffer injury; mine eye shall not\n  decay; the form of my countenance shall not disappear; mine ear shall\n  not become deaf; my head shall not be separated from my neck; my\n  tongue shall not be carried away; my hair shall not be cut off; mine\n  eyebrows shall not be shaved off, and no baleful injury shall come\n  upon me. My body shall be stablished, and it shall neither fall into\n  ruin, nor be destroyed on this earth.\"\n\nJudging from such passages as those given above we might think that\ncertain of the Egyptians expected a resurrection of the physical body,\nand the mention of the various members of the body seems to make this\nview certain. But the body of which the incorruption and immortality are\nso strongly declared is the S[=A]HU; or spiritual body, that sprang into\nexistence out of the physical body, which had become transformed by\nmeans of the prayers that had been recited and the ceremonies that had\nbeen performed on the day of the funeral, or on that wherein it was laid\nin the tomb. It is interesting to notice that no mention is made of meat\nor drink in the CLIVth Chapter, and the only thing which the deceased\nrefers to as necessary for his existence is air, which he obtains\nthrough, the god Temu, the god who is always depicted in human form; the\ngod is here mentioned in his aspect of the night Sun as opposed to R[=a]\nthe day Sun, and a comparison of the Sun's daily death with the death of\nthe deceased is intended to be made. The deposit of the head of the God-man\nOsiris at Abydos has already been mentioned, and the belief that it\nwas preserved there was common throughout Egypt. But in the text quoted\nabove the deceased says, \"My head shall not be separated from my neck,\"\nwhich seems to indicate that he wished to keep his body whole,\nnotwithstanding that Osiris was almighty, and could restore the limbs\nand reconstitute the body, even as he had done for his own limbs and\nbody which had been hacked to pieces by Set. Chapter XLIII of the Book\nof the Dead [Footnote: See _The Chapters of Coming Forth by Day_, p.\n98.] also has an important reference to the head of Osiris. It is\nentitled \"The Chapter of not letting the head of a man be cut off from\nhim in the underworld,\" and must be of considerable antiquity. In it the\ndeceased says: \"I am the Great One, the son of the Great One; I am Fire,\nand the son of the Fire, to whom was given his head after it had been\ncut off. The head of Osiris was not taken away from him, let not the\nhead of the deceased be taken away from him. I have knit myself together\n(_or_ reconstituted myself); I have made myself whole and complete; I\nhave renewed my youth; I am Osiris, the lord of eternity.\"\n\nFrom the above it would seem that, according to one version of the\nOsiris story, the head of Osiris was not only cut off, but that it was\npassed through the fire also; and if this version be very ancient, as it\nwell may be and probably is, it takes us back to prehistoric times in\nEgypt when the bodies of the dead were mutilated and burned. Prof.\nWiedemann thinks [Footnote: See J. de Morgan, _Ethnographie\nPr\u00e9historique_, p. 210.] that the mutilation and breaking of the bodies\nof the dead were the results of the belief that in order to make the KA,\nor \"double,\" leave this earth, the body to which it belonged must be\nbroken, and he instances the fact that objects of every kind were broken\nat the time when they were placed in the tombs. He traces also a\ntransient custom in the prehistoric graves of Egypt where the methods of\nburying the body whole and broken into pieces seem to be mingled, for\nthough in some of them the body has been broken into pieces, it is\nevident that successful attempts have been made to reconstitute it by\nlaying the pieces as far as possible in their proper places. And it may\nbe this custom which is referred to in various places in the Book of the\nDead, when the deceased declares that he has collected his limbs \"and\nmade his body whole again,\" and already in the Vth dynasty King Teta is\nthus addressed--\"Rise up, O thou Teta! Thou hast received thy head, thou\nhast knitted together thy bones, [Footnote: _Recueil de Travaux_, tom.\nv. p. 40 (I. 287).] thou hast collected thy members.\"\n\nThe history of Osiris, the god of the resurrection, has now been traced\nfrom the earliest times to the end of the period of the rule of the\npriests of Amen (about B.C. 900), by which time Amen-R[=a] had been\nthrust in among the gods of the underworld, and prayers were made, in\nsome cases, to him instead of to Osiris. From this time onwards Amen\nmaintained this exalted position, and in the Ptolemaic period, in an\naddress to the deceased Ker[=a]sher we read. \"Thy face shineth before\nR[=a], thy soul liveth before Amen, and thy body is renewed before\nOsiris.\" And again it is said, \"Amen is nigh unto thee to make thee to\nlive again.... Amen cometh to thee having the breath of life, and he\ncauseth thee to draw thy breath within thy funeral house.\" But in spite\nof this, Osiris kept and held the highest place in the minds of the\nEgyptians, from first to last, as the God-man, the being who was both\ndivine and human; and no foreign invasion, and no religious or political\ndisturbances, and no influence which any outside peoples could bring to\nbear upon them, succeeded in making them regard the god as anything less\nthan the cause and symbol and type of the resurrection, and of the life\neverlasting. For about five thousand years men were mummified in\nimitation of the mummied form of Osiris; and they went to their graves\nbelieving that their bodies would vanquish the powers of death, and the\ngrave, and decay, because Osiris had vanquished them; and they had\ncertain hope of the resurrection in an immortal, eternal, and spiritual\nbody, because Osiris had risen in a transformed spiritual body, and had\nascended into heaven, where he had become the king and the judge of the\ndead, and had attained unto everlasting life therein.\n\nThe chief reason for the persistence of the worship of Osiris in Egypt\nwas, probably, the fact that it promised both resurrection and eternal\nlife to its followers. Even after the Egyptians had embraced\nChristianity they continued to mummify their dead, and for long after\nthey continued to mingle the attributes of their God and the \"gods\" with\nthose of God Almighty and Christ. The Egyptians of their own will never\ngot away from the belief that the body must be mummified if eternal life\nwas to be assured to the dead, but the Christians, though preaching the\nsame doctrine of the resurrection as the Egyptians, went a step further,\nand insisted that there was no need to mummify the dead at all. St.\nAnthony the Great besought his followers not to embalm his body and keep\nit in a house, but to bury it and to tell no man where it had been\nburied, lest those who loved him should come and draw it forth, and\nmummify it as they were wont to do to the bodies of those whom they\nregarded as saints. \"For long past,\" he said, \"I have entreated the\nbishops and preachers to exhort the people not to continue to observe\nthis useless custom\"; and concerning his own body, he said, \"At the\nresurrection of the dead I shall receive it from the Saviour\nincorruptible.\" [Footnote: See Rosweyde, _Vitae Patrum_, p. 59; _Life of\nSt. Anthony_, by Athanusius (Migne), _Patrologiae_, Scr. Graec, tom. 26,\ncol. 972.] The spread of this idea gave the art of mummifying its\ndeath-blow, and though from innate conservatism, and the love of having\nthe actual bodies of their beloved dead near them, the Egyptians\ncontinued for a time to preserve their dead as before, yet little by\nlittle the reasons for mummifying were forgotten, the knowledge of the\nart died out, the funeral ceremonies were curtailed, the prayers became\na dead letter, and the custom of making mummies became obsolete. With\nthe death of the art died also the belief in and the worship of Osiris,\nwho from being the god of the dead became a dead god, and to the\nChristians of Egypt, at least, his place was filled by Christ, \"the\nfirstfruits of them that slept,\" Whose resurrection and power to grant\neternal life were at that time being preached throughout most of the\nknown world. In Osiris the Christian Egyptians found the prototype of\nChrist, and in the pictures and statues of Isis suckling her son Horus,\nthey perceived the prototypes of the Virgin Mary and her Child. Never\ndid Christianity find elsewhere in the world a people whose minds were\nso thoroughly well prepared to receive its doctrines as the Egyptians.\n\nThis chapter may be fittingly ended by a few extracts from, the _Songs\nof Isis and Nephthys_, which were sung in the Temple of Amen-R[=a] at\nThebes by two priestesses who personified the two goddesses. [Footnote\n1: See my _Hieratic Papyrus of Nesi-Amsu (Archaeologia, vol. III_)]\n\n  \"Hail, thou lord of the underworld, thou Bull of those who are\n  therein, thou Image of R[=a]-Harmachis, thou Babe of beautiful\n  appearance, come thou to us in peace. Thou didst repel thy disasters,\n  thou didst drive away evil hap; Lord, come to us in peace. O Un-nefer,\n  lord of food, thou chief, thou who art of terrible majesty, thou God,\n  president of the gods, when thou dost inundate the land [all] things\n  are engendered. Thou art gentler than the gods. The emanations of thy\n  body make the dead and the living to live, O thou lord of food, thou\n  prince of green herbs, thou mighty lord, thou staff of life, thou\n  giver of offerings to the gods, and of sepulchral meals to the blessed\n  dead. Thy soul flieth after R[=a], thou shinest at dawn, thou settest\n  at twilight, thou risest every day; thou shalt rise on the left hand\n  of Atmu for ever and ever. Thou art the glorious one, the vicar of\n  R[=a]; the company of the gods cometh to thee invoking thy face, the\n  flame whereof reacheth unto thine enemies. We rejoice when thou\n  gatherest together thy bones, and when thou hast made whole thy body\n  daily. Anubis cometh to thee, and the two sisters (_i.e._, Isis and\n  Nephthys) come to thee. They have obtained beautiful things for thee,\n  and they gather together thy limbs for thee, and they seek to put\n  together the mutilated members of thy body. Wipe thou the impurities\n  which are on them upon our hair and come thou to us having no\n  recollection, of that which hath caused thee sorrow. Come thou in thy\n  attribute of 'Prince of the earth,' lay aside thy trepidation and be\n  at peace with us, O Lord. Thou shalt be proclaimed heir of the world,\n  and the One god, and, the fulfiller of the designs of the gods. All\n  the gods invoke thee, come therefore to thy temple and be not afraid.\n  O R[=a] (_i.e._, Osiris), thou art beloved of Isis and Nephthys; rest\n  thou in thy habitation forever.\"\n\n\n\n\nCHAPTER III.\n\n\nTHE \"GODS\" OF THE EGYPTIANS.\n\nThroughout this book we have had to refer frequently to the \"gods\" of\nEgypt; it is now time to explain who and what they were. We have already\nshown how much the monotheistic side of the Egyptian religion resembles\nthat of modern Christian nations, and it will have come as a surprise to\nsome that a people, possessing such exalted ideas of God as the\nEgyptians, could ever have become the byword they did through their\nalleged worship of a multitude of \"gods\" in various forms. It is quite\ntrue that the Egyptians paid honour to a number of gods, a number so\nlarge that the list of their mere names would fill a volume, but it is\nequally true that the educated classes in Egypt at all times never\nplaced the \"gods\" on the same high level as God, and they never imagined\nthat their views on this point could be mistaken. In prehistoric times\nevery little village or town, every district and province, and every\ngreat city, had its own particular god; we may go a step farther, and\nsay that every family of any wealth and position had its own god. The\nwealthy family selected some one to attend to its god, and to minister\nunto his wants, and the poor family contributed, according to its means,\ntowards a common fund for providing a dwelling-house for the god, and\nfor vestments, etc. But the god was an integral part of the family,\nwhether rich or poor, and its destiny was practically locked up with\nthat of the family. The overthrow of the family included the overthrow\nof the god, and seasons of prosperity resulted in abundant offerings,\nnew vestments; perhaps a new shrine, and the like. The god of the\nvillage, although he was a more important being, might be led into\ncaptivity along with the people of the village, but the victory of his\nfollowers in a raid or fight caused the honours paid to him to be\nmagnified and enhanced his renown.\n\nThe gods of provinces or of great cities were, of course, greater than\nthose of villages and private families, and in the large houses\ndedicated to them, _i.e._, temples, a considerable number of them,\nrepresented by statues, would be found. Sometimes the attributes of one\ngod would be ascribed to another, sometimes two or more gods would be\n\"fused\" or united and form one, sometimes gods were imported from remote\nvillages and towns and even from foreign countries, and occasionally a\ncommunity or town would repudiate its god or gods, and adopt a brand new\nset from some neighbouring district Thus the number of the gods was\nalways changing, and the relative position of individual gods was always\nchanging; an obscure and almost unknown, local god to-day might through a\nvictory in war become the chief god of a city, and on the other hand, a\ngod worshipped with abundant offerings and great ceremony one month\nmight sink into insignificance and become to all intents and purposes a\ndead god the next. But besides family and village gods there were\nnational gods, and gods of rivers and mountains, and gods of earth and\nsky, all of which taken together made a formidable number of \"divine\"\nbeings whose good-will had to be secured, and whose ill-will must be\nappeased. Besides these, a number of animals as being sacred to the gods\nwere also considered to be \"divine,\" and fear as well as love made the\nEgyptians add to their numerous classes of gods.\n\nThe gods of Egypt whose names are known to us do not represent all those\nthat have been conceived by the Egyptian imagination, for with them as\nwith much else, the law of the survival of the fittest holds good. Of\nthe gods of the prehistoric man we know nothing, but it is more than\nprobable that some of the gods who were worshipped in dynastic times\nrepresent, in a modified form, the deities of the savage, or\nsemi-savage, Egyptian that held their influence on his mind the longest.\nA typical example of such a god will suffice, namely Thoth, whose\noriginal emblem was the dog-headed ape. In very early times great\nrespect was paid to this animal on account of his sagacity,\nintelligence, and cunning; and the simple-minded Egyptian, when he heard\nhim chattering just before the sunrise and sunset, assumed that he was\nin some way holding converse or was intimately connected with the sun.\nThis idea clung to his mind, and we find in dynastic times, in the\nvignette representing the rising sun, that the apes, who are said to be\nthe transformed openers of the portals of heaven, form a veritable\ncompany of the gods, and at the same time one of the most striking\nfeatures of the scene. Thus an idea which came into being in the most\nremote times passed on from generation to generation until it became\ncrystallized in the best copies of the Book of the Dead, at a period\nwhen Egypt was at its zenith of power and glory. The peculiar species of\nthe dog-headed ape which is represented in statues and on papyri is\nfamous for its cunning, and it was the words which it supplied to Thoth,\nwho in turn transmitted them to Osiris, that enabled Osiris to be \"true\nof voice,\" or triumphant, over his enemies. It is probably in this\ncapacity, _i.e._, as the friend of the dead, that the dog-headed ape\nappears seated upon the top of the standard of the Balance in which the\nheart of the deceased is being weighed against the feather symbolic of\nMa[=a]t; for the commonest titles of the god are \"lord of divine books,\"\n\"lord of divine words,\" _i.e._, the formulae which make the deceased to\nbe obeyed by friend and foe alike in the next world. In later times,\nwhen Thoth came to be represented by the ibis bird, his attributes were\nmultiplied, and he became the god of letters, science, mathematics,\netc.; at the creation he seems to have played a part not unlike that of\n\"wisdom\" which is so beautifully described by the writer of Proverbs\n(see Chap. VIII. vv. 23-31).\n\nWhenever and wherever the Egyptians attempted to set up a system of gods\nthey always found that the old local gods had to be taken into\nconsideration, and a place had to be found for them in the system. This\nmight be done by making them members of triads, or of groups of nine\ngods, now commonly called \"enneads\"; but in one form or other they had\nto appear. The researches made during the last few years have shown that\nthere must have been several large schools of theological thought in\nEgypt, and of each of these the priests did their utmost to proclaim the\nsuperiority of their gods. In dynastic times there must have been great\ncolleges at Heliopolis, Memphis, Abydos, and one or more places in the\nDelta, not to mention the smaller schools of priests which, probably\nexisted at places on both sides of the Nile from Memphis to the south.\nOf the theories and doctrines of all such schools and colleges, those of\nHeliopolis have survived in the completest form, and by careful\nexamination of the funeral texts which were inscribed on the monuments\nof the kings of Egypt of the Vth and VIth dynasties we can say what\nviews they held about many of the gods. At the outset we see that the\ngreat god of Heliopolis was Temu or Atmu, the setting sun, and to him\nthe priests of that place ascribed the attributes which rightly belong\nto R[=a], the Sun-god of the day-time. For some reason or other they\nformulated the idea of a company of the gods, nine in number, which was\ncalled the \"great company _(paut)_ of the gods,\" and at the head of this\ncompany they placed the god Temu. In Chapter XVII of the Book of the\nDead [Footnote: See _Chapters of Coming Forth by Day_, p. 49.] we find\nthe following passage:--\n\n  \"I am the god Temu in his rising; I am the only One. I came into being\n  in Nu. I am R[=a] who rose in the beginning.\"\n\nNext comes the question, \"But who is this?\" And the answer is: \"It is\nR[=a] when at the beginning he rose in the city of Suten-henen\n(Heracleopolis Magna) crowned like a king in rising. The pillars of the\ngod Shu were not as yet created when he was upon the staircase of him\nthat dwelleth in Khemennu (Hermopolis Magna).\" From these statements we\nlearn that Temu and R[=a] were one and the same god, and that he was the\nfirst offspring of the god Nu, the primeval watery mass out of which all\nthe gods came into being. The text continues: \"I am the great god Nu who\ngave birth to himself, and who made his names to come into being and to\nform the company of the gods. But who is this? It is R[=a], the creator\nof the names of his members which came into being in the form of the\ngods who are in the train of R[=a].\" And again: \"I am he who is not\ndriven back among the gods. But who is this? It is Tem, the dweller in\nhis disk, or as others say, it is R[=a] in his rising in the eastern\nhorizon of heaven.\" Thus we learn further that Nu was self-produced, and\nthat the gods are simply the names of his limbs; but then R[=a] is Nu,\nand the gods who are in his train or following are merely\npersonifications of the names of his own members. He who cannot be\ndriven back among the gods is either Temu or R[=a], and so we find that\nNu, Temu, and R[=a] are one and the same god. The priests of Heliopolis\nin setting Temu at the head of their company of the gods thus gave\nR[=a], and Nu also, a place of high honour; they cleverly succeeded in\nmaking their own local god chief of the company, but at the same time\nthey provided the older gods with positions of importance. In this way\nworshippers of R[=a], who had regarded their god as the oldest of the\ngods, would have little cause to complain of the introduction of Temu\ninto the company of the gods, and the local vanity of Heliopolis would\nbe gratified.