----------------------------------------
-    ,transcriber's note3               
,hieroglyph scripts are shown as ,h and 
,old ,english text is surrounded by     
sign4                                   
----------------------------------------
-    ,,the ,,ancient ,,egyptian         
,,doctrine ,,of ,,immortality4          
,illustration3 ,see p4 #fd4             
,,the    ,,ancient ,,egyptian ,,doctrine
    ,,of ,,the    ,,immortality ,,of    
,,the ,,soul      ,,by    ,,alfred      
,,wiedemann1 ,d4,,ph4    ,,professor    
,,of ,,oriental ,,languages ,,at ,,the  
,,university ,,of ,,bonn      ,,author  
,,of    8,,gyptische ,,geschichte10     
8,,die ,,religion ,,der ,,alten         
,,gypter10    8,,herodot',s ,,zweites   
,,buch0      ,with ,twenty-one          
,illustrations      ,,london    ,h4     
,,grevel  ,,co4    #cc1 ,,king ,,street1
 ,,covent ,,garden1 ,w4,c4    #ahie     
,printed by ,hazell ,watson1 4 ,viney1  
,ld41 ,london and ,aylesbury4           
,,preface4    ,in writing this treatise 

my object has been to give a clear      
exposition  of the most important shape 
which the doctrine of immortality       
assumed  in ,egypt4 ,this particular    
form of the doctrine was only one of    
many  different ones that were held4    
,the latter1 however1 were but          
occasional  manifestations1 whereas the 
system here treated of was the popular  
belief among all classes of the         
,egyptian people1 from early to ,coptic 
times4 ,by far the greater part of the  
religious papyri and tomb texts  and of 
the inscriptions of funerary stel are   
devoted to it2 the  symbolism of nearly 
all the amulets is connected with it2 it
 was bound  up with the practice of     
mummifying the dead2 and it centred in  
the  person of ,osiris1 the most popular
 of all the gods of ,egypt4    ,even in 
,pyramid times ,osiris had already      
attained pre-eminence2 he  maintained   
this position throughout the whole      
duration of ,egyptian  national life1   
and even survived its fall4 ,from the   

fourth century ,b4,c4  he1 together with
 his companion deities1 entered into the
 religious  life of the ,greeks2 and    
homage was paid to him by imperial      
,rome4  ,throughout the length and      
breadth of the ,roman ,empire1 even to  
the  remotest provinces of the ,danube  
and the ,rhine1 altars were raised to   
him1 to his wife ,isis1 and to his son  
,harpocrates2 and wherever his  worship 
spread1 it carried with it that doctrine
 of immortality which  was associated   
with his name4 ,this ,osirian doctrine  
influenced the  systems of ,greek       
philosophers2 it made itself felt in the
 teachings  of the ,gnostics2 we find   
traces of it in the writings of         
,christian  apologists and the older    
fathers of the ,church1 and through     
their  agency it has affected the       
thoughts and opinions of our own time4  
,the cause of this far-reaching         
influence lies both in the doctrine     
itself1 which was at once the most      
profound and the most attractive of  all

 the teachings of the ,egyptian         
religion2 and also in the comfort  and  
consolation to be derived from the      
pathetically human story of its         
founder1 ,osiris4 ,he1 the son of the   
gods1 had sojourned upon earth and      
bestowed upon men the blessings of      
civilisation4 ,at length he fell a  prey
 to the devices of the ,wicked ,one1 and
 was slain4 ,but the triumph  of evil   
and of death was only apparent3 the work
 of ,osiris endured1 and  his son       
followed in his footsteps and broke the 
power of evil4 ,neither  had his being  
ended with death1 for on dying he had   
passed into the  world to come1         
henceforth to reign over the dead as    
8,the ,good ,being40  ,even as ,osiris1 
so must each man die1 no matter how     
noble and how godly  his life2          
nevertheless his deeds should be        
established for ever1 his  name should  
endure1 and the life which is eternal   
awaited him beyond  the tomb4 ,to the   
,egyptian1 nature on every hand         

presented images of  the life of        
,osiris4 ,to him that life was reflected
 in the struggle  between good and evil1
 in the contest between the fertilising 
,nile and  the encroaching desert1 no   
less than in the daily and yearly       
courses  of the sun4 ,in earlier times  
,osiris was occasionally confounded with
  the ,sun god2 later1 the two deities  
were habitually merged in one  another4 
,the death and resurrection of ,osiris  
occurred at the end of  the month       
,khoiak-that is to say1 at the winter   
solstice1 concurrently  with the dying  
of the ,sun of the ,old ,year and the   
rising of the ,sun of  the ,new4 ,the   
new phoenix was supposed to make his    
appearance in ,march2  and this bird1   
although usually associated with the    
,sun1 was often  representative of      
,osiris4 ,and the epithets and titles of
 the ,sun god  were similarly bestowed  
upon ,osiris4    ,all the ,osirian      
doctrines were readily apprehended in   
spite of their  deep import1 and they   

steadily tended towards the evolution of
 a high  form of monotheistic belief4   
,to no close student of these doctrines 
can  the fact seem strange that ,egypt  
should have been the first country in   
which ,christianity permeated the whole 
body of the people4 ,the ,egyptian      
could recognise his old beliefs in many 
a ,christian theme1 and so much  did the
 figure of ,christ remind him of ,osiris
 and his son ,horus1 that  to him       
,christ became a hero who traversed the 
,nile valley even as ,horus  had done1  
overcoming ,his enemies1 the evil demons
 and the wicked4 ,in  ,egypt the        
,osirian faith and dogma were the       
precursors of ,christianity1  the       
foundations upon which it was able to   
build2 and1 altogether apart  from their
 intrinsic worth and far-reaching       
influence1 it is this which  constitutes
 their significance in the history of   
the world4    ,for the choice of the    
illustrations1 as well as for the       
,english  version1 ,i am gratefully     

indebted to my translator4    ,,alfred  
,,wiedemann4    ,bonn1 ,march #ahie4    
,,the    ,,ancient ,,egyptian ,,doctrine
    ,,of ,,the    ,,immortality ,,of    
,,the ,,soul4    ,little as we know of  
the ancient ,egyptian religion in its   
entirety1  and of its motley mixture of 
childishly crude fetichism and deep     
philosophic thought1 of superstition and
 true religious worship1 of  polytheism1
 henotheism1 and pantheism1 one dogma   
stands out clearly  from this confusion1
 one article of belief to which the     
,egyptian  religion owes its unique     
position among all other religions of   
antiquity-the doctrine of the           
immortality of the human soul4 ,it is   
true that other ancient religions       
attained to a similar dogma1 for the    
belief was early developed among        
,semites1 ,indo-,germanians1 ,turanians1
  and ,mongolians2 but in all these     
cases it appears as the outcome of a    
higher conception of man and ,god and of
 their reciprocal relationship1  and1   

when attained to1 brought about the     
abandonment of grossly  material forms  
of thought4 ,but in ,egypt we have the  
unique spectacle  of one of the most    
elaborated forms of the doctrine of     
immortality  side by side with the most 
elementary conception of higher beings  
ever formulated by any people4 ,we do   
not know whether the belief in          
immortality which prevailed in the      
valley of the ,nile is as old as the    
,egyptian religion in general1 although 
at first sight it appears to be  so4    
,the oldest of the longer religious     
texts which have come down to us  are   
found in the wall inscriptions of       
pyramids of kings of the ,fifth  and    
,sixth ,dynasties 7according to         
,manetho's scheme of the dynasties71    
and must be dated to at least #cjjj     
,b4,c4 ,in these texts the doctrine  of 
immortality appears as a completed      
system with a long history of           
development behind it4    ,in that      
system1 all the stages through which    