\n\nBut besides the nine gods who were supposed to form the \"great company\"\nof gods of the city of Heliopolis, there was a second group of nine gods\ncalled the \"little company\" of the gods, and yet a third group of nine\ngods, which formed the least company. Now although the _paut_ or company\nof nine gods might be expected to contain nine always, this was not the\ncase, and the number nine thus applied is sometimes misleading. There\nare several passages extant in texts in which the gods of a _paut_ are\nenumerated, but the total number is sometimes ten and sometimes eleven.\nThis fact is easily explained when we remember that the Egyptians\ndeified the various forms or aspects of a god, or the various phases in\nhis life. Thus the setting sun, called Temu or Atmu, and the rising sun,\ncalled Khepera, and the mid-day sun, called R[=a], were three forms of\nthe same god; and if any one of these three forms was included in a\n_paut_ or company of nine gods, the other two forms were also included\nby implication, even though the _paut_ then contained eleven, instead of\nnine gods. Similarly, the various forms of each god or goddess of the\n_paut_ were understood to be included in it, however large the total\nnumber of gods might become. We are not, therefore, to imagine that the\nthree companies of the gods were limited in number to 9 x 3, or\ntwenty-seven, even though the symbol for god be given twenty-seven times\nin the texts.\n\nWe have already alluded to the great number of gods who were known to\nthe Egyptians, but it will be readily imagined that it was only those\nwho were thought to deal with man's destiny, here and hereafter, who\nobtained the worship and reverence of the people of Egypt. These were,\ncomparatively, limited in number, and in fact may be said to consist of\nthe members of the great company of the gods of Heliopolis, that is to\nsay, of the gods who belonged to the cycle of Osiris. These may be\nbriefly described as follows:--\n\n  1. TEMU or ATMU, _i.e._, the \"closer\" of the day, just as Ptah was the\n  \"opener\" of the day. In the story of the creation he declares that he\n  evolved himself under the form of the god Khepera, and in hymns he is\n  said to be the \"maker of the gods\", \"the creator of men\", etc., and he\n  usurped the position of R[=a] among the gods of Egypt. His worship\n  must have been already very ancient at the time of the kings of the\n  Vth dynasty, for his traditional form is that of a man at that time.\n\n  2. SHU was the firstborn son of Temu. According to one legend he\n  sprang direct from the god, and according to another the goddess\n  Hathor was his mother; yet a third legend makes him the son of Temu by\n  the goddess Ius[=a]set. He it was who made his way between the gods\n  Seb and Nut and raised up the latter to form the sky, and this belief\n  is commemorated by the figures of this god in which he is represented\n  as a god raising himself up from the earth with the sun's disk on his\n  shoulders. As a power of nature he typified the light, and, standing\n  on the top of a staircase at Hermopolis Magua, [Footnote: See above,\n  pp. 69 and 89.] he raised up the sky and held it up during each day.\n  To assist him in this work he placed a pillar at each of the cardinal\n  points, and the \"supports of Shu\" are thus the props of the sky.\n\n  3. TEFNUT was the twin-sister of Shu; as a power of nature she\n  typified moisture or some aspect of the sun's heat, but as a god of\n  the dead she seems to have been, in some way, connected with the\n  supply of drink to the deceased. Her brother Shu was the right eye of\n  Temu, and she was the left, _i.e._, Shu represented an aspect of the\n  Sun, and Tefnut of the Moon. The gods Temu, Shu, and Tefnut thus\n  formed a trinity, and in the story of the creation the god Temu says,\n  after describing how Shu and Tefnut proceeded from himself, \"thus from\n  being one god I became three.\"\n\n  4. SEB was the son of the god Shu. He is called the \"Erp[=a],\" _i.e._,\n  the \"hereditary chief\" of the gods, and the \"father of the gods,\"\n  these being, of course, Osiris, Isis, Set, and Nephthys. He was\n  originally the god of the earth, but later he became a god of the dead\n  as representing the earth wherein the deceased was laid. One legend\n  identifies him with the goose, the bird which, in later times was\n  sacred to him, and he is often called the \"Great Cackler,\" in allusion\n  to the idea that he made the primeval egg from which the world came\n  into being.\n\n  5. NUT was the wife of Seb and the mother of Osiris, Isis, Set, and\n  Nephthys. Originally she was the personification of the sky, and\n  represented the feminine principle which was active at the creation of\n  the universe. According to an old view, Seb and Nut existed in the\n  primeval watery abyss side by side with Shu and Tefnut; and later Seb\n  became the earth and Nut the sky. These deities were supposed to unite\n  every evening, and to remain embraced until the morning, when the god\n  Shu separated them, and set the goddess of the sky upon his four\n  pillars until the evening. Nut was, naturally, regarded as the mother\n  of the gods and of all things living, and she and her husband Seb were\n  considered to be the givers of food, not only to the living but also\n  to the dead. Though different views were current in Egypt as to the\n  exact location of the heaven of the beatified dead, yet all schools of\n  thought in all periods assigned it to some region in the sky, and the\n  abundant allusions in the texts to the heavenly bodies--that is, the\n  sun, moon, and stars--which the deceased dwells with, prove that the\n  final abode of the souls of the righteous was not upon earth. The\n  goddess Nut is sometimes represented as a female along whose body the\n  sun travels, and sometimes as a cow; the tree sacred to her was the\n  sycamore.\n\n  6. Osiris was the son of Seb and Nut, the husband of Isis and the\n  father of Horus. The history of this god is given elsewhere in this\n  book so fully that it is only necessary to refer briefly to him. He\n  was held to be a man although of divine origin; he lived and reigned\n  as a king on this earth; he was treacherously murdered by his brother\n  Set, and his body was cut up into fourteen pieces, which were\n  scattered about Egypt; after his death, Isis, by the use of magical\n  formulae supplied to her by Thoth, succeeded in raising him to life,\n  and he begot a son called Horus; when Horus was grown up, he engaged\n  in combat with Set, and overcame him, and thus \"avenged his father\";\n  by means of magical formulae, supplied to him by Thoth, Osiris\n  reconstituted and revivified his body, and became the type of the\n  resurrection and the symbol of immortality; he was also the hope, the\n  judge, and the god of the dead, probably even in pre-dynastic times.\n  Osiris was in one aspect a solar deity, and originally he seems to\n  have represented the sun after it had set; but he is also identified\n  with the moon. In the XVIIIth dynasty, however, he is already the\n  equal of R[=a], and later the attributes of God and of all the \"gods\"\n  were ascribed to him.\n\n  7. Isis was the wife of Osiris and mother of Horus; as a nature\n  goddess she had a place in the boat of the sun at the creation, when\n  she probably typified the dawn. By reason of her success in\n  revivifying her husband's body by means of the utterance of magical\n  formulae, she is called the \"lady of enchantments.\" Her wanderings in\n  search of her husband's body, and the sorrow which she endured in\n  bringing forth and rearing her child in the papyrus swamps of the\n  Delta, and the persecution which she suffered at the hands of her\n  husband's enemies, form the subject of many allusions in texts of all\n  periods. She has various aspects, but the one which appealed most to\n  the imagination of the Egyptians, was that of \"divine mother\"; in this\n  character thousands of statues represent her seated and suckling her\n  child Horus whom she holds upon her knees.\n\n  8. Set was the son of Seb and Nut, and the husband of Nephthys. At a\n  very early period he was regarded as the brother and friend of \"Horus\n  the Elder,\" the Aroueris of the Greeks, and Set represented the night\n  whilst Horus represented the day. Each of these gods performed many\n  offices of a friendly nature for the dead, and among others they set\n  up and held the ladder by which the deceased made his way from this\n  earth to heaven, and helped him to ascend it. But, at a later period,\n  the views of the Egyptians concerning Set changed, and soon after the\n  reign of the kings called \"Seti,\" _i.e._, those whose names were based\n  upon that of the god, he became the personification of all evil, and\n  of all that is horrible and terrible in nature, such as the desert in\n  its most desolate form, the storm and the tempest, etc. Set, as a\n  power of nature, was always waging war with Horus the Elder, _i.e._,\n  the night did battle with the day for supremacy; both gods, however,\n  sprang from the same source, for the heads of both are, in one scene,\n  made to belong to one body. When Horus, the son of Isis, had grown up,\n  he did battle with Set, who had murdered Horus's father Osiris, and\n  vanquished him; in many texts these two originally distinct fights are\n  confused, and the two Horus gods also. The conquest of Set by Horus in\n  the first conflict typified only the defeat of the night by the day,\n  but the defeat of Set in the second seems to have been understood as\n  the victory of life over death, and of good over evil. The symbol of\n  Set was an animal with a head something like that of a camel, but it\n  has not yet been satisfactorily identified; figures of the god are\n  uncommon, for most of them were destroyed by the Egyptians when they\n  changed their views about him.\n\n  9. NEPHTHYS was the sister of Isis and her companion in all her\n  wanderings and troubles; like her she had a place in the boat of the\n  Sun at creation, when she probably typified the twilight or very early\n  night. She was, according to one legend, the mother of Anubis by\n  Osiris, but in the texts his father is declared to be R[=a]. In\n  funeral papyri, stelae, etc., she always accompanies Isis in her\n  ministrations to the dead, and as she assisted Osiris and Isis to\n  defeat the wickedness of her own husband (Set), so she helped the\n  deceased to overcome the powers of death and the grave.\n\nHere then we have the nine gods of the divine company of Heliopolis, but\nno mention is made of Horus, the son of Isis, who played such an\nimportant part in the history of his father Osiris, and nothing is said\nabout Thoth; both gods are, however, included in the company in various\npassages of the text, and it may be that their omission from it is the\nresult of an error of the scribe. We have already given the chief\ndetails of the history of the gods Horus and Thoth, and the principal\ngods of the other companies may now be briefly named.\n\n  NU was the \"father of the gods,\" and progenitor of the \"great company\n  of the gods\"; he was the primeval watery mass out of which all things\n  came.\n\n  PTAH was one of the most active of the three great gods who carried\n  out the commands of Thoth, who gave expression in words to the will of\n  the primeval, creative Power; he was self-created, and was a form of\n  the Sun-god R[=a] as the \"Opener\" of the day. From certain allusions\n  in the Book of the Dead he is known to have \"opened the mouth\"\n  [Footnote: \"May the god Ptah open my mouth\"; \"may the god Shu open my\n  mouth with his implement of iron wherewith he opened the mouth of the\n  gods\" (Chap. XXIII.)] of the gods, and it is in this capacity that he\n  became a god of the cycle of Osiris. His feminine counterpart was the\n  goddess SEKHET, and the third member of the triad of which he was the\n  chief was NEFER-TEMU.\n\n  PTAH-SEKER is the dual god formed by fusing Seker, the Egyptian name\n  of the incarnation of the Apis Bull of Memphis, with Ptah.\n\n  PTAH-SEKER-AUSAR was a triune god who, in brief, symbolized life,\n  death, and the resurrection.\n\n  KHNEMU was one of the old cosmic gods who assisted Ptah in carrying\n  out the commands of Thoth, who gave expression in words to the will of\n  the primeval, creative Power, he is described as \"the maker of things\n  which are, the creator of things which shall be, the source of created\n  things, the father of fathers, and the mother of mothers.\" It was he\n  who, according to one legend, fashioned man upon a potter's wheel.\n\n  KHEPERA was an old primeval god, and the type of matter which contains\n  within itself the germ of life which is about to spring into a new\n  existence; thus he represented the dead body from which the spiritual\n  body was about to rise. He is depicted in the form of a man having a\n  beetle for a head, and this insect became his emblem because it was\n  supposed to be self-begotten and self-produced. To the present day\n  certain of the inhabitants of the S\u00fbd\u00e2n, pound the dried scarabaeus or\n  beetle and drink it in water, believing that it will insure them a\n  numerous progeny. The name \"Khepera\" means \"he who rolls,\" and when\n  the insect's habit of rolling along its ball filled with eggs is taken\n  into consideration, the appropriateness of the name is apparent. As\n  the ball of eggs rolls along the germs mature and burst into life; and\n  as the sun rolls across the sky emitting light and heat and with them\n  life, so earthly things are produced and have their being by virtue\n  thereof.\n\n  R[=A] was probably the oldest of the gods worshipped in Egypt, and his\n  name belongs to such a remote period that its meaning is unknown. He\n  was in all periods the visible emblem of God, and was the god of this\n  earth to whom offerings and sacrifices were made daily; time began\n  when R[=a] appeared above the horizon at creation in the form of the\n  Sun, and the life of a man was compared to his daily course at a very\n  early date. R[=a] was supposed to sail over heaven in two boats, the\n  [=A]TET or M[=A] TET boat in which he journeyed from sunrise until\n  noon, and the SEKTET boat in which he journeyed from noon until\n  sunset. At his rising he was attacked by [=A]pep, a mighty \"dragon\" or\n  serpent, the type of evil and darkness, and with this monster he did\n  battle until the fiery darts which he discharged into the body of\n  =Apep scorched and burnt him up; the fiends that were in attendance\n  upon this terrible foe were also destroyed by fire, and their bodies\n  were hacked in pieces. A repetition of this story is given in the\n  legend of the fight between Horus and Set, and in both forms it\n  represented originally the fight which was supposed to go on daily\n  between light and darkness. Later, however, when Osiris had usurped\n  the position of R[=a], and Horus represented a divine power who was\n  about to avenge the cruel murder of his father, and the wrong which\n  had been done to him, the moral conceptions of right and wrong, good\n  and evil, truth and falsehood were applied to light and darkness, that\n  is to say, to Horus and Set.\n\nAs R[=a] was the \"father of the gods,\" it was natural that every god\nshould represent some phase of him, and that he should represent every\ngod. A good illustration of this fact is afforded by a Hymn to R[=a], a\nfine copy of which is found inscribed on the walls of the sloping\ncorridor in the tomb of Seti I., about B.C. 1370, from which we quote\nthe following:--\n\n  11. \"Praise be unto thee, O R[=a], thou exalted Power, who dost enter\n  into the habitations of Ament, behold [thy] body is Temu.\n\n  12. \"Praise be unto thee, O R[=a], thou exalted Power, who dost enter\n  into the hidden place of Anubis, behold, [thy] body is Khepera.\n\n  13. \"Praise be unto thee, O R[=a], thou exalted Power, whose duration\n  of life is greater than that of the hidden forms, behold [thy] body is\n  Shu.\n\n  14. \"Praise be unto thee, O R[=a], thou exalted Power, .... behold\n  [thy] body is Tefnut.\n\n  15. \"Praise be unto thee, O R[=a], thou exalted Power, who bringest\n  forth, green things in their season, behold [thy] body is Seb.\n\n  16. \"Praise be unto thee, O R[=a], thou exalted Power, thou mighty\n  being who dost judge,... behold [thy] body is Nut.\n\n  17. \"Praise be unto thee, O R[=a], thou exalted Power, the lord....\n  behold [thy] body is Isis.\n\n  18. \"Praise be unto thee, O R[=a], thou exalted Power, whose head\n  giveth light to that which is in front of thee, behold [thy] body is\n  Nephthys.\n\n  19. \"Praise be unto thee, O R[=a], thou exalted Power, thou source of\n  the divine members, thou One, who bringest into being that which hath\n  been begotten, behold [thy] body is Horus.\n\n  20. \"Praise be unto thee, O R[=a], thou exalted Power, who dost dwell\n  in and illumine the celestial deep, behold [thy] body is Nu.\"\n  [Footnote: For the text see _Annales du Mus\u00e9e Guimet: Le Tombeau de\n  Seti 1_. (ed. Lef\u00e9bure), Paris, 1886, pl. v.]\n\nIn the paragraphs which follow R[=a] is identified with a large number\nof gods and divine personages whose names are not of such common\noccurrence in the texts as those given above, and in one way or another\nthe attributes of all the gods are ascribed to him. At the time when the\nhymn was written it is clear that polytheism, not pantheism as some\nwould have it, was in the ascendant, and notwithstanding the fact that\nthe Theban god Amen was gradually being forced to the headship of the\ncompanies of the gods of Egypt, we find everywhere the attempt being\nmade to emphasize the view that every god, whether foreign or native,\nwas an aspect or form of R[=a].\n\nThe god Amen just referred to was originally a local god of Thebes,\nwhose shrine was either founded or rebuilt as far back as the XIIth\ndynasty, about B.C. 2500. This \"hidden\" god, for such is the meaning of\nthe name Amen, was essentially a god of the south of Egypt, but when the\nTheban kings vanquished their foes in the north, and so became masters\nof the whole country, Amen became a god of the first importance, and the\nkings of the XVIIIth, XIXth, and XXth dynasties endowed his temples on a\nlavish scale. The priests of the god called Amen \"the king of the gods,\"\nand they endeavoured to make all Egypt accept him as such, but in spite\nof their power they saw that they could not bring this result about\nunless they identified him with the oldest gods of the land. They\ndeclared that he represented the hidden and mysterious power which\ncreated and sustains the universe, and that the sun was the symbol of\nthis power; they therefore added his name to that of R[=a], and in this\nform he gradually usurped the attributes and powers of Nu, Khnemu, Ptah,\nH[=a]pi, and other great gods. A revolt headed by Amen-hetep, or\nAmenophis IV. (about B.C. 1500), took place against the supremacy of\nAmen in the middle of the XVIIIth dynasty, but it was unsuccessful. This\nking hated the god and his name so strongly that he changed his own name\ninto that of \"Khu-en-Aten,\" _i.e._, \"the glory of the solar Disk,\" and\nordered the name of Amen to be obliterated, wherever possible, on\ntemples and other great monuments; and this was actually done in many\nplaces. It is impossible to say exactly what the religious views of the\nking were, but it is certain that he wished to substitute the cult of\nAten, a form of the Sun-god worshipped at Annu (_i.e._, On or\nHeliopolis) in very ancient times, for that of Amen. \"Aten\" means\nliterally the \"Disk of the Sun,\" and though it is difficult to\nunderstand at this distance of time in what the difference between the\nworship of R[=a] and the worship of \"R[=a] in his Disk\" consisted, we\nmay be certain that there must have been some subtle, theological\ndistinction between them. But whatever the difference may have been, it\nwas sufficient to make Amenophis forsake the old capital Thebes and\nwithdraw to a place [Footnote: The site is marked by the ruins of Tell\nel-Amarna.]some distance to the north of that city, where he carried on\nthe worship of his beloved god Aten. In the pictures of the Aten worship\nwhich have come down to us the god appears in the form of a disk from\nwhich proceed a number of arms and hands that bestow life upon his\nworshippers. After the death of Amenophis the cult of Aten declined, and\nAmen resumed his sway over the minds of the Egyptians.\n\nWant of space forbids the insertion here of a full list of the titles of\nAmen, and a brief extract from the Papyrus of the Princess Nesi-Khensu\n[Footnote: For a hieroglyphic transcript of the hieratic text, see\nMaspero, _M\u00e9moires_, tom. i., p. 594 ff.] must suffice to describe the\nestimation in which the god was held about B.C. 1000. In this Amen is\naddressed as \"the holy god, the lord of all the gods, Amen-R[=a], the\nlord of the thrones of the world, the prince of Apt (_i.e._, Karnak),\nthe holy soul who came into being in the beginning, the great god who\nliveth by right and truth, the first ennead who gave birth unto the\nother two enneads, [Footnote: _i.e._, the great, the little, and the\nleast companies of the gods; each company (_paut_) contained nine gods.]\nthe being in whom every god existeth, the One of One, the creator of the\nthings which came into being when the earth took form in the beginning,\nwhose births are hidden, whose forms are manifold, and whose growth\ncannot be known. The holy Form, beloved and terrible and mighty.... the\nlord of space, the mighty One of the form of Khepera, who came into\nexistence through Khepera, the lord of the form of Khepera; when he came\ninto being nothing existed except himself. He shone upon the earth from\nprimeval time, he the Disk, the prince of light and radiance.... When\nthis holy god moulded himself, the heavens and the earth were made by\nhis heart (_or_ mind).... He is the Disk of the Moon, the beauties\nwhereof pervade the heavens and the earth, the untiring and beneficent\nking whose will germinateth from rising to setting, from whose divine\neyes men and women come forth, and from whose mouth the gods do come,\nand [by whom] food and meat and drink are made and provided, and [by\nwhom] the things which exist are created. He is the lord of time, and he\ntraverseth eternity; he is the aged one who reneweth his youth.... He is\nthe Being who cannot be known, and he is more hidden than all the\ngods.... He giveth long life and multiplieth the years of those who are\nfavoured by him, he is the gracious protector of him whom he setteth in\nhis heart, and he is the fashioner of eternity and everlastingness. He\nis the king of the North and of the South, Amen-R[=a], king of the gods,\nthe lord of heaven, and of earth, and of the waters and of the\nmountains, with whose coming into being the earth began its existence,\nthe mighty one, more princely than, all the gods of the first company.\"\n\nIn the above extract, it will be noticed that Amen is called the \"One of\nOne,\" or the \"One One,\" a title which has been explained as having no\nreference whatever to the unity of God as understood in modern times:\nbut unless these words are intended to express the idea of unity, what\nis their meaning? It is also said that he is \"without second,\" and thus\nthere is no doubt whatever that when the Egyptians declared their god to\nbe One, and without a second, they meant precisely what the Hebrews and\nArabs meant when they declared their God to be One. [Footnote: See\nDeut., vi. 4; and _Koran_, chapter cxii.] Such a God was an entirely\ndifferent Being from the personifications of the powers of nature and\nthe existences which, for want of a better name, have been called\n\"gods.\"\n\nBut, besides R[=a], there existed in very early times a god called\nHORUS, whose symbol was the hawk, which, it seems, was the first living\nthing worshipped by the Egyptians; Horus was the Sun-god, like R[=a],\nand in later times was confounded with Horus the son of Isis. The chief\nforms of Horus given in the texts are: (1) HERU-UR (Aroueris), (2)\nHERU-MERTI, (3) HERU-NUB, (4) HERU-KHENT-KHAT, (5) HERU-KHENT-AN-MAA, (6)\nHERU-KHUTI, (7) HERU-SAM-TAUI, (8) HERU-HEKENNU, (9) HERU-BEHUTET.\nConnected with one of the forms of Horus, originally, were the four gods\nof the cardinal points, or the \"four, spirits of Horus,\" who supported\nheaven at its four corners; their names were HAPI, TUAMUTEE, AMSET, and\nQEBHSENNUF, and they represented the north, east, south, and west\nrespectively. The intestines of the dead were embalmed and placed in\nfour jars, each being under the protection, of one of these four gods.\nOther important gods of the dead are: (1) ANUBIS, the son of R[=a] or\nOsiris, who presided over the abode of the dead, and with AP-UAT shared\nthe dominion of the \"funeral mountain\"; the symbol of each of these gods\nis a jackal. (2) HU and SA, the children of Temu, or R[=a], who appear\nin the boat of the sun at the creation, and later in the Judgment Scene.\n(3) The goddess MA[=A]T, who was associated with Thoth, Ptah, and Khnemu\nin the work of creation; the name means \"straight,\" hence what is right,\ntrue, truth, real, genuine, upright, righteous, just, steadfast,\nunalterable, and the like. (4) The goddess HET-HERT (Hathor), _i.e._,\nthe \"house of Horus,\" which was that part of the sky where the sun rose\nand set. The sycamore tree was sacred to her, and the deceased prays to\nbe fed by her with celestial food from out of it (5) The goddess\nMEH-URT, who represented that portion of the sky in which the sun takes\nhis daily course; here it was, according to the view held at one period\nat least, that the judgment of the deceased was supposed to take place.\n(6) NEITH, the mother of SEBEK, who was also a goddess of the eastern\nportion of the sky. (7) SEKHET and BAST, who are represented with the\nheads of a lion and a cat, and who were symbols of the destroying,\nscorching power of the sun, and of the gentle heat thereof,\nrespectively. (8) SERQ, who was a form of Isis. (9) TA-URT (Thoueris),\nwho was the genetrix of the gods. (10) UATCHET, who was a form of\nHather, and who had dominion over the northern sky, just as NEKHEBET was\nmistress of the southern sky. (11) NEHEB-KA, who was a goddess who\npossessed magical powers, and in some respects resembled Isis in her\nattributes. (12) SEBAK, who was a form of the Sun-god, and was in later\ntimes confounded with Sebak, or Sebek, the friend of Set. (13) AMSU (or\nMIN or KUEM), who was the personification of the generative and\nreproductive powers of nature. (14) BEB or BABA, who was the \"firstborn\nson of Osiris.\" (15) H[=a]pi, who was the god of the Nile, and with whom\nmost of the great gods were identified.\n\nThe names of the beings who at one time or another were called \"gods\" in\nEgypt are so numerous that a mere list of them would fill scores of\npages, and in a work of this kind would be out of place. The reader is,\ntherefore, referred to Lanzone's _Mitologia Egizia_, where a\nconsiderable number are enumerated and described.\n\n\n\n\nCHAPTER IV.\n\n\nTHE JUDGMENT OF THE DEAD.\n\nThe belief that the deeds done in the body would be subjected to an\nanalysis and scrutiny by the divine powers after the death of a man\nbelongs to the earliest period of Egyptian civilization, and this belief\nremained substantially the same in all generations. Though we have no\ninformation as to the locality where the Last Judgment took place, or\nwhether the Egyptian soul passed into the judgment-hall immediately\nafter the death of the body, or after the mummification was ended and\nthe body was deposited in the tomb, it is quite certain that the belief\nin the judgment was as deeply rooted in the Egyptians as the belief in\nimmortality. There seems to have been no idea of a general judgment when\nall those who had lived in the world should receive their reward for the\ndeeds done in the body; on the contrary, all the evidence available goes\nto show that each soul was dealt with individually, and was either\npermitted to pass into the kingdom of Osiris and of the blessed, or was\ndestroyed straightway. Certain passages in the texts seem to suggest the\nidea of the existence of a place for departed spirits wherein the souls\ncondemned in the judgment might dwell, but it must be remembered that it\nwas the enemies of R[=a], the Sun-god, that inhabited this region; and\nit is impossible to imagine that the divine powers who presided over the\njudgment would permit the souls of the wicked to live after they had\nbeen condemned and to become enemies of those who were pure and blessed.\nOn the other hand, if we attach any importance to the ideas of the Copts\nupon this subject, and consider that they represent ancient beliefs\nwhich they derived from the Egyptians traditionally, it must be admitted\nthat the Egyptian underworld contained some region wherein the souls of\nthe wicked were punished for an indefinite period. The Coptic lives of\nsaints and martyrs are full of allusions to the sufferings of the\ndamned, but whether the descriptions of these are due to imaginings of\nthe mind of the Christian Egyptian or to the bias of the scribe's\nopinions cannot always be said. When we consider that the Coptic hell\nwas little more than a modified form of the ancient Egyptian Amenti, or\nAmentet, it is difficult to believe that it was the name of the Egyptian\nunderworld only which was borrowed, and that the ideas and beliefs\nconcerning it which were held by the ancient Egyptians were not at the\nsame time absorbed. Some Christian writers are most minute in their\nclassification of the wicked in hell, as we may see from the following\nextract from the life of Pisentios, [Footnote: Ed. Am\u00e9lineau, Paris,\n1887, p. 144 f.] Bishop of Keft, in the VIIth century of our era. The\nholy man had taken refuge in a tomb wherein a number of mummies had been\npiled up, and when he had read the list of the names of the people who\nhad been buried there he gave it to his disciple to replace. Then he\naddressed his disciple and admonished him to do the work of God with\ndiligence, and warned him that every man must become even as were the\nmummies which lay before them. \"And some,\" said he, \"whose sins have\nbeen many are now in Amenti, others are in the outer darkness, others\nare in pits and ditches filled with fire, and others are in the river of\nfire: upon these last no one hath bestowed rest. And others, likewise,\nare in a place of rest, by reason of their good works.\" When the\ndisciple had departed, the holy man began to talk to one of the mummies\nwho had been a native of the town of Erment, or Armant, and whose father\nand mother had been called Agricolaos and Eustathia. He had been a\nworshipper of Poseidon, and had never heard that Christ had come into\nthe world. \"And,\" said he \"woe, woe is me because I was born into the\nworld. Why did not my mother's womb become my tomb? When, it became\nnecessary for me to die, the Kosmokrat\u00f4r angels were the first to come\nround about me, and they told me of all the sins which I had committed,\nand they said unto me, 'Let him that can save thee from the torments\ninto which thou shalt be cast come hither.' And they had in their hands\niron knives, and pointed goads which were like unto sharp spears, and\nthey drove them into my sides and gnashed upon me with their teeth. When\na little time afterwards my eyes were opened I saw death hovering about\nin the air in its manifold forms, and at that moment angels who were\nwithout pity came and dragged my wretched soul from my body, and having\ntied it under the form of a black horse they led me away to Amonti. Woe\nbe unto every sinner like unto myself who hath been born into the world!\nO my master and father, I was then delivered into the hands of a\nmultitude of tormentors who were without pity and who had each a\ndifferent form. Oh, what a number of wild beasts did I see in the way!\nOh, what a number of powers were there that inflicted punishment upon\nme! And it came to pass that when I had been cast into the outer\ndarkness, I saw a great ditch which was more than two hundred cubits\ndeep, and it was filled with reptiles; each reptile had seven heads, and\nthe body of each was like unto that of a scorpion. In this place also\nlived the Great Worm, the mere sight of which terrified him that looked\nthereat. In his mouth he had teeth like unto iron stakes, and one took\nme and threw me to this Worm which never ceased to eat; then immediately\nall the [other] beasts gathered together near him, and when he had\nfilled his mouth [with my flesh], all the beasts who were round about me\nfilled theirs.\" In answer to the question of the holy man as to whether\nhe had enjoyed any rest or period without suffering, the mummy replied:\n\"Yea, O my father, pity is shown unto those who are in torment every\nSaturday and every Sunday. As soon as Sunday is over we are cast into\nthe torments which we deserve, so that we may forget the years which we\nhave passed in the world; and as soon as we have forgotten the grief of\nthis torment we are cast into another which is still more grievous.\"\n\nNow, it is easy to see from the above description of the torments which\nthe wicked were supposed to suffer, that the writer had in his mind some\nof the pictures with which we are now familiar, thanks to the excavation\nof tombs which has gone on in Egypt during the last few years; and it is\nalso easy to see that he, in common with many other Coptic writers,\nmisunderstood the purport of them. The outer darkness, _i.e._, the\nblackest place of all in the underworld, the river of fire, the pits of\nfire, the snake and the scorpion, and such like things, all have their\ncounterparts, or rather originals, in the scenes which accompany the\ntexts which describe the passage of the sun through the underworld\nduring the hours of the night. Having once misunderstood the general\nmeaning of such scenes, it was easy to convert the foes of R[=a], the\nSun-god, into the souls of the damned, and to look upon the burning up\nof such foes--who were after all only certain powers of nature\npersonified--as the well-merited punishment of those who had done evil\nupon the earth. How far the Copts reproduced unconsciously the views\nwhich had been held by their ancestors for thousands of years cannot be\nsaid, but even after much allowance has been made for this possibility,\nthere remains still to be explained a large number of beliefs and views\nwhich seem to have been the peculiar product of the Egyptian Christian\nimagination.\n\nIt has been said above that the idea of the judgment of the dead is of\nvery great antiquity in Egypt; indeed, it is so old that it is useless\nto try to ascertain the date of the period when it first grew up. In the\nearliest religious texts known to us, there are indications that the\nEgyptians expected a judgment, but they are not sufficiently definite to\nargue from; it is certainly doubtful if the judgment was thought to be\nas thorough and as searching then as in the later period. As far back as\nthe reign of Men-kau-R[=a], the Mycerinus of the Greeks, about B.C.\n3600, a religious text, which afterwards formed chapter 30B of the Book\nof the Dead, was found inscribed on an iron slab; in the handwriting of\nthe god Thoth, by the royal son or prince Herut[=a]t[=a]f. [Footnote:\nSee _Chapters of Coming Forth by Day_, Translation, p. 80.] The original\npurpose of the composition of this text cannot be said, but there is\nlittle doubt that it was intended, to benefit the deceased in the\njudgment, and, if we translate its title literally, it was intended to\nprevent his heart from \"falling away from him in the underworld.\" In the\nfirst part of it the deceased, after adjuring his heart, says, \"May\nnaught stand up to oppose me in the judgment; may there be no opposition\nto me in the presence of the sovereign princes; may there be no parting\nof thee from me in the presence of him that keepeth the Balance!... May\nthe officers of the court of Osiris (in Egyptian _Shenit_), who form the\nconditions of the lives of men, not cause my name to stink! Let [the\njudgment] be satisfactory unto me, let the hearing be satisfactory unto\nme, and let me have joy of heart at the weighing of words. Let not that\nwhich is false be uttered against me before the Great God, the Lord of\nAmentet.\"\n\nNow, although the papyrus upon, which this statement and prayer are\nfound was written about two thousand years after Men-kau-R[=a] reigned,\nthere is no doubt that they were copied from texts which were themselves\ncopied at a much earlier period, and that the story of the finding of\nthe text inscribed upon an iron slab is contemporary with its actual\ndiscovery by Herut[=a]t[=a]f. It is not necessary to inquire here\nwhether the word \"find\" (in Egyptian _qem_) means a genuine discovery or\nnot, but it is clear that those who had the papyrus copied saw no\nabsurdity or impropriety in ascribing the text to the period of\nMen-kau-R[=a]. Another text, which afterwards also became a chapter of\nthe Book of the Dead, under the title \"Chapter of not letting the heart\nof the deceased be driven away from him in the underworld,\" was\ninscribed on a coffin of the XIth dynasty, about B.C. 2500, and in it we\nhave the following petition: \"May naught stand up to oppose me in\njudgment in the presence of the lords of the trial (literally, 'lords of\nthings'); let it not be said of me and of that which I have done, 'He\nhath done deeds against that which is very right and true'; may naught\nbe against me in the presence of the Great God, the Lord of Amentet.\"\n[Footnote: _Chapters of Coming Forth by Day_, p. 78.] From these\npassages we are right in assuming that before the end of the IVth\ndynasty the idea of being \"weighed in the balance\" was already evolved;\nthat the religious schools of Egypt had assigned to a god the duty of\nwatching the balance when cases were being tried; that this weighing in\nthe balance took place in the presence of the beings called _Shenit_,\nwho were believed to control the acts and deeds of men; that it was\nthought that evidence unfavourable to the deceased might be produced by\nhis foes at the judgment; that the weighing took place in the presence\nof the Great God, the Lord of Amentet; and that the heart of the\ndeceased might fail him either physically or morally. The deceased\naddresses his heart, calling it is \"mother,\" and next identifies it with\nhis _ka_ or double, coupling the mention of the _ka_ with the name of\nthe god Khnemu: these facts are exceedingly important, for they prove\nthat the deceased considered his heart to be the source of his life and\nbeing, and the mention of the god Khnemu takes the date of the\ncomposition back to a period coaeval with the beginnings of religious\nthought in Egypt. It was the god Khnemu who assisted Thoth in performing\nthe commands of God at the creation, and one very interesting sculpture\nat Philae shows Khnemu in the act of fashioning man upon a potter's\nwheel. The deceased, in mentioning Khnemu's name, seems to invoke his\naid in the judgment as fashioner of man and as the being who is in some\nrespects responsible for the manner of his life upon earth.\n\nIn Chapter 30A there is no mention made of the \"guardian of the\nbalance,\" and the deceased says, \"May naught stand up to oppose me in\njudgment in the presence of the lords of things!\" The \"lords of things\"\nmay be either the \"lords of creation,\" _i.e._, the great cosmic gods, or\nthe \"lords of the affairs [of the hall of judgment],\" _i.e._, of the\ntrial. In this chapter the deceased addresses not Khnemu, but \"the gods\nwho dwell in the divine clouds, and who are exalted by reason of their\nsceptres,\" that is to say, the four gods of the cardinal points, called\nMestha, H[=a]pi Tuamutef, and Qebhsennuf, who also presided over the\nchief internal organs of the human body. Here, again, it seems as if the\ndeceased was anxious to make these gods in some way responsible for the\ndeeds done by him in his life, inasmuch as they presided, over the\norgans that were the prime movers of his actions. In any case, he\nconsiders them in, the light of intercessors, for he beseeches them to\n\"speak fair words unto R[=a]\" on his behalf, and to make him to prosper\nbefore the goddess Nehebka. In this case, the favour of R[=a], the\nSun-god, the visible emblem of the almighty and eternal God, is sought\nfor, and also that of the serpent goddess, whose attributes are not yet\naccurately defined, but who has much to do with the destinies of the\ndead. No mention whatever is made of the Lord of Amentet--Osiris.