this doctrine of the  ,egyptian religion
 had successively passed are preserved2 
for the  ,egyptians were so immoderately
 conservative in everything that they   
could not make up their minds to give up
 their old ideas of deity1  even after  
having advanced to higher and purer     
ones4 ,the older ideas  were all        
carefully retained1 and we find various 
systems of religion  which in point of  
time had followed each other on         
,egyptian soil  afterwards existing side
 by side4 ,there is no trace of any     
struggle for  the victory between these 
systems2 each new order of thought was  
taken  as it arose into the circle of   
the older ones1 however heterogeneous it
  might be to the rest4 ,the consequence
 was that in ,egypt there was no        
religious progress in our sense of the  
term4 ,with us it is essential  that old
 and outworn forms of belief should be  
cast off2 with them a  new doctrine     
could achieve no greater success than to
 win a place among  the older           

conceptions of the ,egyptian ,pantheon4 
,each single divinity1 each religious   
belief1 each amulet1 has in itself  a   
clear and intelligible significance2 and
 where this is apparently  otherwise it 
is not because the point was obscure to 
the ,egyptian  mind1 but because we have
 not yet succeeded in making it clear to
  ourselves4 ,when we abandon the       
consideration of single points and try  
to imagine how the different detached   
notions were combined by the  people    
into one belief1 and what picture they  
had really formed of  their ,heaven and 
,pantheon--then we have set ourselves an
 impossible  task4 ,many divinities have
 precisely the same character and       
perform the  same functions2 whole      
circles of ideas are mutually exclusive2
 yet all  existed together and were     
accepted and believed in at one and the 
same  time4    ,in these circumstances  
any discussion of ,egyptian religious   
ideas must  begin by dealing with       
isolated facts2 each divinity1 each     

idea1 each  smallest amulet must be     
carefully examined by itself and treated
 of  in the light of the texts specially
 referring to it4 ,generations of       
,egyptians pondered on each single point
 seeking to elucidate it4 ,with  anxious
 fear priests and laymen strove to      
acquire the use of all the  formul by   
the help of which man hoped to appease  
the gods1 overcome  demons1 and attain  
to bliss1 and all sought to provide     
themselves with  every amulet possessing
 efficacy for the world to come and     
import for  man's eternal welfare4 ,but 
great as must have been the expenditure 
of  thought which produced and developed
 their various religious doctrines1  the
 ,egyptians never succeeded in welding  
their different beliefs and  practices  
into one consistent whole4    ,in most  
religions the gods of life are distinct 
from the gods of  death1 but such a     
distinction scarcely existed at all in  
,egypt1 ,there  the same beings who were
 supposed to determine the fate of man  

in this  world were supposed to         
determine it also in the world to come2 
only in  the case of certain deities    
sometimes the one and sometimes the     
other  side of the divine activity was  
brought into special prominence4 ,the   
exercise of their different functions by
 the gods was not in accordance  with   
any fixed underlying principle1 was not 
any essential outcome of  their         
characters1 but rather a matter of their
 caprice and inclination4  ,in course of
 time the ,egyptian idea of these       
functions changed1 and  was variously   
apprehended in different places4 ,it    
seems to us at first  as though the     
relation of the gods to the life beyond 
had nearly  everywhere been regarded as 
more important than their relation to   
this  life4 ,but this impression is     
owing to the fact that our material for 
the study of the ,egyptian religion is  
almost exclusively derived from  tombs  
and funerary temples1 while the number  
of ,egyptian monuments  unconnected with

 the cult of the dead is comparatively  
small4    ,on this account it has been  
supposed that both in their religion and
  in their public life the ,egyptians   
turned all their thoughts towards  death
 and what lay beyond it4 ,but a close   
examination of the monuments  has proved
 that they had as full an enjoyment of  
the life here as other  nations of      
antiquity1 and that they are not to be  
regarded as a stiff  and spiritless race
 of men whose thoughts were pedantically
 turned  towards the contemplation of   
the next world4    ,had this been the   
case1 the ,egyptians would have come to 
hold a  pessimistic view of the life    
here and hereafter something like that  
prevailing in ,india1 and have striven  
to escape from the monotony and  dulness
 of existence by seeking some means to  
end it4 ,but this is the  reverse of    
what happened in the valley of the      
,nile4 ,the most ardent  wish of its    
inhabitants was to remain on earth as   
long as possible1  to attain to the age 

of one hundred and ten years1 and to    
continue to  lead after death the same  
life which they had been wont to lead   
while  here4 ,they pictured the         
after-life in the most material fashion2
 they  could imagine no fairer existence
 than that which they led on the banks  
of the ,nile4 ,how simple and at the    
same time how complicated were  their   
conceptions can best be shown by some   
account of their ideas on  the          
immortality of the soul and its         
constitution as a combination of        
separate parts set forth in ancient     
,egyptian documents4    ,when once a man
 was dead1 when his heart had ceased to 
beat and  warmth had left his body1 a   
lifeless hull was all that remained of  
him upon earth4 ,the first duty of the  
survivors was to preserve this  from    
destruction1 and to that end it was     
handed over to a guild whose  duty it   
was to carry out its embalmment under   
priestly supervision4  ,this was done   
according to old and strictly           

established rules4 ,the  internal and   
more corruptible parts were taken away1 
and the rest of  the body--i4e41 the    
bony framework and its covering--was    
soaked in  natron and asphalt1 smeared  
with sweet-smelling unguents1 and made  
incorruptible4 ,the inside of the body  
was filled with linen bandaging  and    
asphalt1 among which were placed all    
kinds of amulets symbolising            
immortality-heart-shaped vases1         
snake-heads in carnelian1 scarabi1  and 
little glazed-ware figures of           
divinities4 ,by their mystic power      
these amulets were intended to further  
and assist the preservation  of the     
corpse1 for which physical provision had
 already been made by  embalmment4 ,in  
about seventy days1 when the work of    
embalmment was  completed1 the body was 
wrapped in linen bandages1 placed in a  
coffin1  and so returned to the family4 
,the friends and relatives of the       
deceased then carried the dead in       
solemn procession across the river to   

his last resting-place1 which  he had   
provided for himself in the hills       
forming the western boundary  of the    
valley of the ,nile4 ,mourning-women    
accompanied the procession  with their  
wailing2 priests burnt incense and      
intoned prayers1 and  other priests made
 offerings and performed mysterious     
ceremonies both  during the procession  
and at the entrance to the tomb4#a ,the 
mummy was  then lowered into the vault1 
which was closed and walled up1 further 
offerings were made1 and afterwards the 
mourners partook of the funeral  feast  
in the ante-chamber of the tomb4        
,harpers were there who sang of  the    
dead man and of his worth1 and exhorted 
his relations to forget  their grief and
 again to rejoice in life1 so long as it
 should be  granted unto them to enjoy  
the light of the sun2 for when life is  
past man knows not what shall follow it2
 beyond the grave is darkness  and long 
sleep4 ,gayer and gayer grew the        
banquet1 often degenerating  into an    

orgy2 when at length all the guests had 
withdrawn1 the tomb  was closed1 and the
 dead was left alone4 ,afterwards it was
 only on  certain feast days that the   
relatives made pilgrimages to the city  
of  the dead1 sometimes alone and       
sometimes accompanied by priests4 ,on   
these occasions they again entered the  
ante-chamber of the tomb1 and  there    
offered prayers to the dead1 or brought 
him offerings1 either in  the shape of  
real foods and drinks1 or else under the
 symbolic forms  of little clay models  
of oxen1 geese1 cakes of bread1 and the 
like4  ,otherwise the tomb remained     
unvisited4 ,how it there fared with the 
dead  could only be learned from the    
doctrines and mysteries of religion2 to 
descend into the vault and disturb the  
peace of the mummy was accounted  a     
heavy crime against both gods and men4  
,and yet how much an ,egyptian could    
have wished to look behind the  sealed  
walls of the sepulchral chamber and see 
what secret and  mysterious things there

 befell the dead6 ,for their existence  
had not  terminated with death2 their   
earthly being only had come to an end1  
but they themselves had entered on a    
new1 a higher and an eternal  life4 ,the
 constituent parts1 whose union in the  
man had made a human  life possible1    
separated at the moment of his death    
into those which  were immortal and     
those which were mortal4 ,but while the 
latter formed  a unity1 and constituted 
the corruptible body only               
7,illustration3  ,h ,,kha71 on which the
 above-mentioned rites of embalmment    
were  practised1 each of the former were
 distinct even when in combination4     
,these 8living1 indestructible0 parts of
 a man1 which together almost           
correspond to our idea of the soul1 had 
found their common home in  his living  
body2 but on leaving it at his death    
each set out alone to  find its own way 
to the gods4 ,if all succeeded in doing 
so1 and it was  further proved that the 
deceased had been good and upright1 they

 again  became one with him1 and so     
entered into the company of the blessed1
 or  even of the gods4    ,the most     
important of all these component parts#b
 was the so-called  ,illustration3 ,h1  
,,ka1 the divine counterpart of the     
deceased1  holding the same relation to 
him as a word to the conception which it
  expresses1 or a statue to the living  
man4 ,it was his individuality  as      
embodied in the man's name2 the picture 
of him which was1 or  might have been1  
called up in the minds of those who knew
 him at the  mention of that name4#c    
,among other races similar thoughts have
 given  rise to higher ideas1 and led to
 a philosophic explanation of the       
distinction between personalities and   
persons1 such as that contained  in the 
,platonic ,ideas4 ,but the ,egyptian was
 incapable of abstract  thought1 and was
 reduced to forming a purely concrete   
conception of  this individuality1 which
 is strangely impressive by reason of   
its  thorough sensuousness4 ,he endowed 

it with a material form completely      
corresponding to that of the man1       
exactly resembling him1 his second      
self1 his ,double1 his ,doppelgnger4#d  
,illustration3 ,fig4 #a4--;,hatsheps1   
accompanied by her ,,ka1 making         
perfume-offerings4 7,from the temple of 
,dr el ,bahri47#e    ,many scenes1      
dating from the eighteenth century      
,b4,c4 and onwards1  represent different
 kings appearing before divinities1     
while behind  the king stands his ,,ka1 
as a little man with the king's features
  7fig4 #a71 or as a staff with two     
hands 7fig4 #b71f and surmounted by     
certain symbols of royalty1 or by the   
king's head4 ,in these scenes the       
,personality accompanies the ,person1   
following him as a shadow follows a     
man4    ,illustration3 ,fig4 #b4--,the  
,,ka of ,rameses ,,ii41 represented by  
the  two-handed staff1 standing behind  
the king while he slays his enemies     
before ,r ,harmakhis4 7,from ,ab        
,simbel47#g    ,illustration3 ,fig4     

#c4--;,amenophis ,,iii4 making offerings
 to his ,,ka4  7,from his temple at     
,soleb47#h    ,but even as early as the 
time of ,amenophis ,,iii41 about #aejj  
,b4,c41  the ,egyptians had carried the 
idea still further1 and had completely  
dissevered the ,personality from the    
,person1 the king being frequently      
represented as appearing before his own 
,personality1 which bears the  insignia 
of divinity1 the staff of command1 and  
the symbol of life1  the ,illustration3 
,h nkh 7fig4 #c74 ,to it the king       
presents  offerings of every kind and   
prefers his petition for gifts of the   
gods  in exchange ,his ,personality     
replies3 8,i give unto thee all ,life1  
all  ,stability1 all ,power1 all        
,health1 and all ,joy 7enlargement of   
heart72  ,i subdue for thee the peoples 
of ,nubia 7,khent71 so that thou mayest 
cut off their heads40 ,in bas-reliefs of
 the same period which represent  the   
birth of ,amenophis ,,iii41#i his ,,ka  
is born at the same time as the  king1  

and both are presented to ,amen ,r1 as  
two boys exactly alike  7fig4 #d71 and  
blessed by him4 ,about this time the    
kings began to build  temples to their  
own ,personalities1 and appointed       
priests to them2  and from time to time 
the sovereign would visit his temple to 
implore  from himself his own           
protection1 and still greater gifts4 ,so
 long  as the king walked the earth1 so 
long his 8living ,,ka1 lord of ,upper   
and ,lower ,egypt1 tarried in his       
dwelling1 in the ,abode of ,splendour   
7,illustration3 ,h ,pa ,dat702#aj for   
his ,,ka was himself1 independent  of   
him1 superior to him1 and yet his       
counterpart and bound up with him4      
,illustration3 ,fig4 #d4--,the infant   
king1 ,amenophis ,,iii4 and his ,,ka1   
presented to ,amen ,r1 the god of       
,thebes1 by two ,nile gods1 and by      
,horus4 7,from the temple of ,amenophis 
,,iii41 at ,luxor47#aa    ,the          
disjunction of the ,personality from the
 ,person was not1 however1  rigorously  

and systematically insisted upon2 the   
two were indeed  separate1 but were so  
far one as to come into being only      
through and  with each other4 ,a man    
lived no longer than his ,,ka remained  
with  him1 and it never left him until  
the moment of his death4 ,but there  was
 this difference in their reciprocal    
relations3 the ,,ka could live  without 
the body1 but the body could not live   
without the ,,ka4 ,yet this  does not   
imply that the ,,ka was a higher1 a     
spiritual being2 it was  material in    
just the same way as the body itself1   
needing food and  drink for its         
well-being1 and suffering hunger and    
thirst if these were  denied it4 ,in    
this respect its lot was the common lot 
of ,egyptian gods2  they also required  
bodily sustenance1 and were sorely put  
to it if  offerings failed them and     
their food and drink were unsupplied4   
,after a man's death his ,,ka became his
 ,personality proper2 prayers  and      
offerings were made to the gods that    

they might grant bread and  wine1 meat  
and milk1 and all good things needful   
for the sustenance  of a god to the ,,ka
 of the deceased4#ab ,offerings were    
also made to  the ,,ka itself1 and it   
was believed that from time to time it  
visited  the tomb in order to accept the
 food there provided for it4 ,on such   
occasions it became incorporate in the  
mummy1 which began to live and  grow    
7,illustration3 ,h rd71 or renew itself 
as do plants and trees  7,illustration3 
,h renp71 and became1 as the texts      
occasionally  express it1 8the living   
,,ka in its coffin40 ,the rich founded  
endowments  whose revenues were to be   
expended to all time in providing their 
,,kas  with food offerings1 and         
bequeathed certain sums for the         
maintenance of  priests to attend to    
this2 large staffs of officials were    
kept up to  provide the necessaries of  
life for the ,personalities of the      
dead4#ac  ,the ,,ka was represented by  
statues of the dead man which were      

placed  within his tomb1 and sometimes  
in temples also by gracious permission  
of the sovereign4#ad ,wherever one of   
these statues stood1 there might  the   
,,ka sojourn and take part in ,feasts of
 ,offerings and the pleasures  of       
earthly life2 there even seems to have  
been a belief that it might  be         
imprisoned in a statue by means of      
certain magic formul4 ,royal  statues in
 the temples were destined to the use of
 the royal ,,kas1  the many statues of  
the same king in one temple being       
apparently all  intended for his own ,ka
 service4#ae    ,the ,egyptians1 holding
 the belief that the statue of a human  
being  represented and embodied a human 
,,ka1 concluded that the statues of  the
 gods represented and embodied divine   
,,kas1 and were indeed neither  more nor
 less than the ,,kas of the gods4 ,thus 
the idea of divinity  became entirely   
anthropomorphic1 and1 just as the king  
built his  temple not to himself but to 
his ,personality1 so also sanctuaries   