\n\nBefore we pass to the consideration of the manner in which the judgment\nis depicted upon the finest examples of the illustrated papyri,\nreference must be made to an interesting vignette in the papyri of\nNebseni [Footnote: British Museum, No. 9900.] and Amen-neb. [Footnote 2:\nBritish Museum, No. 0964.] In both of these papyri we see a figure of\nthe deceased himself being weighed in the balance against his own heart\nin the presence of the god Osiris. It seems probable that a belief was\ncurrent at one time in ancient Egypt concerning the possibility of the\nbody being weighed against the heart, with the view of finding out if\nthe former had obeyed the dictates of the latter; be that as it may,\nhowever, it is quite certain that this remarkable variant of the\nvignette of Chapter 30B had some special meaning, and, as it occurs in\ntwo papyri which date from the XVIIIth dynasty, we are justified in\nassuming that it represents a belief belonging to a much older period.\nThe judgment here depicted must, in any case, be different from that\nwhich forms such a striking scene in the later illustrated papyri of the\nXVIIIth and following dynasties.\n\nWe have now proved that the idea of the judgment of the dead was\naccepted in religious writings as early as the IVth dynasty, about B.C.\n3600, but we have to wait nearly two thousand years before we find it in\npicture form. Certain scenes which are found in the Book of the Dead as\nvignettes accompanying certain texts or chapters, _e.g._, the Fields of\nHetep, or the Elysian Fields, are exceedingly old, and are found on\nsarcophagi of the XIth and XIIth dynasties; but the earliest picture\nknown of the Judgment Scene is not older than the XVIIIth dynasty. In\nthe oldest Theban papyri of the Book of the Dead no Judgment Scene is\nforthcoming, and when we find it wanting in such authoritative documents\nas the Papyrus of Nebseni and that of Nu, [Footnote: British Museum, No.\n10,477.] we must take it for granted that there was some reason for its\nomission. In the great illustrated papyri, in which, the Judgment Scene\nis given in full, it will be noticed that it comes at the beginning of\nthe work, and that it is preceded by hymns and by a vignette. Thus, in\nthe Papyrus of Ani, [Footnote: British Museum, No. 10,470.] we have a\nhymn to R[=a] followed by a vignette representing the sunrise, and a\nhymn to Osiris; and in the Papyrus of Hunefer, [Footnote 2: British\nMuseum, No. 9901.] though the hymns are different, the arrangement is\nthe same. We are justified, then, in assuming that the hymns and the\nJudgment Scene together formed an introductory section to the Book of\nthe Dead, and it is possible that it indicates the existence of the\nbelief, at least during the period of the greatest power of the priests\nof Amen, from B.C. 1700 to B.C. 800, that the judgment of the dead for\nthe deeds done in the body preceded the admission of the dead into the\nkingdom of Osiris. As the hymns which accompany the Judgment Scene are\nfine examples of a high class of devotional compositions, a few\ntranslations from some of them are here given.\n\nHYMN TO R[=A]. [Footnote: See _The Chapters of Coming Forth by Day_, p.\n7.]\n\n  \"Homage to thee, O thou who risest in Nu, [Footnote: The sky\n  personified.] and who at thy manifestation dost make the world bright\n  with light; the whole company of the gods sing hymns of praise unto\n  thee after thou hast come forth. The divine Merti [Footnote:\n  Literally, the Two Eyes, _i.e._, Isis and Nephthys.] goddesses who\n  minister unto thee cherish thee as King of the North and South, thou\n  beautiful and beloved Man-child. When, thou risest men and women live.\n  The nations rejoice in thee, and the Souls of Annu [Footnote: _i.e._,\n  R[=a], Shu and Tefnut.] (Heliopolis) sing unto thee songs of joy. The\n  Souls of the city of Pe, [Footnote: Part of the city of Buto\n  (Per-Uatchit). The souls of Pe were Horus, Mestha, H[=a]pi.] and the\n  Souls of the city of Nekhen [Footnote: _i.e._, Horus, Tuamutef, and\n  Qebhsennuf.] exalt thee, the apes of dawn adore thee, and all beasts\n  and cattle praise thee with one accord. The goddess Seba overthroweth\n  thine enemies, therefore hast thou rejoicing in thy boat; thy mariners\n  are content thereat. Thou hast attained unto the [= A]tet boat,\n  [Footnote: _i.e._, the boat in which the sun travels until noon.] and\n  thy heart swelleth with joy. O lord of the gods, when thou didst\n  create them they shouted for joy. The azure goddess Nut doth compass\n  thee on every side, and the god Nu floodeth thee with his rays of\n  light. O cast thou thy light upon me and let me see thy beauties, and\n  when thou goest forth over the earth I will sing praises unto thy fair\n  face. Thou risest in heaven's horizon, and thy disk is adored when it\n  resteth upon the mountain to give life unto the world.\"\n\n  \"Thou risest, thou risest, and thou comest forth from the god Nu. Thou\n  dost renew thy youth, and thou dost set thyself in the place where\n  thou wast yesterday. O thou divine Child, who didst create thyself, I\n  am not able [to describe] thee. Thou hast come with thy risings, and\n  thou hast made heaven and earth resplendent with thy rays of pure\n  emerald light. The land of Punt [Footnote: _i.e._, the land on each\n  side of the Red Sea and North-east Africa.] is established [to give]\n  the perfumes which, thou smellest with thy nostrils. Thou risest, O\n  marvellous Being, in heaven, and the two serpent-goddesses, Merti, are\n  established upon thy brow. Thou art the giver of laws, O thou lord of\n  the world and of all the inhabitants thereof; all the gods adore\n  thee.\"\n\nHYMN TO OSIRIS [Footnote: See _The Chapters of Coming Forth by Day_, p.\n11.]\n\n  \"Glory be to thee, O Osiris Un-nefer, the great god within Abydos,\n  king of eternity and lord of everlastingness, the god who passest\n  through millions of years in thy existence. Thou art the eldest son of\n  the womb of Nut, thou wast engendered by Seb, the Ancestor of the\n  gods, thou art the lord of the Crowns of the North and of the South,\n  and of the lofty white crown. As Prince of the gods and of men thou\n  hast received the crook, and the whip, and the dignity of thy divine\n  fathers. Let thy heart which is in the mountain of Ament [Footnote:\n  _i.e._, the underworld.] be content, for thy son Horus is established\n  upon thy throne. Thou art crowned the lord of Tattu (Mendes) and ruler\n  in Abtu (Abydos). Through thee the world waxeth green in triumph\n  before the might of Neb-er-tcher. [Footnote: A name of Osiris.] Thou\n  leadest in thy train that which is, and that which is not yet, in thy\n  name of 'Ta-her-sta-nef;' thou towest along the earth in thy name of\n  'Seker;' thou art exceedingly mighty and most terrible in thy name of\n  'Osiris;' thou endurest for ever and for ever in thy name of\n  'Un-nefer.'\"\n\n  \"Homage to thee, O thou King of kings, Lord of lords, Prince of\n  Princes! From the womb of Nut thou hast ruled the world and the\n  underworld. Thy body is of bright and shining metal, thy head is of\n  azure blue, and the brilliance of the turquoise encircleth thee. O\n  thou god An, who hast had existence for millions of years, who\n  pervadest all things with thy body, who art beautiful in countenance\n  in the Land of Holiness (_i.e._, the underworld), grant thou to me\n  splendour in heaven, might upon earth, and triumph in the underworld.\n  Grant thou that I may sail down to Tattu like a living soul, and up to\n  Abtu like the phoenix; and grant that I may enter in and come forth\n  from the pylons of the lands of the underworld without let or\n  hindrance. May loaves of bread be given unto me in the house of\n  coolness, and offerings of food and drink in Annu (Heliopolis), and a\n  homestead for ever and for ever in the Field of Reeds [Footnote: A\n  division of the \"Fields of Peace\" or Elysian Fields.] with wheat and\n  barley therefor.\"\n\nIn the long and important hymn in the Papyrus of Hunefer [Footnote: See\n_The Chapters of Coming Forth By Day_, pp. 343-346.] occurs the\nfollowing petition, which is put into the mouth of the deceased:--\n\n  \"Grant that I may follow in the train of thy Majesty even as I did\n  upon earth. Let my soul be called [into the presence], and let it be\n  found by the side of the lords of right and truth. I have come into\n  the City of God, the region which existed in primeval time, with [my]\n  soul, and with [my] double, and with [my] translucent form, to dwell\n  in this land. The God thereof is the lord of right and truth, he is\n  the lord of the _tchefau_ food of the gods, and he is most holy. His\n  land draweth unto itself every land; the South cometh sailing down the\n  river thereto, and the North, steered thither by winds, cometh daily\n  to make festival therein according to the command of the God thereof,\n  who is the Lord of peace therein. And doth he not say, 'The happiness\n  thereof is a care unto me'? The god who dwelleth therein worketh right\n  and truth; unto him that doeth these things he giveth old age, and to\n  him that followeth after them rank and honour, until at length he\n  attaineth unto a happy funeral and burial in the Holy Land\" (_i.e._,\n  the underworld).\n\nThe deceased, having recited these words of prayer and adoration to\nR[=a], the symbol of Almighty God, and to his son Osiris, next \"cometh\nforth into the Hall of Ma[=a]ti, that he may be separated from every sin\nwhich he hath done, and may behold the faces of the gods.\" [Footnote:\nThis quotation is from the title of Chapter CXXV. of the Book of the\nDead.] From the earliest times the Ma[=a]ti were the two goddesses Isis\nand Nephthys, and they were so called because they represented the ideas\nof straightness, integrity, righteousness, what is right, the truth, and\nsuch like; the word Ma[=a]t originally meant a measuring reed or stick.\nThey were supposed either to sit in the Hall of Ma[=a]t outside the\nshrine of Osiris, or to stand by the side of this god in the shrine; an\nexample of the former position will be seen in the Papyrus of Ani (Plate\n31), and of the latter in the Papyrus of Hunefer (Plate 4). The original\nidea of the Hall of Ma[=a]t or Ma[=a]ti was that it contained forty-two\ngods; a fact which we may see from the following passage in the\nIntroduction to Chapter CXXV. of the Book of the Dead. The deceased says\nto Osiris:--\n\n  \"Homage to thee, O thou great God, thou Lord of the two Ma[=a]t\n  goddesses! I have come to thee, O my Lord, and I have made myself to\n  come hither that I may behold thy beauties. I know thee, and I know\n  thy name, and I know the names of the two and forty gods who live with\n  thee in this Hall of Ma[=a]ti, who live as watchers of sinners and who\n  feed upon their blood on that day when the characters (_or_ lives) of\n  men are reckoned up (_or_ taken into account) in the presence of the\n  god Un-nefer. Verily, God of the Rekhti-Merti (_i.e._, the twin\n  sisters of the two eyes), the Lord of the city of Ma[=a]ti is thy\n  name. Verily I have come to thee, and I have brought Ma[=a]t unto\n  thee, and I have destroyed wickedness.\"\n\nThe deceased then goes on to enumerate the sins or offences which he has\nnot committed; and he concludes by saying: \"I am pure; I am pure; I am\npure; I am pure. My purity is the purity of the great Bennu which is in\nthe city of Suten-henen (Heracleopolis), for, behold., I am the nostrils\nof the God of breath, who maketh all mankind to live on the day when the\nEye of R[=a] is full in Annu (Heliopolis) at the end of the second month\nof the season PERT. [Footnote: _i.e._, the last day of the sixth month\nof the Egyptian year, called by the Copta Mekhir.] I have seen the Eye\nof R[=a] when it was full in Annu; [Footnote: The allusion here seems to\nbe to the Summer or Winter Solstice.] therefore let not evil befall me\neither in this land or in this Hall of Ma[=a]ti, because I, even I, know\nthe names of the gods who are therein.\"\n\nNow as the gods who live in the Hall of Ma[=a]t with Osiris are two and\nforty in number, we should expect that two and forty sins or offences\nwould be mentioned in the addresses which the deceased makes to them;\nbut this is not the case, for the sins enumerated in the Introduction\nnever reach this number. In the great illustrated papyri of the XVIIIth\nand XIXth dynasties we find, however, that notwithstanding the fact that\na large number of sins, which the deceased declares he has not\ncommitted, are mentioned in the Introduction, the scribes and artists\nadded a series of negative statements, forty-two in number, which they\nset out in a tabular form. This, clearly, is an attempt to make the sins\nmentioned equal in number to the gods of the Hall of Ma[=a]t, and it\nwould seem as if they preferred to compose an entirely new form of this\nsection of the one hundred and twenty-fifth chapter to making any\nattempt to add to or alter the older section. The artists, then,\ndepicted a Hall of Ma[=a]t, the doors of which are wide open, and the\ncornice of which is formed of uraei and feathers, symbolic of Ma[=a]t.\nOver the middle of the cornice is a seated deity with hands extended,\nthe right over the Eye of Horus, and the left over a pool. At the end of\nthe Hall are seated the goddesses of Ma[=a]t, _i.e._, Isis and Nephthys,\nthe deceased adoring Osiris who is seated on a throne, a balance with\nthe heart of the deceased in one scale, and the feather, symbolic of\nMa[=a]t, in the other, and Thoth painting a large feather. In this Hall\nsit the forty-two gods, and as the deceased passes by each, the deceased\naddresses him by his name and at the same time declares that he has not\ncommitted a certain sin. An examination of the different papyri shows\nthat the scribes often made mistakes in writing this list of gods and\nlist of sins, and, as the result, the deceased is made to recite before\none god the confession which strictly belongs to another. Inasmuch, as\nthe deceased always says after pronouncing the name of each god, \"I have\nnot done\" such and such a sin, the whole group of addresses has been\ncalled the \"Negative Confession.\" The fundamental ideas of religion and\nmorality which underlie this Confession are exceedingly old, and we may\ngather from it with tolerable clearness what the ancient Egyptian\nbelieved to constitute his duty towards God and towards his neighbour.\n\nIt is impossible to explain, the fact that forty-two gods only are\naddressed, and equally so to say why this number was adopted. Some have\nbelieved that the forty-two gods represented each a name of Egypt, and\nmuch support is given to this view by the fact that most of the lists of\nnames make the number to be forty-two; but then, again, the lists do not\nagree. The classical authors differ also, for by some of these writers\nthe names are said to be thirty-six in number, and by others forty-six\nare enumerated. These differences may, however, be easily explained, for\nthe central administration may at any time have added to or taken from\nthe number of names for fiscal or other considerations, and we shall\nprobably be correct in assuming that at the time the Negative Confession\nwas drawn up in the tabular form in which we meet it in the XVIIIth\ndynasty the names were forty-two in number. Support is also lent to this\nview by the fact that the earliest form of the Confession, which forms\nthe Introduction to Chapter CXXV., mentions less than forty sins.\nIncidentally we may notice that the forty-two gods are subservient to\nOsiris, and that they only occupy a subordinate position in the Hall of\nJudgment, for it is the result of the weighing of the heart of the\ndeceased in the balance that decides his future. Before passing to the\ndescription of the Hall of Judgment where the balance is set, it is\nnecessary to give a rendering of the Negative Confession which,\npresumably, the deceased recites before his heart is weighed in the\nbalance; it is made from the Papyrus of Nu. [Footnote: British Museum,\nNo. 10,477.]\n\n  1. \"Hail Usekh-nemtet (_i.e._, Long of strides), who comest forth from\n  Anuu (Heliopolis), I have not done iniquity.\n\n  2. \"Hail Hept-seshet (_i.e._, Embraced by flame), who comest forth\n  from Kher-[=a]ba, [Footnote: A city near Memphis.] I have not robbed\n  with violence.\n\n  3. \"Hail Fenti (_i.e._, Nose), who comest forth from Khemennu\n  (Hermopolis), I have not done violence to any man.\n\n  4. \"Hail [=A]m-khaibitu (_i.e._, Eater of shades), who comest forth\n  from the Qereret (_i.e._, the cavern where the Nile rises), I have not\n  committed theft.\n\n  5. \"Hail Neha-bra (_i.e._, Stinking face), who comest forth from\n  Restau, I have slain neither man nor woman.\n\n  6. \"Hail Rereti (_i.e._, Double Lion-god), who comest forth from\n  heaven, I have not made light the bushel.\n\n  7. \"Hail Maata-f-em-seshet (_i.e._, Fiery eyes), who comest forth from\n  Sekhem (Letopolis), I have not acted deceitfully.\n\n  8. \"Hail Neba (_i.e._, Flame), who comest forth and retreatest, I have\n  not purloined the things which belong unto God.\n\n  9. \"Hail Set-qesu (_i.e._, Crusher of bones), who comest forth from\n  Suten-henen (Heracleopolis), I have not uttered falsehood.\n\n  10. \"Hail Khemi (_i.e._, Overthrower), who comest forth from Shetait\n  (_i.e._, the hidden place), I have not carried off goods by force.\n\n  11. \"Hail Uatch-nesert (_i.e._, Vigorous of Flame), who comest forth\n  from Het-ka-Ptah (Memphis), I have not uttered vile (_or_ evil) words.\n\n  12. \"Hail Hra-f-ha-f (_i.e._, He whose face is behind him), who comest\n  forth from the cavern and the deep, I have not carried off food by\n  force.\n\n  13. \"Hail Qerti (_i.e._, the double Nile source), who comest forth\n  from the Underworld, I have not acted deceitfully.\n\n  14. \"Hail Ta-ret (_i.e._, Fiery-foot), who comest forth out of the\n  darkness, I have not eaten my heart (_i.e._ lost my temper and become\n  angry).\n\n  15. \"Hail Hetch-abehu (_i.e._, Shining teeth), who comest forth from\n  Ta-she (_i.e._, the Fayy\u00fbm), I have invaded no [man's land].\n\n  16. \"Hail [=A]m-senef (_i.e._, Eater of blood), who comest forth from\n  the house of the block, I have not slaughtered animals which are the\n  possessions of God.\n\n  17. \"Hail [=A]m-besek (_i.e._, Eater of entrails), who comest forth\n  from M[=a]bet, I have not laid waste the lands which have been\n  ploughed.\n\n  18. \"Hail Neb-Ma[=a]t (_i.e._, Lord of Ma[=a]t), who comest forth from\n  the city of the two Ma[=a]ti, I have not pried into matters to make\n  mischief.\n\n  19. \"Hail Thenemi (_i.e._, Retreater), who comest forth from Bast\n  (_i.e._, Bubastis), I have not set my mouth in motion against any man.\n\n  20. \"Hail [=A]nti, who comest forth from Annu (Heliopolis), I have not\n  given way to wrath without due cause.\n\n  21. \"Hail Tututef, who comest forth from the home of Ati, I have not\n  committed fornication, and I have not committed sodomy.\n\n  22. \"Hail Uamemti, who comest forth from the house of slaughter, I\n  have not polluted myself.\n\n  23. \"Hail Maa-ant-f (_i.e._, Seer of what is brought to him), who\n  comest forth from the house of the god Amsu, I have not lain with the\n  wife of a man.\n\n  24. \"Hail Her-seru, who comest forth from Nehatu, I have not made any\n  man to be afraid.\n\n  25. \"Hail Neb-Sekhem, who comest forth from the Lake of Kaui, I have\n  not made my speech to burn with anger. [Footnote: Literally, \"I have\n  not been hot of mouth.\"]\n\n  26. \"Hail Seshet-kheru (_i.e._, Orderer of speech), who comest forth\n  from Urit, I have not made myself deaf unto the words of right and\n  truth.\n\n  27. \"Hail Nekhen (_i.e._, Babe), who comest forth from the Lake of\n  Heq[=a] t, I have not made another person to weep.