were  sometimes dedicated not to a god  
himself but to his ,personality4  ,for  
example1 the chief temple of ,memphis   
was not for the service of  the god     
,ptah1--the maker of the world1 whom the
 ,greeks compared to  ,hephstos1--but   
rather for that of his ,,ka4 ,ptah was  
not alone among  the gods in this       
respect4 ,the pyramid texts show that   
even in the times  of the ,fifth and    
,sixth ,dynasties ,thot1 ,set1 ,horus1  
and other gods were  recognised as      
having ,,kas2 that is to say1 each was  
supposed to be  possessed of his own    
,personality in addition to himself4#af 
,it was  believed that the divine ,,ka1 
this image which had the greater        
likeness  to man1 stood nearer to man   
than the god himself1 and hence in the  
case  of votive stel dedicated to the   
incarnation of ,ptah in the sacred      
,apis-bull of ,memphis1 prayer for the  
divine favour and blessings is not  as a
 rule addressed to the ,apis1 but to its
 ,ka4 ,it is a very remarkable  fact    

that in several inscriptions#ag the god 
,r is credited with no  less than seven 
,,bas and fourteen ,,kas1 corresponding 
to the various  qualities or attributes 
pertaining to his own being1 and which  
he could  communicate to the person of  
the king2 such as3 wealth1 stability1   
majesty1 glory1 might1 victory1 creative
 power1 etc4#ah    ,thus the            
apprehension of the ,,ka1 of a man's    
,personality1 as his  ,doppelgnger1 or  
,double1 found even in some of the      
oldest texts1  acquired a far-reaching  
significance which extended not only to 
the  doctrine of human immortality but  
also to the conception of the  relations
 of gods to men4    ,as we have already 
stated1 each man had a ,,ka so long as  
he was alive1  but at his death it left 
him and led an independent existence4   
,only  after long wanderings did he meet
 it again in the world to come1 and we  
still possess the prayer with which he  
was to greet it1 beginning with  the    
words1 8,hail to thee who wast my ,,ka  

during life6 ,i come unto thee10        
etc4#ai    ,illustration3 ,fig43        
#e4--,,set ,,of 8,,canopic0 ,,vases4#ba 
mset4    ,damtef4    ,hpi4    ,qebhsenf4
    #ba ,the illustration represents the
 set of ,canopic vases dating from  the 
,thirtieth ,dynasty1 made for the priest
 ,t'et-bast-auf-nkh1 and  found by      
,prof4 ,petrie at ,hawara 7,hawara1     
,biahmu1 and ,arsino1 p4 #i74  ,they are
 now in the ,ashmolean ,museum1 ,oxford4
    ,the lids of such vases represent   
the four genii of the dead3    mset1    
,illustration3 ,h1 man-headed2  ,damtef1
 ,illustration3 ,h1 jackal-headed2      
,hpi1 ,illustration3 ,h1 cynocephalous2 
,qebhsenf1 ,illustration3 ,h1           
hawk-headed4    ,the second immortal    
part of man was his heart               
7,illustration3,h  b74#bj ,the heart was
 removed from the body by the embalmers1
  and the texts give no definite        
explanation as to what became of it4    
,during certain periods of ,egyptian    
history1 but still comparatively        

rarely1 it was enclosed1 as were the    
rest of the viscera1 in special         
alabaster1 limestone1 or wooden vases1  
of which four were placed with  the     
mummy in its grave4 ,these vases are    
generally but most erroneously  called  
8,canopic0 vases4 ,they usually date    
from the times of the ,new  ,empire1 but
 we have some few dating from the       
,ancient ,empire4 ,in other  cases the  
viscera were replaced within the body   
after its embalmment1  and with them    
waxen images of the four genii of the   
dead as their  guardian divinities4 ,but
 for the most part documents do not     
afford  us any information as to what   
was done with the material heart4       
,perhaps the priests took measures for  
its disappearance in order to  furnish  
some tangible foundation for their      
doctrine concerning the  heart4 ,certain
 statements of ,greek writers seem to   
imply some such  proceeding4 ,according 
to these authorities the viscera1 which 
must  have included the heart1 were cast

 into the ,nile1 because they were      
designated as the source of all human   
error4 ,porphyry gives us even  the form
 of the prayer which was repeated when  
the chest containing  the intestines was
 presented before the ,sun2 and if the  
text of this  prayer has not hitherto   
been confirmed from original documents  
it is  yet so thoroughly ,egyptian in   
character that its authenticity cannot  
be  doubted4#bb    ,but the immortal    
heart of a man1 which stood in a similar
 relationship  to his material heart as 
his ,,ka to the whole body1 left him at 
death  and journeyed on alone through   
the regions of the other world till it  
reached the 8,abode of ,hearts40 ,its   
first meeting with the deceased  to whom
 it had belonged was in the ,hall of    
,judgment1 where it stood  forth as his 
accuser2 for in it all his good and evil
 thoughts had  found expression during  
his lifetime4 ,they had not originated  
there1  for the heart was essentially   
divine and pure1 but it had of necessity

  harboured and known them1#bc and      
therefore it was called upon to  testify
 concerning the man's former thoughts   
and deeds before ,osiris1  judge of the 
dead4    ,illustration3 ,fig4 #f4--;,a  
heart scarab4#bd    ,in the meantime the
 mummy was without heart1 and had become
 lifeless  and dead2 for to pierce the  
heart of anything was equivalent to     
utterly  destroying it4 ,the ,,osiris1  
too 7to which we shall presently        
return71  would have shared the fate of 
the mummy had the device not been       
conceived of providing the latter with  
an artificial heart in place of  its own
 original one1 which had returned to the
 gods4 ,the provisional  heart was      
represented by an artificial scarabus1  
generally made of  hard greenish stone  
in the image of the beetle1 which was a 
symbol of  genesis and resurrection     
7fig4 #f74 ,underneath it was made flat1
 and  inscribed with magic formul1#be   
that it might be the substitute for  the
 dead man's heart1 and also ensure his  

resurrection by virtue of  its form4    
,but when his own heart was restored to 
him the scarabus lost  its significance4
 ,like all the rest of the amulets which
 the ,egyptians  gave to their dead1 its
 efficacy only availed for the space of 
time  intervening between death and the 
reunion of those elements which death   
had separated4 ,when once the           
resurrection had taken place there was  
no  further need of amulets1 nor any    
hurt through lack of them4              
,illustration3 ,fig4 #g4--,the ,ba as a 
bird4    ,another immortal part of man  
was the ,illustration3 ,h1              
,illustration3 ,h1 ,illustration3 ,h1   
,,ba4 ,this conception most  nearly     
corresponds to our 8soul10 for it was a 
being which1 on the  death of the man in
 whom it had dwelt1 left him in order to
 fly to the  gods1 to whom it was       
closely akin1 and with whom it abode    
when not  united to the man4 ,but1      
nevertheless1 the ,,ba was neither      
immaterial  nor able to dispense with   

food and drink4#bf ,it bore the form of 
a  human-headed bird 7fig4 #g71         
sometimes with hands 7figs4 #aj1 #ad72  
or of  a ram-headed scarabus 7fig1 #h74 
,from the fifteenth to the eleventh     
century ,b4,c4 it was preferably        
represented under the second form which 
is really nothing more than its         
hieroglyphic symbol4 ,the phonetic      
value of the ram1 ,illustration3 ,h1 is 
ba1 and of the scarabus1  ,illustration3
 ,h1 kheper1 which latter means to be1  
to become2  and the composite figure of 
the ram-headed scarabus signifies1      
therefore1 something like 8he who has   
become a soul40    ,illustration3 ,fig4 
#h4--,ram-headed scarabus4#bg           
,illustration3 ,fig4 #i4--,the ,ba      
visiting the mummy on its funeral couch4
  7,from 8,the ,book of the ,dead107    
,illustration3 ,fig4 #aj4--,the ,ba     
flying down the shaft of the tomb and   
bringing offerings to the mummy4        
7,from 8,the ,book of the ,dead407      
,it is otherwise with the first image1  

which really represents the soul  as it 
was imagined by the ,egyptians4 ,we have
 sculptured figures and  drawings 7fig4 
#i7 showing the little soul perched by  
the sarcophagus1  touching the mummy1   
and bidding it farewell before rising to
 the  gods4#bh ,in other scenes the soul
 is depicted as it comes flying from    
heaven with the sign of life in its     
hand1 and approaching the grave to      
visit the mummy2 or as flying down into 
the vault with the offerings  which it  
had found at the door of the tomb1      
bringing bread in one hand  and a jar of
 water in the other1 as food and drink  
for the body which  once invested it    
7fig4 #aj74    ,this conception of the  
soul as a kind of bird is noteworthy    
when  compared with the ideas which     
other nations have formed of it4 ,the   
,greeks sometimes represented the 1 or  
soul1 as a small winged  human figure   
7fig4 #aa72 in ,roman times it was      
imagined as a butterfly  7fig4 #ab72 and
 in medival reliefs and pictures we see 

it leaving the  mouth of the dead man as
 a child 7fig4 #ac71 or a little naked  
man4#bi  ,the latter form recalls that  
of the ,egyptian ,,ka1 although the idea
  which it embodies reminds one rather  
of the ,,ba4    ,illustration3 ,fig4    
#aa4--,the placing of the dead in the   
tomb by  ,thanatos 7,death7 and ,hypnos 
7,sleep74 ,the small winged figure      
represents  the dead man's soul4 7,from 
a lekythos published by ,m4 ,c4         
,,pottier in  his tude sur les ,lecythes
 ,blancs ,attiques4 ,the  was usually   
painted black47    ,illustration3 ,fig4 
#ab4--,scene from a sculptured          
sarcophagus of the  third century a4d41 
in the ,capitoline ,museum1 ,rome4 ,to  
the left1 below  the chariot of ,selene 
and the draped figure of ,night1 lies   
the dead  body of the man1 whose soul   
hovers above him as a butterfly beside  
the  inverted torch of the pensive      
winged boy representing either ,sleep or
  ,death4 ,fate sits with open scroll at
 the dead man's head1 and above  her his

 soul is again represented as a ,psyche1
 carried away by ,hermes4  7,see        
,,bottari1 ,muse ,capitoline1 vol4 iv41 
pl4 xxv4 ,cf4 also many  representations
 of ,amor and ,psyche in ancient art1   
showing ,psyche--the  soul--sometimes as
 a winged figure and sometimes as a     
butterfly47    ,illustration3 ,fig4     
#ac4--,the soul of a man leaving him at 
his death in  the form of a naked child1
 and received by an angel4 7,from the   
porch  of the cathedral church of ,st4  
,trophimus1 at ,arles47    ,the         
,illustration3 ,h1 ,s,h1 also was       
considered as immortal4 ,this  is       
invariably depicted as a swathed mummy1 
and represented the form  which the man 
wore upon earth4 ,originally it was     
related to the ,,ka1 but  whereas the   
latter was a complete ,personality1 the 
,s,h was nothing  but a hull1--a form   
without contents4 ,yet this also was of 
the gods  and imperishable1 returning to
 its heavenly home when death had set it
  free4 ,since the body1 or ,,kha#cj had

 also the same form1 it naturally  came 
about that when the mummy was mentioned 
in religious texts as  reanimated by the
 ,,ka it was frequently confounded with 
the ,s,h4 ,in  this sense it is said    
that 8the ,s,h lives in the ,sarcophagus
 7or in  the underworld71 it grows 7rd71
 it renews itself 7renp740#ca ,but  in  
more precise texts the two things are   
kept distinct1 as1 e4g41  8the ,,ba     
7soul7 sees its ,,kha1 it rests upon its
 ,s,h40#cb ,at such times  the ,,ba had 
power over the ,s,h1 and1 as is said on 
the ,sarcophagus of  ,panehemisis1 8the 
,s,h lives at the command of the        
,,ba40#cc    ,in close connection with  
the ,sh was the ,illustration3 ,h1      
,,kha,b1  the shadow1 represented as a  
fan1 or sunshade 7fig4 #ad71 in scenes  
professing to portray the next world4#cd
    ,as all earthly forms must needs    
have their shadows1 such was also  the  
case with things in the world to come2  
there1 too1 the sun  shone and all the  
optical phenomena of earth were         

repeated4 ,but1  not content to accept  
this as a simple fact1 the ,egyptians   
ascribed  separate existences both to   
the shadows of the dead and to those of 
gods and genii4 ,according to ,egyptian 
belief a shadow might live on           
independently1 apart from its owner1 and
 this was exactly what it was  supposed 
to do at the moment when death had taken
 place2 then the ,,kha,b  went forth    
alone to appear in the realm of the     
gods4 ,this ,ancient  ,egyptian idea of 
the independent existence of a man's    
shadow recalls to  our minds ,chamisso's
 story of ,peter ,schlemihl1 published  
in #ahbc4ce    ,illustration3 ,fig4     
#ad4--;,,ba and ,,kha,b4 7,from 8,the   
,book of the ,dead407    ,the ,,ka1 the 
,b1 the ,,ba1 the ,s,h1 and the ,,kha,b 
constituted the  chief elements of that 
which was immortal in man1 but others   
were  also occasionally included1       
especially one which was called the ,kh1
  ,illustration3 ,h1 i4e4 the           
,luminous4#cf ,to these1 however1 there 

is less frequent reference2 they were of
 importance in local cults  only1 and   
were either included among the parts    
already mentioned or  were so vaguely   
defined that they may be safely left out
 of account in  treating of the soul as 
conceived by the ,egyptians without     
danger of  our conception being         
falsified by the omission4           99 
99       99       99       99    ,when  
the immortal was thus resolved into its 
component parts at death1  what then    
became of the human individuality which 
had resulted from  their combined       
action1 and how could its different     
parts find each  other again in the next
 world1 in order to form the new man of 
the  resurrection8 ,the ,egyptians had  
evolved a very simple solution of this  
problem1 although one which1 according  
to our mode of thought1 stands  in      
direct contradiction to their doctrine  
of the soul4 ,it was assumed  that in   
addition to his immortal elements the   
man as a person of a  particular        

appearance and character was also       
endowed with a kind of  deathlessness1  
which seems to have held good only for a
 time1 and not  for ever4 ,to this      
conception of a dead man1 in whom soul  
and life were  lacking but who in the   
interim still possessed existence1      
feeling1 and  thought1 the ,egyptians   
gave the name of ,,osiris4    ,osiris   
was the first divine ,king of ,egypt who
 reigned in true human  likeness2 he    
civilised the ,egyptians1 instructed    
them in agriculture1  gave them laws1   
and taught them true religion4 ,after a 
long and blessed  reign he fell a prey  
to the machinations of his brother ,set 
7,typhon71  and having been slain was   
constrained to descend into the         
underworld1  where he evermore lived and
 reigned as judge and king of the dead4 
,his  fate of death was the fate of all 
men4 ,every one1 when his earthly       
pilgrimage was ended1 must descend into 
the underworld by the gates of  death2  
but each man hoped to rise again1 even  

as ,osiris had risen1 to  lead          
henceforth the life of the blessed4 ,in 
this hope men called their  dead        
,,osiris1 just as ,germans speak of     
their dead as 8blessed10--hoping  that  
blessedness may indeed be their lot4    
,death had not changed ,osiris2  as he  
had been king on earth1 so he was king  
in the world beyond death4  ,in the same
 way man1 too1 remained that which he   
had been here2 death  merely made a     
break in his life1 without altering any 
of his conditions  of existence4        
,illustration3 ,fig4                    
#ae4--;,hypocephalus1 from a drawing by 
,dr4 ,w4 ,h1  ,rylands4    ,the relation
 subsisting between a man's ,,osiris and
 his mummy was not  clearly apprehended1
 even by the ,egyptians themselves4     
,identical they  were not--that fact is 
obviously implied by the texts1 which   
never  once substitute the mummy for the
 ,osiris2 men knew also from experience 
that no mummy had ever left its place of
 embalmment1 or the tomb1 to  journey on