\n\n  28. \"Hail Kenemti, who comest forth from Kenemet, I have not uttered\n  blasphemies.\n\n  29. \"Hail An-hetep-f (_i.e._, Bringer of his offering), who comest\n  forth from Sau, I have not acted with violence.\n\n  30. \"Hail Ser-kheru (_i.e._, Disposer of Speech), who comest forth\n  from Unsi, I have not hastened my heart. [Footnote: _i.e._, acted\n  without due consideration.]\n\n  31. \"Hail Neb-hrau (_i.e._, Lord of Faces), who comest forth from\n  Netchefet, I have not pierced (?) my skin (?), and I have not taken\n  vengeance on the god.\n\n  32. \"Hail Serekhi, who comest forth from Uthent, I have not multiplied\n  my speech beyond what should be said.\n\n  33. \"Hail Neb-abui (_i.e._, Lord of horns), who comest forth from\n  Sauti, I have not committed fraud, [and I have not] looked upon evil.\n\n  34. \"Hail Nefer-Tem, who comest forth from Ptah-het-ka (Memphis), I\n  have never uttered curses against the king.\n\n  35. \"Hail Tem-sep, who comest forth from Tattu, I have not fouled\n  running water.\n\n  36. \"Hail Ari-em-ab-f, who comest forth from Tebti, I have not exalted\n  my speech.\n\n  37. \"Hail Ahi, who comest forth from Nu, I have not uttered curses\n  against God.\n\n  38. \"Hail Uatch-rekhit [who comest forth from his shrine (?)], I have\n  not behaved with insolence.\n\n  39. \"Hail Neheb-nefert, who comest forth from his temple, I have not\n  made distinctions. [Footnote: _i.e._, I have not been guilty of\n  favouritism.]\n\n  40. \"Hail Neheb-kau, who comest forth from thy cavern, I have not\n  increased my wealth except by means of such things as are mine own\n  possessions.\n\n  41. \"Hail Tcheser-tep, who comest forth from thy shrine, I have not\n  uttered curses against that which belongeth to God and is with me.\n\n  42. \"Hail An-[=a]-f (_i.e._, Bringer of his arm), [who comest forth\n  from Aukert], I have not thought scorn of the god of the city.\"\n\nA brief examination of this \"Confession\" shows that the Egyptian code of\nmorality was very comprehensive, and it would be very hard to find an\nact, the commission of which would be reckoned a sin when the\n\"Confession\" was put together, which is not included under one or other\npart of it. The renderings of the words for certain sins are not always\ndefinite or exact, because we do not know the precise idea which the\nframer of this remarkable document had. The deceased states that he has\nneither cursed God, nor thought scorn of the god of his city, nor cursed\nthe king, nor committed theft of any kind, nor murder, nor adultery, nor\nsodomy, nor crimes against the god of generation; he has not been\nimperious or haughty, or violent, or wrathful, or hasty in deed, or a\nhypocrite, or an accepter of persons, or a blasphemer, or crafty, or\navaricious, or fraudulent, or deaf to pious words, or a party to evil\nactions, or proud, or puffed up; he has terrified no man, he has not\ncheated in the market-place, and he has neither fouled the public\nwatercourse nor laid waste the tilled land of the community. This is, in\nbrief, the confession which the deceased makes; and the next act in the\nJudgment Scene is weighing the heart of the deceased in the scales. As\nnone of the oldest papyri of the Book of the Dead supplies us with a\nrepresentation of this scene, we must have recourse to the best of the\nillustrated papyri of the latter half of the XVIIIth and of the XIXth\ndynasties. The details of the Judgment Scene vary greatly in various\npapyri, but the essential parts of it are always preserved. The\nfollowing is the description of the judgment of Ani, as it appears in\nhis wonderful papyrus preserved in the British Museum.\n\nIn the underworld, and in that portion of it which is called the Hall of\nMa[=a]ti, is set a balance wherein the heart of the deceased is to be\nweighed. The beam is suspended by a ring upon a projection from the\nstandard of the balance made in the form of the feather which is the\nsymbol of Ma[=a]t, or what is right and true. The tongue of the balance\nis fixed to the beam, and when this is exactly level, the tongue is as\nstraight as the standard; if either end of the beam inclines downwards\nthe tongue cannot remain in a perpendicular position. It must be\ndistinctly understood that the heart which was weighed in the one scale\nwas not expected to make the weight which was in the other to kick the\nbeam, for all that was asked or required of the deceased was that his\nheart should balance exactly the symbol of the law. The standard was\nsometimes surmounted by a human head wearing the feather of Ma[=a]t;\nsometimes by the head of a jackal, the animal sacred to Anubis; and\nsometimes by the head of an ibis, the bird sacred to Thoth; in the\nPapyrus of Ani a dog-headed ape, the associate of Thoth, sits on the top\nof the standard. In some papyri (_e.g._, those of Ani [Footnote: About\nB.C. 1500.] and Hunefer [Footnote: About B.C. 1370.]), in addition to\nOsiris, the king of the underworld and judge of the dead, the gods of\nhis cycle or company appear as witnesses of the judgment. In the Papyrus\nof the priestess Anhai [Footnote: About B.C. 1000.] in the British\nMuseum the great and the little companies of the gods appear as\nwitnesses, but the artist was so careless that instead of nine gods in\neach group he painted six in one and five in the other. In the Turin\npapyrus [Footnote: Written in the Ptolemaic period.] we see the whole of\nthe forty-two gods, to whom the deceased recited the [Illustration: The\nweighing of the heart of the scribe Ani in the Balance in the presence\nof the gods.] \"Negative Confession,\" seated in the judgment-hall. The\ngods present at the weighing of Ani's heart are--\n\n  1. R[=A]-HARMACHIS, hawk-headed, the Sun-god of the dawn and of noon.\n\n  2. TEMU, the Sun-god of the evening, the great god of Heliopolis. He\n  is depicted always in human form and with the face of a man, a fact\n  which proves that he had at a very early period passed through all the\n  forms in which gods are represented, and had arrived at that of a man.\n  He has upon his head the crowns of the South and North.\n\n  3. SHU, man-headed, the son of R[=a] and Hathor, the personification\n  of the sunlight.\n\n  4. TEFNUT, lion-headed, the twin-sister of Shu, the personification of\n  moisture.\n\n  5. SEB, man-headed, the son of Shu, the personification of the earth.\n\n  6. NUT, woman-headed, the female counterpart of the gods Nu and Seb;\n  she was the personification of the primeval water, and later of the\n  sky.\n\n  7. ISIS, woman-headed, the sister-wife of Osiris, and mother of Horus.\n\n  8. NEPHTHYS, woman-headed, the sister-wife of Osiris, and mother of\n  Anubis.\n\n  9. HORUS, the \"great god,\" hawk-headed, whose worship was probably the\n  oldest in Egypt.\n\n  10. HATHOR, woman-headed, the personification of that portion of the\n  sky where the sun rose and set.\n\n  11. HU, man-headed, and\n\n  12. SA, also man-headed; these gods are present in the boat of R[=a]\n  in the scenes which depict the creation.\n\nOn one side of the balance kneels the god Anubis, jackal-headed, who\nholds the weight of the tongue of the balance in his right hand, and\nbehind him stands Thoth, the scribe of the gods, ibis-headed, holding in\nhis hands a reed wherewith to write down the result of the weighing.\nNear him is seated the tri-formed beast [=A]m-mit, the, \"Eater of the\nDead,\" who waits to devour the heart of Ani should it be found to be\nlight. In the Papyrus of Neb-qet at Paris this beast is seen lying by\nthe side of a lake of fire, at each corner of which is seated a\ndog-headed ape; this lake is also seen in Chapter CXXVI. of the Book of\nthe Dead. The gods who are seated before a table of offerings, and\nAnubis, and Thoth, and [=A]m-mit, are the beings who conduct the case,\nso to speak, against Ani. On the other side of the balance stand Ani and\nhis wife Thuthu with their heads reverently bent; they are depicted in\nhuman form, and wear garments and ornaments similar to those which they\nwore upon earth. His soul, in the form of a man-headed hawk standing\nupon a pylon, is present, also a man-headed, rectangular object,\nresting upon a pylon, which has frequently been supposed to represent\nthe deceased in an embryonic state. In the Papyrus of Anhai two of these\nobjects appear, one on each side of the balance; they are described as\nShai and Renenet, two words which are translated by \"Destiny\" and\n\"Fortune\" respectively. It is most probable, as the reading of the name\nof the object is _Meskhenet_, and as the deity Meskhenet represents\nsometimes both Shai and Renenet, that the artist intended the object to\nrepresent both deities, even though we find the god Shai standing below\nit close to the standard of the balance. Close by the soul stand two\ngoddesses called Meskhenet and Renenet respectively; the former is,\nprobably, one of the four goddesses who assisted at the resurrection of\nOsiris, and the latter the personification of Fortune, which has already\nbeen included under the _Meskhenet_ object above, the personification of\nDestiny.\n\nIt will be remembered that Meskhenet accompanied Isis, Nephthys, Heqet,\nand Khnemu to the house of the lady Rut-Tettet, who was about to bring\nforth three children. When these deities arrived, having changed their\nforms into those of women, they found R[=a]-user standing there. And\nwhen they had made music for him, he said to them, \"Mistresses, there is\na woman in travail here;\" and they replied, \"Let us see her, for we know\nhow to deliver a woman.\" R[=a]-user then brought them into the house,\nand the goddesses shut themselves in with the lady Rut-Tettet. Isis took\nher place before her, and Nephthys behind her, whilst Heqet hastened the\nbirth of the children; as each child was born Meskhenet stepped up to\nhim and said, \"A king who shall have dominion over the whole land,\" and\nthe god Khnemu bestowed health upon his limbs. [Footnote: See Erman,\n_Westcar Papyrus_, Berlin, 1890, hieroglyphic transcript, plates 9 and\n10.] Of these five gods, Isis, Nephthys, Meskhenet, Heqet, and Khnemu,\nthe first three are present at the judgment of Ani; Khnemu is mentioned\nin Ani's address to his heart (see below), and only Heqet is\nunrepresented.\n\nAs the weighing of his heart is about to take place Ani says, \"My heart,\nmy mother! My heart, my mother! My heart whereby I came into being! May\nnaught stand up to oppose me in the judgment; may there be no opposition\nto me in the presence of the sovereign princes; may there be no parting\nof thee from me in the presence of him that keepeth the Balance! Thou\nart my _ka_, the dweller in my body; the god Khnemu who knitteth and\nstrengtheneth my limbs. Mayest thou come forth into the place of\nhappiness whither we go. May the princes of the court of Osiris, who\norder the circumstances of the lives of men, not cause my name to\nstink.\" Some papyri add, \"Let it be satisfactory unto us, and let the\nlistening be satisfactory unto us, and let there be joy of heart unto us\nat the weighing of words. Let not that which is false be uttered against\nme before the great god, the lord of Amentet! Verily how great shalt\nthou be when thou risest in triumph!\"\n\nThe tongue of the balance having been examined by Anubis, and the ape\nhaving indicated to his associate Thoth that the beam is exactly\nstraight, and that the heart, therefore, counterbalances the feather\nsymbolic of Ma[=a]t _(_i.e._, right, truth, law, etc.), neither\noutweighing nor underweighing it, Thoth writes down the result, and then\nmakes the following address to the gods:--\n\n  \"Hear ye this judgment. The heart of Osiris hath in very truth been\n  weighed, and his soul hath stood as a witness for him; it hath been\n  found true by trial in the Great Balance. There hath not been found\n  any wickedness in him; he hath not wasted the offerings in the\n  temples; he hath not done harm by his deeds; and he spread abroad no\n  evil reports while he was upon earth.\"\n\nIn answer to this report the company of the gods, who are styled \"the\ngreat company of the gods,\" reply, \"That which cometh forth from thy\nmouth, O Thoth, who dwellest in Khemennu (Hermopolis), is confirmed.\nOsiris, the scribe Ani, triumphant, is holy and righteous. He hath not\nsinned, neither hath he done evil against us. The Devourer [=A]m-mit\nshall not be allowed to prevail over him, and meat-offerings and\nentrance into the presence of the god Osiris shall be granted unto him,\ntogether with a homestead for ever in the Field of Peace, as unto the\nfollowers of Horus.\" [Footnote: These are a class of mythological\nbeings, or demi-gods, who already in the Vth dynasty were supposed to\nrecite prayers on behalf of the deceased, and to assist Horus and Set in\nperforming funeral ceremonies. See my _Papyrus of Ani_, p. cxxv.]\n\nHere we notice at once that the deceased is identified with Osiris, the\ngod and judge of the dead, and that they have bestowed upon him the\ngod's own name; the reason of this is as follows. The friends of the\ndeceased performed for him all the ceremonies and rites which were\nperformed for Osiris by Isis and Nephthys, and it was assumed that, as a\nresult, the same things which took place in favour of Osiris would also\nhappen on behalf of the deceased, and that in fact, the deceased would\nbecome the counterpart of Osiris. Everywhere in the texts of the Book of\nthe Dead the deceased is identified with Osiris, from B.C. 3400 to the\nRoman period. Another point to notice is the application of the words\n_ma[=a] kheru_ to the deceased, a term which I have, for want of a\nbetter word, rendered \"triumphant.\" These words actually mean \"true of\nvoice\" or \"right of word,\" and indicate that the person to whom they are\napplied has acquired the power of using his voice in such a way that\nwhen the invisible beings are addressed by him they will render unto him\nall the service which he has obtained the right to demand. It is well\nknown that in ancient times magicians and sorcerers were wont to address\nspirits or demons in a peculiar tone of voice, and that all magical\nformulae were recited in a similar manner; the use of the wrong sound or\ntone of voice would result in the most disastrous consequences to the\nspeaker, and perhaps in death. The deceased had to make his way through\na number of regions in the underworld, and to pass through many series\nof halls, the doors of which were guarded by beings who were prepared,\nunless properly addressed, to be hostile to the new-comer; he also had\nneed to take passage in a boat, and to obtain the help of the gods and\nof the powers of the various localities wherein he wanted to travel if\nhe wished to pass safely into the place where he would be. The Book of\nthe Dead provided him with all the texts and formulae which he would\nhave to recite to secure this result, but unless the words contained in\nthem were pronounced in a proper manner, and said in a proper tone of\nvoice, they would have no effect upon the powers of the underworld. The\nterm _ma[=a] kheru_ is applied but very rarely to the living, but\ncommonly to the dead, and indeed the dead needed most the power which\nthese words indicated. In the case of Ani, the gods, having accepted the\nfavourable report of the result obtained by weighing Ani's heart by\nThoth, style him _ma[=a] kheru_, which is equivalent to conferring upon\nhim power to overcome all opposition, of every kind, which he may meet.\nHenceforth every door will open at his command, every god will hasten to\nobey immediately Ani has uttered his name, and those whose duty it is to\nprovide celestial food for the beatified will do so for him when once\nthe order has been given. Before passing on to other matters it is\ninteresting to note that the term _ma[=a] kheru_ is not applied to Ani\nby himself in the Judgment Scene, nor by Thoth, the scribe of the gods,\nnor by Horus when he introduces him to Osiris; it is only the gods who\ncan make a man _ma[=a] kheru_, and thereby he also escapes from the\nDevourer.\n\nThe judgment ended, Horus, the son of Isis, who has assumed all the\nattributes of his father Osiris, takes Ani's left hand in his right and\nleads him up to the shrine wherein the god Osiris is seated. The god\nwears the white crown with feathers, and he holds in his hands a\nsceptre, a crook, and whip, or flail, which typify sovereignty and\ndominion. His throne is a tomb, of which the bolted doors and the\ncornice of uraei may be seen painted on the side. At the back of his\nneck hangs the _menat_ or symbol of joy and happiness; on his right hand\nstands Nephthys, and on his left stands Isis. Before him, standing on a\nlotus flower, are the four children of Horus, Mestha, H[=a]pi, Tuamutef,\nand Qebhsennuf, who presided over and protected the intestines of the\ndead; close by hangs the skin of a bull with which magical ideas seem to\nhave been associated. The top of the shrine in which the god sits is\nsurmounted by uraei, wearing disks on their heads, and the cornice also\nis similarly decorated. In several papyri the god is seen standing up in\nthe shrine, sometimes with and sometimes without the goddesses Isis and\nNephthys. In the Papyrus of Hunefer we find a most interesting variant\nof this [Illustration: Horus, the son of Isis, leading the scribe Ani\ninto the presence of Osiris, the god and judge of the dead; before the\nshrine of the god Am kneels in adoration and presents offerings.]\nportion of the scene, for the throne of Osiris rests upon, or in, water.\nThis reminds us of the passage in the one hundred and twenty-sixth\nchapter of the Book of the Dead in which the god Thoth says to the\ndeceased, \"Who is he whose roof is of fire, whose walls are living\nuraei, and the floor of whose house is a stream of running water? Who is\nhe, I say?\" The deceased answers, \"It is Osiris,\" and the god says,\n\"Come forward, then; for verily thou shalt be mentioned [to him].\"\n\nWhen Horus had led in Ani he addressed Osiris, saying, \"I have come unto\nthee, O Un-nefer, and I have brought the Osiris Ani unto thee. His heart\nhath been found righteous and it hath come forth from the balance; it\nhath not sinned against any god or any goddess. Thoth hath weighed it\naccording to the decree uttered unto him by the company of the gods; and\nit is very true and right. Grant unto him cakes and ale; and let him\nenter into thy presence; and may he be like unto the followers of Horus\nfor ever!\" After this address Ani, kneeling by the side of tables of\nofferings of fruit, flowers, etc., which he has brought unto Osiris,\nsays, \"O Lord of Amentet, I am in thy presence. There is no sin in me, I\nhave not lied wittingly, nor have I done aught with a false heart. Grant\nthat I may be like unto those favoured ones who are round about thee,\nand that I may be an Osiris greatly favoured of the beautiful god and\nbeloved of the Lord of the world, [I], the royal scribe of Ma[=a]t, who\nloveth him, Ani, triumphant before Osiris.\" [Footnote: Or \"true of voice\nin respect of Osiris;\" _i.e._, Ani makes his petition, and Osiris is to\nhear and answer because he has uttered the right words in the right\nmanner, and in the right tone of voice.] Thus we come to the end of the\nscene of the weighing of the heart.\n\nThe man who has passed safely through this ordeal has now to meet the\ngods of the underworld, and the Book of the Dead provides the words\nwhich \"the heart which is righteous and sinless\" shall say unto them.\nOne of the fullest and most correct texts of \"the speech of the deceased\nwhen he cometh forth true of voice from the Hall of the Ma[=a]ti\ngoddesses\" is found in the Papyrus of Nu; in it the deceased says:--\n\n  \"Homage to you, O ye gods who dwell in the Hall of the Ma[=a]ti\n  goddesses, I, even I, know you, and I know your names. Let me not fall\n  under your knives of slaughter, and bring ye not forward my wickedness\n  unto the god in whose train ye are; and let not evil hap come upon, me\n  by your means. O declare ye me true of voice in the presence of\n  Neb-er-teber, because I have done that which is right and true in\n  Ta-mera (_i.e._, Egypt). I have not cursed God, therefore let not evil\n  hap come upon me through the King who dwelleth in his day.