 into the next world4 ,yet mummy and    
,,osiris were nevertheless  not entirely
 different and distinct2 both had the   
same appearance  and the same character4
 ,moreover1 the texts describe the      
,,osiris as  resembling the mummy in    
appearance while really differing from  
it1 and  the embalmers equipped the     
mummy as though it were called upon to  
journey forth as the ,,osiris4 ,the     
inherent contradiction in all this      
arose principally from the fact that the
 ,egyptian hoped and believed  that     
shortly after death he would arise      
again1 complete in flesh and  blood as  
he had lived upon earth2 whereas        
experience contradicted his  creed1 for 
it showed him that the mummy never did  
and never could  leave the earth4 ,he   
extricated himself from the dilemma by  
providing  the mummy with a             
,doppelgnger3 its own perfect           
counterpart1 yet not  itself4 ,when once
 we have familiarised ourselves with    
this singular  idea we find in it a     

simple key to all the riddles of the    
,,osiris4    ,the mummy was provided    
with an artificial heart in the shape of
 a  scarabus1#cg because the ,osiris    
could not live without one1 and  also   
with various amulets1 by virtue of every
 one of which demons of  the next world 
could be overcome4 ,a stuccoed disc of  
papyrus1 linen1  or bronze1 which1 by   
the figures and formul inscribed upon   
it1 had  mystic power to preserve the   
needful warmth of life to the ,osiris   
7fig4  #ae71 was placed under the head  
of the mummy4#ch ,the soles of the  feet
 which had trodden the mire of earth    
were removed in order that  the ,,osiris
 might tread the ,hall of ,judgment with
 pure feet2 and the  gods were prayed to
 grant milk to the ,osiris that he might
 bathe his  feet in it and so assuage   
the pain which the removal of the soles 
must  needs have caused him4 ,and1      
finally1 the soles which had been       
excised  were placed within the mummy in
 order that the ,,osiris might find them

  to hand for the completion of his     
,personality4#ci ,that nothing might  be
 wanting to this ,personality1 the gods 
were besought that the mummy  should not
 suffer earthly corruption1 and it was  
held to be of supreme  importance that  
flesh and bones1 muscles and limbs      
should all remain  in place4 ,with the  
mummy were also placed ,the ,book of the
 ,dead1 as  well as other religious and 
mystic texts needed by the ,,osiris for 
his guidance through the regions beyond 
the grave1 and from which he  might     
learn the prayers which had to be spoken
 in due order and place  according to   
strict prescriptions4 ,in short1 the    
mummy was treated  precisely as though  
it were an ,,osiris4 ,but the difference
 was great3  the mummy remained within  
the sarcophagus in the sepulchral       
chamber1  while the ,,osiris proceeded  
on his way4    ,the journey of the      
,,osiris1 treated at wearisome length1  
forms the  favourite subject of         
,egyptian texts1 and to this is devoted 

the largest  and best known work in the 
religious literature of the nation3 the 
compilation called by us ,the ,book of  
the ,dead4 ,this book contains  no      
systematic account of the journey1 such 
as the analogy of similar  literatures  
might lead us to expect1 but exhibits it
 in a series  of disconnected stages by 
giving the prayers which the ,,osiris   
must  repeat when passing through       
different parts of the underworld1 or   
on encountering certain genii there4 ,a 
chapter is devoted to each  prayer1 but 
the chapters do not follow each other in
 the order in  which the prayers were to
 be used4 ,the ,egyptians never attained
 to  any clear idea of the ,osirian     
underworld2 the same confusion and      
obscurity reigned over it as over their 
whole conception of the unseen  world   
and of deity4 ,they pondered deeply over
 a series of separate  problems without 
being able to unite the results into one
 consistent  whole1 which should command
 acceptance1 or to form any definite and

  permanent topography of the regions   
beyond the tomb4 ,hence there is  no    
fixed sequence for the chapters of ,the 
,book of the ,dead2 the  order varies   
materially in the different manuscripts 
to which we are  indebted for our       
knowledge of the work4 ,the number of   
chapters in the  different copies also  
varies2 while in some it is small1 in   
others1  as in the ,ptolemaic copy for a
 certain ,afnkh1 published by ,lepsius1 
it reaches to one hundred and           
sixty-five4 ,since there was no fixed   
rule as to order or number1 priest or   
scribe might make a selection of  such  
chapters as he or the family of the     
deceased held to be the most  essential1
 and each was at liberty to form for    
himself a more or less  modified        
conception of the characteristics of the
 underworld4    ,we cannot here follow  
the ,,osiris through all the details of 
his  journey1 but must be content to    
know that according to the account  in  
,the ,book of the ,dead he issued       

victorious from all his trials1         
overcame all enemies whom he            
encountered1 and was ushered at length  
into the ,hall of the ,double ,truth1   
and received by the goddess of  ,truth4 
,here also he found the chief gods of   
the ,osirian cycle gathered  together1  
and the forty-two assessors of ,divine  
,justice near the  canopy under which   
the god ,osiris was enthroned4 ,then the
 deceased  spoke1 and proceeded to      
recite the 8,negative ,confession0--a   
denial of  sins of commission--declaring
 that he had not been guilty of certain 
definite sins1 and denying one or       
another particular form of guilt  to    
each of the assessors4 ,he had not done 
evil1 had not robbed1 nor  murdered1 nor
 lied1 not caused any to weep1 not      
injured the property of  the gods1 and  
so on4#dj ,the judges heard all in      
silence1 giving no  sign either of      
approval or disapproval2 but when the   
confession was  ended the heart of the  
deceased was brought forward and laid in

 the  scales against the image or symbol
 of ,truth4 ,the weighing was           
superintended by the gods ,anubis and   
,horus1 while ,thot1 the scribe of  the 
gods1 stood by ready to record the      
result 7fig4 #af74da    ,illustration3  
,fig4 #af4--,the weighing of the dead   
man's heart against  the feather        
symbolic of ,mat1 the goddess of ,truth4
 7,from 8,the ,book of  the ,dead07     
,this was the time for the deceased     
anxiously to call upon his heart in  the
 prescribed formula from ,the ,book of  
the ,dead1#db not to bear  witness      
against him1 for 8the heart of a man is 
his own god10#dc and  must now determine
 his everlasting fate4 ,if his heart    
were content with  him1 and the scales  
turned in his favour1 then the god ,thot
 commanded  that his heart should be    
restored to him to be set again in its  
place4  ,this was done1 and forthwith   
the immortal elements which death had   
separated began to reunite4 ,his ,,ka1  
and all the remaining parts of  himself1

 were now restored to the justified     
,,osiris1 who was thus built  up into   
the complete man who had once walked the
 earth1 and who now  entered upon a new 
life1 the everlasting life of the       
righteous and the  blessed4 ,he was     
joyfully admitted by the gods into their
 circle1 and  was henceforth as one of  
them4    ,the ,book of the ,dead and    
cognate religious texts1 always assume  
that  judgment goes in favour of the    
deceased1 that his heart approves him1  
and that he becomes one of the blessed4 
,nowhere are we clearly informed  as to 
the fate of the condemned who could not 
stand before the god  ,osiris4 ,we are  
told that the enemies of the gods       
perish1 that they are  destroyed or     
overthrown2 but such vague expressions  
afford no certainty  as to how far the  
,egyptians in general believed in the   
existence of a  hell as a place of      
punishment or purification for the      
wicked2#dd or  whether1 as seems more   
probable1 they held some general belief 