\n\n  \"Homage to you, O ye gods, who dwell in the Hall of the Ma[=a]ti\n  goddesses, who are without evil in your bodies, and who live upon\n  right and truth, and who feed yourselves upon right and truth in the\n  presence of the god Horus, who dwelleth in his divine Disk; deliver ye\n  me from the god Baba [Footnote: The first born son of Osiris.] who\n  feedeth upon the entrails of the mighty ones upon the day of the great\n  reckoning, O grant ye that I may come to you, for I have not committed\n  faults, I have not sinned, I have not done evil, I have not borne\n  false witness; therefore let nothing [evil] be done unto me. I live\n  upon right and truth, and I feed upon right and truth. I have\n  performed the commandments of men [as well as] the things whereat are\n  gratified the gods; I have made God to be at peace [with me by doing]\n  that which is his will. I have given bread to the hungry man, and\n  water to the thirsty man, and apparel to the naked man, and a boat to\n  the [shipwrecked] mariner. I have made holy offerings to the gods, and\n  sepulchral meals to the beatified dead. Be ye then my deliverers, be\n  ye then my protectors, and make ye not accusation against me in the\n  presence of [Osiris]. I am clean of mouth and clean of hands;\n  therefore let it be said unto me by those who shall behold me, 'Come\n  in peace, come in peace.' I have heard the mighty word which the\n  spiritual bodies spake unto the Cat [Footnote: _i.e._, R[=a] as the\n  slayer of the serpent of darkness, the head of which be cuts off with\n  a knife. (See above, p. 63). The usual reading is \"which the Ass spake\n  to the Cat;\" the Ass being Osiris and the cat R[=a].] in the house of\n  Hapt-re. I have testified in the presence of Hra-f-ha-f, and he hath\n  given [his] decision. I have seen the things over which the Persea\n  tree spreadeth within Re-stau. I am he who hath offered up prayers to\n  the gods and who knoweth their persons. I have come, and I have\n  advanced to make the declaration of right and truth, and to set the\n  Balance upon what supporteth it in the region of Aukert.\n\n  \"Hail, thou who art exalted upon thy standard (_i.e._, Osiris), thou\n  lord of the 'Atefu' crown whose name is proclaimed as 'Lord of the\n  winds,' deliver thou me from thy divine messengers who cause dire\n  deeds to happen, and who cause calamities to come into being, and who\n  are without coverings for their faces, for I have done that which is\n  right and true for the Lord of right and truth. I have purified myself\n  and my breast with libations, and my hinder parts with the things\n  which make clean, and my inward parts have been [immersed] in the Pool\n  of Right and Truth. There is no single member of mine which lacketh\n  right and truth. I have been purified in the Pool of the South, and I\n  have rested in the City of the North, which is in the Field of the\n  Grasshoppers, wherein the divine sailors of R[=a] bathe at the second\n  hour of the night and at the third hour of the day; and the hearts of\n  the gods are gratified after they have passed through it, whether it\n  be by night, or whether it be by day. And I would that they should say\n  unto me, 'Come forward,' and 'Who art thou?' and 'What is thy name?'\n  These are the words which, I would have the gods say unto me. [Then\n  would I reply] 'My name is He who is provided with flowers, and\n  Dweller in his olive tree.' Then let them say unto me straightway,\n  'Pass on,' and I would pass on to the city to the north of the Olive\n  tree, 'What then wilt thou see there?' [say they. And I say]' The Leg\n  and the Thigh,' 'What wouldst thou say unto them?' [say they.] 'Let me\n  see rejoicings in the land of the Fenkhu' [I reply]. 'What will they\n  give thee? [say they]. 'A fiery flame and a crystal tablet' [I reply].\n  'What wilt thou do therewith?' [say they]. 'Bury them by the furrow of\n  M[=a][=a]at as Things for the night' [I reply]. 'What wilt thou find\n  by the furrow of M[=a][=a]at?' [say they]. 'A sceptre of flint\n  called Giver of Air' [I reply]. 'What wilt thou do with the fiery\n  flame and the crystal tablet after thou hast buried them?' [say they].\n  'I will recite words over them, in the furrow. I will extinguish the\n  fire, and I will break the tablet, and I will make a pool of water' [I\n  reply]. Then let the gods say unto me, 'Come and enter in through the\n  door of this Hall of the M[=a][=a]ti goddesses, for thou knowest us.'\"\n\nAfter these remarkable prayers follows a dialogue between each part of\nthe Hall of M[=a][=a]ti and the deceased, which reads as follows:--\n\n  _Door bolts_. \"We will not let thee enter in through us unless thou\n                 tellest our names.\"\n\n  _Deceased_. \"'Tongue of the place of Right and Truth' is your\n               name.\"\n\n  _Right post_. \"I will not let thee enter in by me unless thou tellest\n                 my name.\"\n\n  _Deceased_. \"'Scale of the lifter up of right and truth' is thy\n               name.\"\n\n  _Left post_. \"I will not let thee enter in by me unless thou tellest\n                my name.\"\n\n  _Deceased_. \"'Scale of wine' is thy name.\"\n\n  _Threshold_. \"I will not let thee pass over me unless thou tellest my\n                name.\"\n\n  _Deceased_. \"'Ox of the god Seb' is thy name.\"\n\n  _Hasp_. \"I will not open unto thee unless thou tellest my name.\"\n\n  _Deceased_. \"'Leg-bone of his mother' is thy name.\"\n\n  _Socket-hole_. \"I will not open unto thee unless thou tellest my\n                  name.\"\n\n  _Deceased_. \"'Living Eye of Sebek, the lord of Bakhau,' is thy name.\"\n\n  _Porter_. \"I will not open unto thee unless thou tellest my name.\"\n\n  _Deceased_. \"'Elbow of the god Shu when he placeth himself to protect\n               Osiris' is thy name.\"\n\n  _Side posts_. \"We will not let thee pass in by us, unless thou tellest\n                 our names.\"\n\n  _Deceased_. \"'Children of the uraei-goddesses' is your name.\"\n\n  \"Thou knowest us; pass on, therefore, by us\" [say these].\n\n  _Floor_. \"I will not let thee tread upon me, because I am silent and I\n            am holy, and because I do not know the names of thy feet\n            wherewith thou wouldst walk upon me; therefore tell them to\n            me.\"\n\n  _Deceased_. \"'Traveller of the god Khas' is the name of my right foot,\n               and 'Staff of the goddess Hathor' is the name of my left\n               foot.\"\n\n  \"Thou knowest me; pass on, therefore, over me\" [it saith].\n\n  _Doorkeeper_. \"I will not take in thy name unless thou tellest my\n                 name.\"\n\n  _Deceased_. \"'Discerner of hearts and searcher of the reins' is thy\n               name.\"\n\n  _Doorkeeper_. \"Who is the god that dwelleth in his hour? Utter his\n                 name.\"\n\n  _Deceased_. \"'M[=a]au-Taui' is his name.\"\n\n  _Doorkeeper_. \"And who is M[=a]au-Taui?\"\n\n  _Deceased_. \"He is Thoth.\"\n\n  _Thoth_. \"Come! But why hast thou come?\"\n\n  _Deceased_. \"I have come and I press forward that my name may be\n               mentioned.\"\n\n  _Thoth_, \"In what state art thou?\"\n\n  _Deceased_. \"I am purified from evil things, and I am protected from\n              the baleful deeds of those who live in their days; and I\n              am not of them.\"\n\n  _Thoth_. \"Now will I make mention of thy name [to the god]. And who is\n            he whose roof is of fire, whose walls are living uraei, and\n            the floor of whose house is a stream of water? Who is he, I\n            say?\"\n\n  _Deceased_. \"It is Osiris.\"\n\n  _Thoth_. \"Come forward, then; verily, mention of thy name shall be\n            made unto him. Thy cakes [shall come] from the Eye of R[=a];\n            and thine ale [shall come] from the Eye of R[=a]; and thy\n            sepulchral meals upon earth [shall come] from the Eye of\n            R[=a].\"\n\nWith these words Chapter CXXV comes to an end. We have seen how the\ndeceased has passed through the ordeal of the judgment, and how the\nscribes provided him with hymns and prayers, and with the words of a\nconfession with a view of facilitating his passage through the dread\nHall of the Ma[=a]ti goddesses. Unfortunately the answer which the god\nOsiris may be supposed to have made to his son Horus in respect of the\ndeceased is not recorded, but there is no doubt that the Egyptian\nassumed that it would be favourable to him, and that permission would be\naccorded him to enter into each and every portion of the underworld, and\nto partake of all the delights which the beatified enjoyed under the\nrule of R[=a] and Osiris.\n\n\n\n\nCHAPTER V.\n\n\nTHE RESURRECTION AND IMMORTALITY.\n\nIn perusing the literature of the ancient Egyptians one of the first\nthings which forces itself upon the mind of the reader is the frequency\nof allusions to the future life or to things which appertain thereto.\nThe writers of the various religious and other works, belonging to all\nperiods of Egyptian history, which have come down to us, tacitly assume\nthroughout that those who once have lived in this world have \"renewed\"\ntheir life in that which is beyond the grave, and that they still live\nand will live until time shall be no more. The Egyptian belief in the\nexistence of Almighty God is old, so old that we must seek for its\nbeginnings in pre-dynastic times; but the belief in a future life is\nvery much older, and its beginnings must be as old, at least, as the\noldest human remains which have been found in Egypt. To attempt to\nmeasure by years the remoteness of the period when these were committed\nto the earth, is futile, for no date that could be given them is likely\nto be even approximately correct, and they may as well date from B.C.\n12,000 as from B.C. 8000. Of one fact, however, we may be quite certain;\nthat is to say, that the oldest human remains that have been found in\nEgypt bear upon them traces of the use of bitumen, which proves that the\nEgyptians at the very beginning of their stay in the valley of the Nile\nmade some attempt to preserve their dead by means of mummification.\n[Footnote: See J. de Morgan, _Ethnographie Pr\u00e9historique_, Paris, 1897,\np. 189.] If they were, as many think, invaders who had made their way\nacross Arabia and the Red Sea and the eastern desert of the Nile, they\nmay have brought the idea and habit of preserving their dead with them,\nor they may have adopted, in a modified form, some practice in use among\nthe aboriginal inhabitants whom they found on their arrival in Egypt; in\neither case the fact that they attempted to preserve their dead by the\nuse of substances which would arrest decay is certain, and in a degree\ntheir attempt has succeeded.\n\nThe existence of the non-historic inhabitants of Egypt has been revealed\nto us in recent years by means of a number of successful excavations\nwhich have been made in Upper Egypt on both sides of the Nile by several\nEuropean and native explorers, and one of the most striking results has\nbeen the discovery of three different kinds of burials, which\nundoubtedly belong to three different periods, as we may see by\nexamining the various objects which have been found in the early graves\nat Nak[=a]dah and other non-historic sites of the same age and type. In\nthe oldest tombs we find the skeleton laid upon its left side, with the\nlimbs bent: the knees are on a level with the breast, and the hands are\nplaced in front of the face. Generally the head faces towards the south,\nbut no invariable rule seems to have been observed as to its\n\"orientation.\" Before the body was laid in the ground it was either\nwrapped in gazelle skin or laid in loose grass; the substance used for\nthe purposes of wrapping probably depended upon the social condition of\nthe deceased. In burials of this class there are no traces of\nmummification, or of burning, or of stripping the flesh from the bones.\nIn the next oldest graves the bodies are found to have been wholly or\npartly stripped of their flesh; in the former case all the bones are\nfound cast indiscriminately is the grave, in the latter the bones of the\nhands and the feet were laid together, while the rest of the skeleton is\nscattered about in wild confusion. Graves of this period are found to be\noriented either north or south, and the bodies in them usually have the\nhead separated from the body; sometimes it is clear that the bodies have\nbeen \"jointed\" so that they might occupy less space. Occasionally the\nbodies are found lying upon their backs with their legs and arms folded\nover them; in this case they are covered over with clay casings. In\ncertain graves it is clear that the body has been burnt. Now in all\nclasses of tombs belonging to the prehistoric period in Egypt we find\nofferings in vases and vessels of various kinds, a fact which proves\nbeyond all doubt that the men who made these graves believed that their\ndead friends and relatives would live again in some place, of the\nwhereabouts of which they probably had very vague ideas, in a life which\nwas, presumably, not unlike that which they had lived upon earth. The\nflint tools, knives, scrapers and the like indicate that they thought\nthey would hunt and slay their quarry when brought down, and fight their\nfoes; and the schist objects found in the graves, which M. de Morgan\nidentifies as amulets, shows that even in those early days man believed\nthat he could protect himself against the powers of supernatural and\ninvisible enemies by talismans. The man who would hunt and fight in the\nnext world must live again; and if he would live again it must be either\nin his old body or in a new one; if in the old body, it must be\nrevivified. But once having imagined a new life, probably in a new body,\ndeath a second time was not, the prehistoric Egyptian hoped, within the\nbounds of possibility. Here, then, we have the origin of the grand ideas\nof the RESURRECTION and IMMORTALITY.\n\nThere is every reason for believing that the prehistoric Egyptian\nexpected to eat, and to drink, and to lead a life of pleasure in the\nregion where he imagined his heaven to be, and there is little doubt\nthat he thought the body in which he would live there would be not\nunlike the body which he had while he was upon earth. At this stage his\nideas of the supernatural and of the future life would be like those of\nany man of the same race who stood on the same level in the scale of\ncivilization, but in every way he was a great contrast to the Egyptian\nwho lived, let us say, in the time of Mena, the first historical king of\nEgypt, the date of whom for convenience' sake is placed at B.C. 4400.\nThe interval between the time when the prehistoric Egyptians made the\ngraves described above and the reign of Mena must have been very\nconsiderable, and we may justly believe it to represent some thousands\nof years; but whatever its length, we find that the time was not\nsufficient to wipe out the early views which had been handed on from\ngeneration to generation, or even to modify some of the beliefs which we\nnow know to have existed in an almost unchanged state at the latest\nperiod of Egyptian history. In the texts which were edited by the\npriests of Heliopolis we find references to a state or condition of\nthings, as far as social matters are concerned, which could only exist\nin a society of men who were half savages. And we see from later works,\nwhen extracts are made from the earlier texts which contain such\nreferences, that the passages in which objectionable allusions occur are\neither omitted altogether or modified. We know of a certainty that the\neducated men of the College of Heliopolis cannot have indulged in the\nexcesses which the deceased kings for whom they prepared the funeral\ntexts are assumed to enjoy, and the mention of the nameless abomination\nwhich the savage Egyptian inflicted upon his vanquished foe can only\nhave been allowed to remain in them because of their own reverence for\nthe written word.\n\nIn passing it must be mentioned that the religious ideas of the men who\nwere buried without mutilation of limbs, or stripping of flesh from the\nbody, or burning, must have been different from those of the men who\npractised such things on the dead. The former are buried in the\nante-natal position of a child, and we may perhaps be justified in\nseeing in this custom the symbol of a hope that as the child is born\nfrom this position into the world, so might the deceased be born into\nthe life in the world beyond the grave; and the presence of amulets, the\nobject of which was to protect the body, seems to indicate that they\nexpected the actual body to rise again. The latter, by the mutilation of\nthe bodies and the burning of the dead, seem to show that they had no\nhope of living again in their natural bodies, and how far they had\napproached to the conception of the resurrection of a spiritual body we\nshall probably never know. When we arrive at the IVth dynasty we find\nthat, so far from any practice of mutilation or burning of the body\nbeing common, every text assumes that the body is to be buried whole;\nthis fact indicates a reversal of the custom of mutilation, or burning,\nwhich must have been in use, however, for a considerable time. It is to\nthis reversal that we probably owe such passages as, \"O flesh of Pepi,\nrot not, decay not, stink not;\" \"Pepi goeth forth with his flesh;\" \"thy\nbones shall not be destroyed, and thy flesh shall not perish,\"\n[Footnote: See _Recueil de Travaux_, tom. v. pp. 55, 185 (lines 160,\n317, 353).] etc.; and they denote a return to the views and ways of the\nearliest people known to us in Egypt.\n\nIn the interval which elapsed between the period of the prehistoric\nburials and the IVth dynasty, the Egyptian formulated certain theories\nabout the component parts of his own body, and we must consider these\nbriefly before we can describe the form in which the dead were believed\nto rise. The physical body of a man was called KHAT, a word which\nindicates something in which decay is inherent; it was this which was\nburied in the tomb after mummification, and its preservation from\ndestruction of every kind was the object of all amulets, magical\nceremonies, prayers, and formulae, from the earliest to the latest\ntimes. The god Osiris even possessed such a body, and its various\nmembers were preserved as relics in several shrines in Egypt. Attached\nto the body in some remarkable way was the KA, or \"double,\" of a man; it\nmay be defined as an abstract individuality or personality which was\nendowed with all his characteristic attributes, and it possessed an\nabsolutely independent existence. It was free to move from place to\nplace upon earth at will, and it could enter heaven and hold converse\nwith the gods. The offerings made in, the tombs at all periods were\nintended for the nourishment of the KA, and it was supposed to be able\nto eat and drink and to enjoy the odour of incense. In the earliest\ntimes a certain portion of the tomb was set apart for the use of the KA,\nand the religious organization of the period ordered that a class of\npriests should perform ceremonies and recite prayers at stated seasons\nfor the benefit of the KA in the KA chapel; these men were known as \"KA\npriests.\" In the period when the pyramids were built it was firmly\nbelieved that the deceased, in some form, was able to be purified, and\nto sit down and to eat bread with it \"unceasingly and for ever;\" and the\nKA who was not supplied with a sufficiency of food in the shape of\nofferings of bread, cakes, flowers, fruit, wine, ale, and the like, was\nin serious danger of starvation.\n\nThe soul was called BA, and the ideas which the Egyptians held\nconcerning it are somewhat difficult to reconcile; the meaning of the\nword seems to be something like \"sublime,\" \"noble,\" \"mighty.\" The BA\ndwelt in the KA, and seems to have had the power of becoming corporeal\nor incorporeal at will; it had both substance and form, and is\nfrequently depicted on the papyri and monuments as a human-headed hawk;\nin nature and substance it is stated to be ethereal. It had the power to\nleave the tomb, and to pass up into heaven where it was believed to\nenjoy an eternal existence in a state of glory; it could, however, and\ndid, revisit the body in the tomb, and from certain texts it seems that\nit could re-animate it and hold converse with it. Like the heart AB it\nwas, in some respects, the seat of life in man. The souls of the blessed\ndead dwelt in heaven with the gods, and they partook of all the\ncelestial enjoyments for ever.\n\nThe spiritual intelligence, or spirit, of a man was called KHU, and it\nseems to have taken form as a shining, luminous, intangible shape of the\nbody; the KHUs formed a class of celestial beings who lived with the\ngods, but their functions are not clear. The KHU, like the KA, could be\nimprisoned in the tomb, and to obviate this catastrophe special formulae\nwere composed and duly recited. Besides the KHU another very important\npart of a man's entity went into heaven, namely, his SEKHEM. The word\nliterally means \"to have the mastery over something,\" and, as used in\nthe early texts, that which enables one to have the mastery over\nsomething; _i.e._, \"power.\" The SEKHEM of a man was, apparently, his\nvital force or strength personified, and the Egyptians believed that it\ncould and did, under certain conditions, follow him that possessed it\nupon earth into heaven. Another part of a man was the KHAIBIT or\n\"shadow,\" which is frequently mentioned in connexion with the soul and,\nin late times, was always thought to be near it. Finally we may mention\nthe REN, or \"name\" of a man, as one of his most important constituent\nparts. The Egyptians, in common with all Eastern nations, attached the\ngreatest importance to the preservation of the name, and any person, who\neffected the blotting out of a man's name was thought to have destroyed\nhim also. Like the KA it was a portion, of a man's most special\nidentity, and it is easy to see why so much importance grew to be\nattached to it; a nameless being could not be introduced to the gods,\nand as no created thing exists without a name the man who had no name\nwas in a worse position before the divine powers than the feeblest\ninanimate object. To perpetuate the name of a father was a good son's\nduty, and to keep the tombs of the dead in good repair so that all might\nread the names of those who were buried in them was a most meritorious\nact. On the other hand, if the deceased knew the names of divine beings,\nwhether friends or foes, and could pronounce them, he at once obtained\npower over them, and was able to make them perform his will.\n\nWe have seen that the entity of a man consisted of body, double, soul,\nheart, spiritual intelligence or spirit, power, shadow, and name. These\neight parts may be reduced to three by leaving out of consideration the\ndouble, heart, power, shadow and name as representing beliefs which were\nproduced by the Egyptian as he was slowly ascending the scale of\ncivilization, and as being the peculiar product of his race; we may then\nsay that a man consisted of body, soul, and spirit. But did all three\nrise, and live in the world beyond the grave? The Egyptian texts answer\nthis question definitely; the soul and the spirit of the righteous\npassed from the body and lived with the beatified and the gods in\nheaven; but the physical body did not rise again, and it was believed\nnever to leave the tomb. There were ignorant people in Egypt who, no\ndoubt, believed in the resurrection of the corruptible body, and who\nimagined that the new life would be, after all, something very much like\na continuation of that which they were living in this world; but the\nEgyptian who followed the teaching of his sacred writings knew that such\nbeliefs were not consistent with the views of their priests and of\neducated people in general. Already in the Vth dynasty, about B.C. 3400,\nit is stated definitely:--\n\n  \"The soul to heaven, the body to earth;\" [Footnote: _Recueil de\n  Travaux_, tom. iv. p. 71 (l. 582).] and three thousand years later the\n  Egyptian writer declared the same thing, but in different words, when\n  he wrote:--[Footnote: Horrack, _Lamentations d' Isis_, Paris, 1866,\n  p. 6.] \"Heaven hath thy soul, and earth thy body.\"\n\nThe Egyptian hoped, among other things, that he would sail over the sky\nin the boat of R[=a], but he knew well that he could not do this in his\nmortal body; he believed firmly that he would live for millions of\nyears, but with the experience of the human race before him he knew that\nthis also was impossible if the body in which he was to live was that in\nwhich he had lived upon earth. At first he thought that his physical\nbody might, after the manner of the sun, be \"renewed daily,\" and that\nhis new life would resemble that of that emblem of the Sun-god R[=a]\nwith which he sought to identify himself. Later, however, his experience\ntaught him that the best mummified body was sometimes destroyed, either\nby damp, or dry rot, or decay in one form or another, and that\nmummification alone was not sufficient to ensure resurrection or the\nattainment of the future life; and, in brief, he discovered that by no\nhuman means could that which is corruptible by nature be made to become\nincorruptible, for the very animals in which the gods themselves were\nincarnate became sick and died in their appointed season. It is hard to\nsay why the Egyptians continued to mummify the dead since there is good\nreason for knowing that they did not expect the physical body to rise\nagain. It may be that they thought its preservation necessary for the\nwelfare of the KA, or \"double,\" and for the development of a new body\nfrom it; also the continued custom may have been the result of intense\nconservatism. But whatever the reason, the Egyptian never ceased to take\nevery possible precaution to preserve the dead body intact, had he\nsought for help in his trouble from another source.\n\nIt will be remembered that when Isis found the dead body of her husband\nOsiris, she at once set to work to protect it. She drove away the foes,\nand made the ill-luck which had come upon it to be of no effect. In\norder to bring about this result \"she made strong her speech with all\nthe strength of her mouth, she was perfect of tongue, and she halted not\nin her speech,\" and she pronounced a series of words or formulae with\nwhich Thoth had provided her; thus she succeeded in \"stirring up the\ninactivity of the Still-heart\" and in accomplishing her desire in\nrespect of him. Her cries, prompted by love and grief, would have had no\neffect on the dead body unless they had been accompanied by the words of\nThoth, which she uttered with boldness (_Ichu_), and understanding\n(_ager_), and without fault in pronunciation (_an-uh_). The Egyptian of\nold kept this fact in his mind, and determined to procure the\nresurrection of his friends and relatives by the same means as Isis\nemployed, _i.e._, the formulae of Thoth; with this object in view each\ndead person, was provided with a series of texts, either written upon\nhis coffin, or upon papyri and amulets, which would have the same effect\nas the words of Thoth which were spoken by Isis. But the relatives of\nthe deceased had also a duty to perform in this matter, and that was to\nprovide for the recital of certain prayers, and for the performance of a\nnumber of symbolical ceremonies over the dead body before It was laid to\nrest finally in the tomb. A sacrifice had to be offered up, and the\ndeceased and his friends and relatives assisted at it, and each ceremony\nwas accompanied by its proper prayers; when all had been done and said\naccording to the ordinances of the priests, the body was taken, to its\nplace in the mummy chamber. But the words of Thoth and the prayers of\nthe priests caused the body to become changed into a \"S[=A]HU,\" or\nincorruptible, spiritual body, which passed straightway out of the tomb\nand made its way to heaven where it dwelt with the gods. When, in the\nBook of the Dead the deceased says, \"I exist, I exist; I live, I live; I\ngerminate, I germinate,\" [Footnote: See Chap. cliv.] and again, \"I\ngerminate like the plants,\" [Footnote: See Chap. lxxxviii. 3.] the\ndeceased does not mean that his physical body is putting forth the\nbeginnings of another body like the old one, but a spiritual body which\n\"hath neither defect nor, like R[=a], shall suffer diminution for ever.\"\nInto the S[=A]HU passed the soul which had lived in the body of a man\nupon earth, and it seems as if the new, incorruptible body formed the\ndwelling-place of the soul in heaven just as the physical body had been\nits earthly abode. The reasons why the Egyptians continued to mummify\ntheir dead is thus apparent; they did not do so believing that their\nphysical bodies would rise again, but because they wished the spiritual\nbody to \"sprout\" or \"germinate\" from them, and if possible--at least it\nseems so--to be in the form of the physical body. In this way did the\ndead rise according to the Egyptians, and in this body did they come.\n\nFrom what has been said above, it will be seen that there is no reason\nfor doubting the antiquity of the Egyptian belief in the resurrection of\nthe dead and in immortality, and the general evidence derived both from\narchaeological and religious considerations supports this view. As old,\nhowever, as this belief in general is the specific belief in a spiritual\nbody (S[=A]H or S[=A]HU); for we find it in texts of the Vth dynasty\nincorporated with ideas which belong to the prehistoric Egyptian in his\nsavage or semi-savage state. One remarkable extract will prove this\npoint. In the funeral chapters which are inscribed on the walls of the\nchambers and passages inside the pyramid of King Unas, who flourished at\nthe end of the Vth dynasty, about B.C. 3300, is a passage in which the\ndeceased king terrifies all the powers of heaven and earth because he\n\"riseth as a soul (BA) in the form of the god who liveth upon his\nfathers and who maketh food of his mothers. Unas is the lord of wisdom\nand his mother knoweth not his name. He hath become mighty like unto the\ngod Temu, the father who gave him birth, and after Temu gave him birth\nhe became stronger than his father.\" The king is likened unto a Bull,\nand he feedeth upon every god, whatever may be the form in which he\nappeareth; \"he hath weighed words with the god whose name is hidden,\"\nand he devoureth men and liveth upon gods. The dead king is then said to\nset out to limit the gods in their meadows, and when he has caught them\nwith nooses, he causes them to be slain. They are next cooked in blazing\ncauldrons, the greatest for his morning meal, the lesser for his evening\nmeal, and the least for his midnight meal; the old gods and goddesses\nserve as fuel for his cooking pots. In this way, having swallowed the\nmagical powers and spirits of the gods, he becomes the Great Power of\nPowers among the gods, and the greatest of the gods who appear in\nvisible forms. \"Whatever he hath found upon his path he hath consumed,\nand his strength is greater than that of any spiritual body (S[=A]HU) in\nthe horizon; he is the firstborn of all the firstborn, and ... he hath\ncarried off the hearts of the gods.... He hath eaten the wisdom of every\ngod, and his period of existence is everlasting, and his life shall be\nunto all eternity, ... for the souls and the spirits of the gods are in\nhim.\"\n\nWe have, it is clear, in this passage an allusion to the custom of\nsavages of all nations and periods, of eating portions of the bodies of\nvaliant foes whom they have vanquished in war in order to absorb their\nvirtues and strength; the same habit has also obtained in some places in\nrespect of animals. In the case of the gods the deceased is made to\ncovet their one peculiar attribute, that is to say, everlasting life;\nand when he has absorbed their souls and spirits he is declared to have\nobtained all that makes him superior to every other spiritual body in\nstrength and in length of life. The \"magical powers\" (_heka_) which the\nking is also said to have \"eaten,\" are the words and formulae, the\nutterance of which by him, in whatever circumstances he may be placed,\nwill cause every being, friendly or unfriendly, to do his will. But\napart from any question of the slaughter of the gods the Egyptians\ndeclared of this same king, \"Behold, thou hast not gone as one dead, but\nas one living, to sit upon the throne of Osiris.\" [Footnote: _Recuell de\nTravaux_, tom. v. p. 167 (l. 65).] and in a papyrus written nearly two\nthousand years later the deceased himself says, \"My soul is God, my soul\nis eternity,\" [Footnote: Papyrus of Ani, Plate 28, l. 15 (Chapter\nlxxxiv.).] a clear proof that the ideas of the existence of God and of\neternity were identical. Yet one other example is worth quoting, if only\nto show the care that the writers of religious texts took to impress the\nimmortality of the soul upon their readers. According to Chapter CLXXV.\nof the Book of the Dead the deceased finds himself in a place where\nthere is neither water nor air, and where \"it is depth unfathomable, it\nis black as the blackest night, and men wander helplessly therein. In it\na man may not live in quietness of heart, nor may the longings of love\nbe satisfied therein. But,\" says the deceased to the god Thoth, \"let the\nstate of the spirits be given unto me instead of water, and air, and the\nsatisfying of the longings of love, and let quietness of heart be given\nunto me instead of cakes and ale. The god Temu hath decreed that I shall\nsee thy face, and that I shall not suffer from the things which pained\nthee; may every god transmit unto thee [O Osiris] his throne for\nmillions of years! Thy throne hath descended unto thy son Horus, and the\ngod Temu hath decreed that his course shall be among the holy princes.\nVerily he shall rule over thy throne, and he shall be heir of the throne\nof the Dweller in the Lake of the Two Fires. Verily it hath been decreed\nthat in me he shall see his likeness, [Footnote: _i.e._, I shall be like\nHorus, the son of Osiris.] and that my face shall look upon the face of\nthe lord Tem.\" After reciting these words, the deceased asks Thoth, \"How\nlong have I to live?\" and the god replies, \"It is decreed that thou\nshalt live for millions of millions of years, a life of millions of\nyears.\" To give emphasis and additional effect to his words the god is\nmade to speak tautologically so that the most unlettered man may not\nmiss their meaning. A little later in the Chapter the deceased says, \"O\nmy father Osiris, thou hast done for me that which thy father R[=a] did\nfor thee. So shall I abide on the earth lastingly, I shall keep\npossession of my seat; my heir shall be strong; my tomb and my friends\nwho are upon earth shall flourish; my enemies shall be given over to\ndestruction and to the shackles of the goddess Serq. I am thy son, and\nR[=a] is my father; for me likewise thou shalt make life, and strength,\nand health!\" It is interesting to note that the deceased first\nidentifies Osiris with R[=a], and then he identifies himself with\nOsiris; thus he identifies himself with R[=a].\n\nWith the subjects of resurrection and immortality must be mentioned the\nfrequent references in the religious texts of all periods to the meat\nand drink on which lived the beings who were believed to exist in the\nworld beyond the grave. In prehistoric days if was natural enough for\nthe dead man's friends to place food in his grave, because they thought\nthat he would require it on his journey to the next world; this custom\nalso presupposed that the deceased would have a body like unto that\nwhich he had left behind him in this world, and that it would need food\nand drink. In the Vth dynasty the Egyptians believed that the blessed\ndead lived upon celestial food, and that they suffered neither hunger\nnor thirst; they ate what the gods ate, they drank what they drank, they\nwere what they were, and became in such matters as these the\ncounterparts of the gods. In another passage we read that they are\napparelled in white linen, that they wear white sandals, and that they\ngo to the great lake which is in the midst of the Field of Peace whereon\nthe great gods sit, and that the gods give them to eat of the food (_or_\ntree) of life of which they themselves eat that they also may live. It\nis certain, however, that other views than these were held concerning\nthe food of the dead, for already in the Vth dynasty the existence of a\nregion called Sekhet-Aaru, or Sekhet-Aanru had been formulated, and to\nthis place the soul, or at least some part, of the pious Egyptian hoped\nto make its way. Where Sekhet-Aaru was situated we have no means of\nsaying, and the texts afford us no clue as to its whereabouts; some\nscholars think that it lay away to the east of Egypt, but it is far more\nlikely to represent some district of the Delta either in its northern or\nnorth-eastern portion. Fortunately we have a picture of it in the\nPapyrus of Nebseni, [Footnote: Brit. Mus., No. 9900; this document\nbelongs to the XVIIIth dynasty.] the oldest probably on papyrus, and\nfrom this we may see that Sekhet-Aaru, _i.e._, the \"Field of Reeds,\"\ntypified some very fertile region where farming operations could be\ncarried on with ease and success. Canals and watercourses abound, and in\none section, we are told, the spirits of the blessed dwelt; the picture\nprobably represents a traditional \"Paradise\" or \"Elysian Fields,\" and\nthe general characteristics of this happy land are those of a large,\nwell-kept, and well-stocked homestead, situated at no great distance\nfrom the Nile or one of its main branches. In the Papyrus of Nebseni the\ndivisions of the Sekhet-Auru contain the following:--\n\n[Illustration: The Elysian Fields of the Egyptians according to the\nPapyrus of Nebseni (XVIIIth dynasty).]\n\n  1. Nebseni, the scribe and artist of the Temple of Ptah, with his arms\n  hanging by his sides, entering the Elysian Fields.\n\n  2. Nebseni making an offering of incense to the \"great company of the\n  gods.\"\n\n  3. Nebseni seated in a boat paddling; above the boat are three symbols\n  for \"city.\"\n\n  4. Nebseni addressing a bearded mummied figure.\n\n  5. Three Pools or Lakes called Urti, Hetep, and Qetqet.\n\n  6. Nebseni reaping in Sekhet-hetepet.\n\n  7. Nebseni grasping the Bennu bird, which is perched upon a stand; in\n  front are three KAU and three KHU.\n\n  8. Nebseni seated and smelling a flower; the text reads: \"Thousands of\n  all good and pure things to the KA of Nebseni.\"\n\n  9. A table of offerings.\n\n  10. Four Pools or Lakes called Nebt-tani, Uakha, Kha(?), and Hetep.\n\n  11. Nebseni ploughing with oxen by the side of a stream which is one\n  thousand [measures] in length, and the width of which cannot be said;\n  in it there are neither fish nor worms.\n\n  12. Nebseni ploughing with oxen on an island \"the length of which is\n  the length of heaven.\"\n\n  13. A division shaped like a bowl, in which is inscribed: \"The\n  birthplace(?) of the god of the city Qenqentet Nebt.\"\n\n  14. An island whereon are four gods and a flight of steps; the legend\n  reads: \"The great company of the gods who are in Sekhet-hetep.\"\n\n  15. The boat Tchetetfet, with eight oars, four at the bows, and four\n  at the stern, floating at the end of a canal; in it is a flight of\n  steps. The place where it lies is called the \"Domain of Neth.\"\n\n  16. Two Pools, the names of which are illegible. The scene as given in\n  the Papyrus of Ani [Footnote: Brit. Mus., No. 10,470, Plate 35] gives\n  some interesting variants and may be described thus:--\n\n    1. Ani making an offering before a hare-headed god, a snake-headed\n    god, and a bull-headed god; behind him stand his wife Thuthu and\n    Thoth holding his reed and palette. Ani paddling a boat. Ani\n    addressing a hawk, before which are a table of offerings, a statue,\n    three ovals, and the legend, \"Being at peace in the Field, and\n    having air for the nostrils.\"\n\n    2. Ani reaping corn, Ani driving the oxen which tread out the corn;\n    Ani addressing (_or_ adoring) a Bennu bird perched on a stand; Ani\n    seated holding the _kherp_ sceptre; a heap of red and a heap of\n    white corn; three KAU and three KHU, which are perhaps to be read,\n    \"the food of the spirits;\" and three Pools.