that  when judgment was pronounced      
against a man his heart and other       
immortal  parts were not restored to    
him4 ,for such a man no re-edification  
and no  resurrection was possible4 ,the 
immortal elements were divine1 and by   
nature pure and imperishable2 but they  
could be preserved from  entering the   
,,osiris1 from re-entering the hull of  
the man who had  proved himself unworthy
 of them4 ,the soul1 indeed1 as such did
 not die1  although personal            
annihilation was the lot of the         
evil-doer in whom it  had dwelt4 ,but it
 was the hope of continued individuality
 which their  doctrine held out to the  
,egyptians2 this it was which they      
promised to  the good and in all        
probability denied to the wicked4       
,illustration3 ,fig4 #ag4--,the ,blessed
 ,dead ploughing and sowing by the      
waters of the celestial ,nile4 7,from   
8,the ,book of the ,dead407             
,illustration3 ,fig4 #ah4--,the blessed 
,dead reaping and treading out the  corn

 in the fields of ,aal4 7,from 8,the    
,book of the ,dead407    ,after judgment
 the righteous entered into blessedness1
 unchanged  in appearance as in nature2 
the only difference being that1 while   
the existence which they had led upon   
earth had been limited in its  duration1
 the life of the world to come was      
eternal4 ,but the future  blessedness   
for which the ,egyptian hoped was far   
from being a passive  state of bliss    
such as is promised by most of the      
higher religions1  an absorption into   
the ,all or into the ,godhead1 a dreamy 
state of  floating in everlasting       
repose1 content1 and unimpassioned joy4 
,the  average ,egyptian expected to lead
 as active a life in the world to  come 
as he had led here4 ,although with the  
,godhead1 he counted on  retaining his  
independent individuality in all        
respects and on working  and enjoying   
himself even as he had done on earth4   
,he expected his  chief employment to be
 agriculture1 the occupation which must 

have  seemed most natural to a people   
almost entirely dependent upon the      
produce of the fields4 ,a vignette      
belonging to chap4 cx4 of ,the ,book  of
 the ,dead represents the dead at work  
in the fields of the  ,blessed1#de      
ploughing with oxen1 casting the        
seed-corn into the  furrows 7fig4 #ag71 
cutting the ripe ears with sickles1     
driving oxen to  tread out the grain    
from the straw 7fig4 #ah71 and finally  
piling up the  corn in heaps against it 
was required to serve for the making of 
bread4  ,for change and recreation they 
sailed upon the canals of the next world
  in their boats 7fig4 #ai71 played at  
draughts with their own souls1 or  made 
offerings to the gods1 especially to the
 celestial ,nile1 which  gave water to  
their fields and fertility to their seed
 7fig4 #bj74 ,all  went on exactly as   
here1 excepting that the work of the    
blessed was  invariably crowned with    
success4 ,the ,nile always overflowed   
the fields  to best advantage1 the corn 

grew five ells high and its ears were   
two ells long1 the harvest never failed 
to be abundant1 the weather  was always 
favourable1 the fresh and pleasant north
 wind was always  blowing1 the foe was  
always conquered1 and the gods          
graciously accepted  all offerings and  
requited the givers with rich gifts of  
all kinds4 ,in  short1 the life of the  
dead in the kingdom of the gods was an  
idealised  earthly life1 although not   
always a very moral life according to   
our  standards4    ,illustration3 ,fig4 
#ai4--,one of the ,osirian dead sailing 
in his papyrus  bark along the heavenly 
canals4 7,from 8,the ,book of the       
,dead407    ,illustration3 ,fig4        
#bj4---,the ,blessed ,dead making       
offerings to the  celestial ,nile-god4  
7,from 8,the ,book of the ,dead407      
,but this belief in the life of the next
 world as the exact counterpart  of this
 implied a danger which involved the    
,egyptian in heavy cares4  ,the dead    
lived1 therefore they must of necessity 

eat and drink1 for  without these       
processes the continuation of life was  
inconceivable2  if the dead were without
 food they would be starved4 ,the       
inscription  of the sepulchral pyramid  
of nas1 an ,egyptian king of the ,fifth 
,dynasty1 gives expression to this fear4
 8,evil is it for nas10 says  that text1
 8to be hungry and have nothing to eat2 
evil is it for nas  to be thirsty and   
have nothing to drink40 ,the necessities
 of life  were1 indeed1 partly ensured  
to the dead by means of the offerings   
made to them by their sur-vivors on     
recurrent feast-days1 and partly        
mysteriously created for their use in   
the next world by the repetition  of    
magic formul in this4#df ,but if the    
offerings ceased1 or if no one  took the
 trouble to repeat the formul1 the dead 
were left to their own  resources1 and  
must work1 and till the land1 and earn  
their own living4    ,illustration3     
,fig4 #ba4--;,ancient kingdom           
,,ka-statues of servantspotters  and    

bread-makers4 7,originals in the ,ghizeh
 ,museum47    ,such enforced labour     
could hardly have appeared very         
attractive to  ,egyptians of the upper  
classes1 and so an expedient suggested  
by the  conditions of their earthly life
 was devised for evading it on their    
behalf4 ,the rich man who had servants  
to work for him in this world was       
desirous of securing like service for   
himself in the world to come4 ,in  the  
time of the ,ancient ,empire it seems to
 have been taken for granted  that those
 who were servants in this life would be
 servants also in  the life beyond4     
,with this selfish end in view the rich 
of those times  had placed within their 
own sepulchral chambers ,,ka-statues of 
their  servants in order to ensure      
immortal life to them also 7fig4 #ba74  
,as  the old ,germans were followed into
 the next world by their slaves and     
horses2 as other uncivilised nations    
sent the servants of the dead to  the   
realm of death after their masters1#dg  

so in ,ancient ,egypt a  certain portion
 of mankind was set apart to serve the  
rest through all  eternity4 ,but as     
,egyptian civilisation advanced and a   
more humane state  of feeling dawned1   
these views were modified1 and the      
thought gained  ground that all         
,egyptians were equal in the presence of
 death and of  the gods4 ,so the rich   
man was obliged to renounce his hope of 
finding  his servants again at his      
service beyond the tomb1 and was face to
 face  with the old fear of being       
reduced to heavy toil through the       
possible  negligence of his successors4 
,a most singular expedient was adopted  
to avert this danger3 little  images of 
clay1 or wood1 or stone1 or even of     
bronze1 were made in  human likeness1   
inscribed with a certain formula1#dh and
 placed  within the tomb1 in the hope   
that they would there attain to life and
  become the useful servants of the     
blessed dead2 they are the so-called    
,,shabti 7or ,respondents71 of which    

hundreds and thousands of specimens  may
 be found in collections of ,egyptian   
antiquities 7see  ,frontispiece#di74    
,these 8servants for the underworld10 or
 8servants  to the ,,osiris10 as the    
texts call them1 owed their very being  
and life  to the dead1 and stood to him 
in the same relation as man to ,god4    
,and  as men seek to testify their      
gratitude to the ,creator by doing ,him 
service1 so it was hoped that these     
little figures would show their         
thankfulness by their diligence1 and    
spare their master and maker all  toil4 
,many other customs arose out of similar
 ideas to those which gave rise  to the 
institution of ,,shabti4 ,articles of   
personal adornment and for  toilet use1 
wreaths1 weapons1 carriages1 playthings1
 and tools were  given to the dead1 and 
a whole set of household furniture was  
often  laid away in the grave in order  
that the ,,osiris should not be obliged 
to set to work at once to make or       
collect these things for himself on  his

 entrance into the next world2 for this 
purpose choice was often  made of such  
objects as the man had used and valued  
in his lifetime4  ,all this care1       
however1 was bestowed not simply in the 
interest of  those who had entered upon 
the life everlasting but also in that of
  those who were left behind4 ,among    
other powers possessed by the dead  was 
that of going to and fro upon earth2    
and1 to prevent their exercise  of it1  
all things whose lack might impel them  
to revisit the scenes  of their earthly 
lives were placed within the tombs1 for 
their visits  might not be altogether   
pleasant for survivors withholding any  
part of  the goods which belonged to the
 dead4 ,but these facts must not lead   
us to conclude that the tomb was the    
permanent dwelling of the dead1  and    
that the objects placed within it were  
really intended for his use  there1 and 
for all time4    ,as the amulets laid in
 and about the mummy were for the use of
 the  ,,osiris1 so the furniture and    