\n\n    3. Ani ploughing a field near a stream which contains [Illustration:\n    The Elysian Fields of the Egyptians according to the Papyrus of Ani\n    (XVIIIth dynasty).] neither fish, nor serpents, nor worms of any\n    kind whatsoever.\n\n    4. The birthplace of the \"god of the city;\" an island on which is a\n    flight of steps; a region called the \"place of the spirits\" who are\n    seven cubits high, where the wheat is three cubits high, and where\n    the S[=A]HU, or spiritual bodies, reap it; the region Ashet, the god\n    who dwelleth therein being Un-nefer (_i.e._, a form of Osiris); a\n    boat with eight oars lying at the end of a canal; and a boat\n    floating on a canal. The name of the first boat is Behutu-tcheser,\n    and that of the second Tohefau.\n\nSo far we have seen that in heaven and in the world beyond the grave the\ndeceased has found only divine beings, and the doubles, and the souls,\nand the spirits, and the spiritual bodies of the blessed; but no\nreference has been made to the possibility of the dead recognizing each\nother, or being able to continue the friendships or relationships which\nthey had when upon earth. In the Sekhet-Aaru the case is, however,\ndifferent, for there we have reason to believe relationships were\nrecognized and rejoiced in. Thus in Chapter LII. of the Book of the\nDead, which was composed with the idea of the deceased, from lack of\nproper food in the underworld, being obliged to eat filth, [Footnote:\nThis idea is a survival of prehistoric times, when it was thought that\nif the proper sepulchral meals were not deposited at regular intervals\nwhere the KA, or \"double,\" of the deceased could get at them it would be\nobliged to wander about and pick up whatever it might find to eat upon\nits road.] and with the object of preventing such an awful thing, the\ndeceased says: \"That which is an abomination unto me, that which is an\nabomination unto me, let me not eat. That which is an abomination unto\nme, that which is an abomination unto me, is filth; let me not be\nobliged to eat thereof in the place of the sepulchral cakes which are\noffered unto the KAU (_i.e._, \"doubles\"). Let it not touch my body, let\nme not be obliged to hold it in my hands; and let me not be compelled to\ntread thereon in my sandals.\"\n\nSome being or beings, probably the gods, then ask him, \"What, now, wilt\nthou live upon in the presence of the gods?\" And he replies, \"Let food\ncome to me from the place of food, and let me live upon the seven loaves\nof bread which shall be brought as food before Horus, and upon the bread\nwhich is brought before Thoth. And when the gods shall say unto me,\n'What manner of food wouldst thou have given unto thee?' I will reply,\n'Let me eat my food under the sycamore tree of my lady, the goddess\nHathor, and let my times be among the divine beings who have alighted\nthereon. Let me have the power to order my own fields in Tattu\n(Busiris), and my own growing crops in Annu. Let me live upon bread made\nof white grain, and let my beer be made from red grain, and may the\npersons of my father and mother be given unto me as guardians of my\ndoor, and for the ordering of my homestead. Let me be sound and strong,\nand let me have much room wherein to move, and let me be able to sit\nwheresoever I please.\"\n\nThis Chapter is most important as showing that the deceased wished to\nhave his homestead and its fields situated in Tattu, that is to say,\nnear the capital of the Busirite or IXth nome of Lower Egypt, a district\nnot far from the city of Semenn\u00fbd (_i.e._, Sebennytus) and lying a\nlittle to the south of the thirty-first parallel of latitude. It was\nhere that the reconstitution of the dismembered body of Osiris took\nplace, and it was here that the solemn ceremony of setting up the\nbackbone of Osiris was performed each year. The original Sekhet-Aaru was\nevidently placed here, and we are therefore right in assuming that the\nfertile fields of this part of the Delta formed the prototype of the\nElysian Fields of the Egyptian. At the same time he also wished to reap\ncrops on the fields round about Heliopolis, the seat of the greatest and\nmost ancient shrine of the Sun-god. The white grain of which he would\nhave his bread made is the ordinary _dhura_, and the red grain is the\nred species of the same plant, which is not so common as the white. As\nkeepers of the door of his estate the deceased asks for the \"forms (_or_\npersons) of his father and his mother,\" and thus we see a desire on the\npart of the Egyptian to continue the family life which he began upon\nearth; it goes almost without saying that he would not ask this thing if\nhe thought there would be no prospect of knowing his parents in the next\nworld. An interesting proof of this is afforded by the picture of the\nSekhet-Aaru, or Elysian Fields, which is given in the Papyrus of Anhai,\n[Footnote: Brit. Mus., No. 10,472.] [Illustration: Anhai bowing before\nher father and mother. The Elysian Fields. From the Papyrus of Anhai\n(XXIInd dynasty).] a priestess of Amen who lived probably about B.C.\n1000. Here we see the deceased entering into the topmost section of the\ndistrict and addressing two divine persons; above one of these are\nwritten the words \"her mother,\" followed by the name Neferitu. The form\nwhich comes next is probably that of her father, and thus we are sure\nthat the Egyptians believed they would meet their relatives in the next\nworld and know and be known by them.\n\nAccompanying the picture of the Elysian Fields is a long text which\nforms Chapter CX. of the Book of the Dead. As it supplies a great deal\nof information concerning the views held in early times about that\nregion, and throws so much light upon the semi-material life which the\npious Egyptians, at one period of their history, hoped to lead, a\nrendering of it is here given. It is entitled, \"The Chapters of\nSekhet-Hetepet, and the Chapters of Coming Forth by Day; of going into\nand of coming forth from the underworld; of coming to Sekhet-Aaru; of\nbeing in Sekhet-Hetepet, the mighty land, the lady of winds; of having\npower there; of becoming a spirit (KHU) there; of reaping there; of\neating there; of drinking there; of making love there; and of doing\neverything even as a man doeth upon the earth.\" The deceased says:--\n\n  \"Set hath seized Horus, who looked with the two eyes [Footnote:\n  _i.e._, the Eye of R[=a] and the Eye of Horus.] upon the building (?)\n  round Sekhet-hetep, but I have released Horus [and taken him from]\n  Set, and Set hath opened the path of the two eyes [which are] in\n  heaven. Set hath cast (?) his moisture to the winds upon the soul that\n  hath his day, and that dwelleth in the city of Mert, and he hath\n  delivered the interior of the body of Horus from the gods of Akert.\n\n  \"Behold me now, for I make this mighty boat to travel over the Lake of\n  Hetep, and I brought it away with might from the palace of Shu; the\n  domain of his stars groweth young and reneweth the strength which it\n  had of old. I have brought the boat into the lakes thereof, so that I\n  may come forth into the cities thereof, and I have sailed into their\n  divine city Hetep. And behold, it is because I, even I, am at peace\n  with his seasons, and with his direction, and with his territory, and\n  with the company of the gods who are his firstborn. He maketh Horus\n  and Set to be at peace with those who watch over the living ones whom\n  he hath created in fair form, and he bringeth peace; he maketh Horus\n  and Set to be at peace with those who watch over them. He cutteth off\n  the hair from Horus and Set, he driveth away storm from the helpless,\n  and he keepeth away harm from the spirits (KHU). Let me have dominion\n  within that field, for I know it, and I have sailed among its lakes so\n  that I might come into its cities. My mouth is firm, [Footnote:\n  _i.e._, I know how to utter the words of power which I possess with\n  vigour.] and I am equipped to resist the spirits (KHU), therefore they\n  shall not have dominion over me. Let me be rewarded with thy fields, O\n  thou god Hetep; but that which is thy wish do, O thou lord of the\n  winds. May I become a spirit therein, may I eat therein, may I drink\n  therein, may I plough therein, may I reap therein, may I fight\n  therein, may I make love therein, may my words be mighty therein; may\n  I never be in a state of servitude therein; but may I be in authority\n  therein. Thou hast made strong the mouth (_or_ door) and the throat\n  (_?_) of Hetep; Qetet-bu is his name. He is stablished upon the\n  pillars [Footnote: _i.e._, the four pillars, one placed at each\n  cardinal point, which support the sky.] of Shu, and is linked unto the\n  pleasant things of R[=a]. He is the divider of years, he is hidden of\n  mouth, his mouth is silent, that which he uttereth is secret, he\n  fulfilleth eternity and hath possession of everlasting existence as\n  Hetep, the lord Hetep.\n\n  \"The god Horus maketh himself to be strong like unto the Hawk which is\n  one thousand cubits in length, and two thousand [cubits in width] in\n  life; he hath equipments with him, and he journeyeth on and cometh\n  where his heart's throne wisheth to be in the Pools [of Hetep] and in\n  the cities thereof. He was begotten in the birth-chamber of the god of\n  the city, offerings of the god of the city are made unto him, he\n  performeth that which it is meet to do therein, and causeth the union\n  thereof, and doeth everything which appertaineth to the birth-chamber\n  of the divine city. When he setteth in life, like crystal, he\n  performeth everything therein, and the things which he doeth are like\n  unto the things which are done in the Lake of Twofold Fire, wherein\n  there is none that rejoiceth, and wherein are all manner of evil\n  things. The god Hetep goeth in, and cometh out, and goeth backwards\n  [in] that Field which gathereth together all manner of things for the\n  birth-chamber of the god of the city. When he setteth in life, like\n  crystal, he performeth all manner of things therein which are like\n  unto the things which are done in the Lake of Twofold Fire, wherein\n  there is none that rejoiceth, and wherein are all manner of evil\n  things.\n\n  \"Let me live with the god Hetep, clothed and not plundered by the\n  lords of the north, and let the lord of divine things bring food unto\n  me. Let him make me to go forward, and let me come out, and let him\n  bring my power unto me there; let me receive it, and let my equipment\n  be from the god Hetep. Let me gain the mastery over the great and\n  mighty word which is in my body in this place wherein I am, for by\n  means of it I will remember and I will forget. Let me go forward on my\n  way and let me plough. I am at peace with the god of the city, and I\n  know the waters, and the cities, and the nomes, and the lakes which\n  are in Sekhet-Hetep. I exist therein, I am strong therein, I have\n  become a spirit (KHU) therein, I eat therein, I sow seed therein, I\n  reap the harvest therein, I plough therein, I make love therein, and I\n  am at peace with the god Hetep therein. Behold I scatter seed therein,\n  I sail about among its lakes, and I advance to the cities thereof, O\n  divine Hetep. Behold, my mouth is provided with my [teeth which are\n  like] horns; grant me therefore an overflowing supply of the food\n  whereon, the 'Doubles' (KAU) and the Spirits (KHU) do live. I have\n  passed the judgment which Shu passeth upon him that knoweth him,\n  therefore let me go forth to the cities of [Hetep], and let me sail\n  about among its lakes, and let me walk about in Sekhet-Hetep. Behold\n  R[=a] is in heaven, and behold the god Hetep is the twofold offering\n  thereof. I have come forward to the land [of Hetep], I have girded up\n  my loins and come forth so that the gifts which are about to be given\n  unto me may be given, and I am glad, and I have laid hold upon my\n  strength which the god Hetep hath greatly increased for me.\" \"O\n  Unen-em-hetep, [Footnote: The name of the first large section of\n  Sekhet-Aaru.] I have entered into thee, and my soul followeth after\n  me, and my divine food is upon my hands. O Lady of the two lands,\n  [Footnote: A lake in the second section of Sekhet-Aaru.] who\n  stablishest my word whereby I remember and forget, let me live\n  uninjured, and without any injury [being done] unto me. O grant to me,\n  O do thou grant to me, joy of heart; make thou me to be at peace, bind\n  thou up my sinews and muscles, and make me to receive the air.\"\n\n  \"O Unen-em-hetep, O Lady of the winds, I have entered into thee, and I\n  have shewn [Footnote: Literally, \"opened.\"] my head [therein]. R[=a]\n  sleepeth, but I am awake, and there is the goddess Hast at the gate of\n  heaven by night. Obstacles have been set before me, but I have\n  gathered together what R[=a] hath emitted. I am in my city.\"\n\n  \"O Nut-urt, [Footnote: The name of a lake in the first section of\n  Sekhet-Aaru.] I have entered into thee and I have reckoned up my\n  harvest, and I go forward to Uakh. [Footnote: The name of a lake in\n  the second section of Sekhet-Aaru.] I am the Bull enveloped in\n  turquoise, the lord of the Field of the Bull, the lord of the divine\n  speech of the goddess Septet (Sothis) at her hours. O Uakh, I have\n  entered into thee, I have eaten my bread, I have gotten the mastery\n  over choice pieces of the flesh of oxen and of feathered fowl, and the\n  birds of Shu have been given unto me; I follow after the gods, and the\n  divine 'Doubles' (KAU).\"\n\n  \"O Tohefet, [Footnote: The name of a district in the third section of\n  Sekhet-Aaru.] I have entered into thee, I array myself in apparel, and\n  I have guarded myself with the _Sa_ garment of R[=a]; now behold, he\n  is in heaven, and those who dwell therein follow him, and I also\n  follow R[=a] in heaven, O Unen-em-hetep, lord of the two lands, I have\n  entered into thee, and I have plunged into the lakes of Tohesert;\n  behold me now, for all uncleanness hath departed from me. The Great\n  God groweth therein, and behold, I have found [food therein]; I have\n  snared feathered fowl and I feed upon, the finest of them.\"\n\n  \"O Qenqentet, [Footnote: The name of a lake in the first section, of\n  Sekhet-Aaru.] I have entered into thee, and I have seen, the Osiris\n  [my father], and I have gazed upon my mother, and I have made love. I\n  have captured the worms and serpents [which are there] and have\n  delivered myself. I know the name of the god who is opposite to the\n  goddess Tohesert, who hath straight hair and is provided with horns;\n  he reapeth, but I both plough and reap.\"\n\n  \"O Hast, [Footnote: The name of a lake in the third section of\n  Sekhet-Aaru.] I have entered into thee, and I have driven back those\n  who would come to the turquoise [sky]; and I have followed the winds\n  of the company of the gods. The Great God hath given my head unto me,\n  and he who hath bound on me my head is the Mighty One with the eyes of\n  turquoise, that is to say, Ari-en-ab-f (_i.e._, He who doeth as he\n  pleaseth).\"\n\n  \"O Usert, [Footnote: The name of a lake in the third section of\n  Sekhet-Aaru.] I have come unto thee at the house where the divine food\n  is brought unto me.\"\n\n  \"O Smam, [Footnote: The name of a lake in the third section of\n  Sekhet-Aaru.] I have come unto thee. My heart watcheth, and I am\n  provided with the white crown. I am led into celestial regions, and I\n  make the things of earth to flourish; and there is joy of heart for\n  the Bull, and for celestial beings, and for the company of the gods. I\n  am the god who is the Bull, the lord of the gods as he goeth forth\n  from the turquoise [sky].\"\n\n  \"O divine nome of wheat and barley, I have come unto thee, I have come\n  forward to thee, and I have taken up that which followeth me, namely,\n  the best of the libations of the company of the gods. I have tied my\n  boat in the celestial lakes, I have lifted up the post at which to\n  anchor, I have recited the prescribed words with my voice, and I have\n  ascribed praises unto the gods who dwell in Sekhet-hetep.\"\n\nOther joys, however, than those described above, await the man who has\npassed satisfactorily through the judgment and has made his way into the\nrealm of the gods. For, in answer to a long petition in the Papyrus of\nAni, which has been given above (see p. 33 f.), the god R[=a] promises\nto the deceased the following: \"Thou shalt come forth into heaven, thou\nshalt pass over the sky, thou shalt be joined unto the starry deities.\nPraises shall be offered unto thee in thy boat, thou shalt be hymned in\nthe [=A]tet boat, thou shalt behold R[=a] within his shrine, thou shalt\nset together with his Disk day by day, thou shalt see the ANT [Footnote\n1: The name of a mythological fish which swam at the bow of the boat of\nR[=a].] fish when it springeth into being in the waters of turquoise,\nand thou shalt see the ABTU [Footnote: The name of a mythological fish\nwhich swam at the bow of the boat of R[=a].] fish in his hour. It shall\ncome to pass that the Evil One shall fall when he layeth a snare to\ndestroy thee, and the joints of his neck and of his back shall be hacked\nasunder. R[=a] [saileth] with a fair wind, and the Sektet boat draweth\non and cometh into port. The mariners of R[=a] rejoice, and the heart\nof Nebt-[=a]nkh (_i.e._, Isis) is glad, for the enemy of R[=a] hath\nfallen to the ground. Thou shalt behold Horus on the standing-place of\nthe pilot of the boat, and Thoth and Ma[=a]t shall stand one upon each\nside of him. All the gods shall rejoice when they behold R[=a] coming\nin peace to make the hearts of the shining ones to live, and Osiris Ani,\ntriumphant, the scribe of the divine offspring of the lords of Thebes,\nshall be along with them.\"\n\nBut, not content with sailing in the boat of R[=a] daily as one of many\nbeatified beings, the deceased hoped to transform each of his limbs into\na god, and when this was effected to become R[=a] himself. Thus in\nChapter XLII. of the Book of the Dead [Footnote: See _The Chapters of\nComing Forth by Day_, p. 93.] the deceased says--\n\n  \"My hair is the hair of Nu.\n\n  \"My face is the face of the Disk.\n\n  \"My eyes are the eyes of Hathor.\n\n  \"My ears are the ears of Ap-uat.\n\n  \"My nose is the nose of Khenti-Khas.\n\n  \"My lips are the lips of Anpu.\n\n  \"My teeth are the teeth of Serqet.\n\n  \"My neck is the neck of the divine goddess Isis.\n\n  \"My hands are the hands of Ba-neb-Tattu.\n\n  \"My fore-arms are the fore-arms of Neith, the Lady of Sa\u00efs.\n\n  \"My backbone is the backbone of Suti.\n\n  \"My phallus is the phallus of Osiris.\n\n  \"My reins are the reins of the Lords of Kher-[=a]ba.\n\n  \"My chest is the chest of the Mighty one of terror.\n\n  \"My belly and back are the belly and back of Sekhet.\n\n  \"My buttocks are the buttocks of the Eye of Horus.\n\n  \"My hips and legs are the hips and legs of Nut.\n\n  \"My feet are the feet of Ptah.\n\n  \"My fingers and my leg-bones are the fingers and leg-bones of the\n  Living Gods.\" [Footnote: The idea of the deification of the human\n  members was current already in the VIth dynasty. See _Recueil de\n  Travaux_, tom. viii, pp. 87, 88.]\n\nAnd immediately after this the deceased says:\n\n  \"There is no member of my body which is not the member of a god. The\n  god Thoth shieldeth my body altogether, and I am R[=a] day by day.\"\n\nThus we see by what means the Egyptians believed that mortal man could\nbe raised from the dead, and attain unto life everlasting. The\nresurrection was the object with which every prayer was said and every\nceremony performed, and every text, and every amulet, and every formula,\nof each and every period, was intended to enable the mortal to put on\nimmortality and to live eternally in a transformed glorified body. If\nthis fact be borne in mind many apparent difficulties will disappear\nbefore the readers in this perusal of Egyptian texts, and the religion\nof the Egyptians will be seen to possess a consistence of aim and a\nsteadiness of principle which, to some, it at first appears to lack.\n\n\n\n\nTHE END.\n\nPrinted BALLANTYNE, HANSON & Co\nEdinburgh & London","title":"Egyptian Ideas of the Future Life","tradition":"scripture-revelation","translated_text":null,"word_count":48011}