implements placed near the coffin were  
intended not so much for the mummy lying
 in its tomb as for the  ,osiris        
dwelling with the gods4 ,each of these  
objects had its heavenly  counterpart1  
even as the mummy was represented by the
 ,,osiris4#ej    ,it was thus that the  
,egyptians sought to make themselves    
homes in the  next world1 and to secure 
all the comforts and pleasures of their 
earthly life in the life which was to   
come4 ,nevertheless1 the pious          
,egyptian did not expect to remain for  
ever as an ,osiris1 or as a god  in     
human likeness3 he rather hoped for     
ever-increasing freedom1 for  the power 
of taking other shapes and transforming 
himself at will into  quadrupeds2 or    
into birds--such as the swallow or the  
heron2 or into  plants--more especially 
the lotus2 or even into gods4#ea        
,this is no doctrine of compulsory      
transmigration such as used to be       
freely ascribed to the ,egyptians on the
 strength of the statements made  by    

,herodotus#eb2 there is no question here
 of souls being forced to  assume fresh 
forms in which their purification is    
gradually worked out  and their         
perfection achieved4 ,to the ,egyptian  
transmigration was not  the doom of     
imperfect souls1 but a privilege        
reserved for such as had  already       
attained perfection4 ,again and again   
the texts assert that the  blessed may  
assume any form and visit any place at  
will2 body and place  can no longer     
enthral him4 ,he may travel round the   
heavens with the  ,sun-god ,r1 or arise 
from the shades with ,osiris in the     
8divine night0  of the #bfth of the     
month ,khoiak 7i4e4 at the winter       
solstice72 he is  even as a god1 nay1 he
 is himself a god1 able to live in and  
by ,truth1  actually taking it1 indeed1 
as food and drink4    ,the power of the 
soul to incarnate itself at pleasure    
became one of the  chief reasons for    
embalming the body4 ,as we have seen1   
the preservation  of the body was held  

to be necessary because the mummy was   
supposed  to be the material form of    
which the ,osiris was the essential     
reality4  ,but this temporary need might
 have been met in simpler fashion1 since
  the journey of the ,soul to the ,hall 
of ,judgment was accomplished in a      
comparatively short time4 ,there was1   
however1 a further need for which       
provision had to be made4 ,the soul     
might sometimes visit the mummy1  again 
take up its abode in its former body1   
and1 animating it anew1  return to earth
 under that form and thus revisit the   
spots where once  it had dwelt4 ,to this
 end it required an earthly and tangible
 body1 and  this was supplied by the    
mummy4 ,if the mummy were destroyed1    
then the  soul not only lost one of the 
forms in which it might incarnate       
itself1  but that one with which its    
interests were naturally most closely   
connected--that one which linked it to  
earth and best enabled it to  exhort the
 survivors to remember the funerary     

offerings1 and to see  how it fared with
 those whom it had been obliged to leave
 behind4 ,the  destruction of the mummy 
did not involve the destruction of the  
soul1  but it narrowed the soul's circle
 of activity and limited its means of   
transmigration4    ,this doctrine gave  
rise to the necromantic theory that a   
soul might be  compelled by means of    
magic formul to re-enter its body1 and  
to speak  through the dead lips4 ,the   
magician who had brought this about     
could  then stipulate for all kinds of  
favours before restoring the soul to    
freedom4 ,it is true that such an       
attempt was reckoned highly dangerous2  
and1 according to a tale dating from    
,ptolemaic times1 a royal prince  named 
,setna1#ec who had succeeded in the     
undertaking1 paid heavily for  having   
sought to make the spirits of the dead  
subject to him1 when1  through his own  
imprudence1 he was overpowered by those 
whom he had  invoked4           99      
99       99       99       99    ,the   

above sketch of the eschatology of the  
,ancient ,egyptians is drawn  from their
 own religious texts4 ,as to the origin 
of that system and  the transformations 
which it had undergone before reaching  
the form  under which it is known to us 
we are as yet entirely ignorant2 but it 
is obvious that it must have developed  
gradually and assimilated many          
originally heterogeneous doctrines4 ,for
 instance1 the ,ka and the ,osiris  must
 surely once have had the same          
significance1 and not have been         
considered as two different factors of  
the dead man's being until  time had    
brought about the fusion of two         
theological systems--in one  of which   
the ,,ka was regarded as the spiritual  
,doppelgnger1 or  ,double1 while in the 
other it was named the ,,osiris4 ,all   
attempts at  solving these and similar  
problems connected with this subject    
are1  as yet1 mere hypotheses4 ,as far  
back as ,egyptian history has been      
traced the people appear to have been in

 possession not only of written         
characters1 national art and            
institutions1 but also of a complete    
system of religion4 ,as in all other    
departments of ,egyptian life and       
thought1 so with the ,egyptian          
religion--we cannot trace its           
beginnings4  ,in the earliest glimpse of
 it afforded by the ,egyptian texts it  
appears  as perfect in all its essential
 parts2 nor were after-times able to    
effect much change in it by the addition
 of new features4 ,what greatly         
intensifies the deep historical interest
 of ,egyptian eschatology is  that it   
testifies not only to the fact that a   
whole nation believed in  the           
immortality of the soul four thousand   
years before the birth of  ,christ1 but 
also that this nation had even then     
succeeded in clearly  picturing the     
future life to themselves after a       
fashion which may  indeed often seem    
strange and incomprehensible to modern  
minds but  to which we cannot deny a    

certain consistency and a deep spiritual
  connotation4    ,we shall not here    
discuss the many analogies subsisting   
between  ,egyptian belief and the       
religious systems of other nations and  
times1  nor yet its great differences   
from them2 and it is for the sciences of
  anthropology and comparative religion 
to determine to what extent the         
,egyptian doctrine of immortality       
originated in ,egypt itself1 and how    
much was brought there by the ,egyptians
 from the common home which they  had   
shared with the ,semites and            
,indo-europeans4          ,,footnotes3  
#a ,the whole process of embalmment is  
briefly described in the ,rhind         
,papyrus1 edited by ,birch1 ,london1    
#ahfc1 and by ,,brugsch1 ,leipzig1      
#ahfe4 ,the procedure of the taricheuts 
is described in a ,vienna  papyrus1     
edited by ,,bergmann1 ,vienna1 #ahhg1   
and the conclusion of their  operations 
in a ,paris papyrus and a ,blaq papyrus1
 edited by ,,maspero1  ,pap4 du ,louvre1

 ,paris1 #ahge4 ,for the transport of   
the mummy1 see  ,d,,michen1 ,kal4       
,insch41 pl4 #ce sqq4 ,the minutely     
ordered ritual for  the ceremonies at   
the door of the tomb was published and  
investigated  in ,,schiaparelli',s      
admirable work1 ,il ,libro dei          
,funerali1 ,turin1  #ahha--ahij4    #b  
,on these component parts cf4           
,,wiedemann in the ,proceedings of the  
,orientalist ,congress at ,st4 ,etienne1
 ,,ii4 7#ahgh71 p4 #aei et seq4  ,many  
parallel texts to the additional chapter
 of ,the ,book of the  ,dead1 there     
referred to1 may be found in ,,von      
,,bergmann',s ,sarkophag des            
,panehemisis1 ,i41 p4 #bb2 ,,ii41 p4 #gd
 et seq4    #c ,on this account ,,ka was
 sometimes used as interchangeable with 
,,ren  ,illustration3 ,h--name4    #d   
,there is no modern word which exactly  
expresses the ,egyptian idea  of the    
,,ka2 ,maspero's translation of         
8,,double1 ,doppelgnger0 is the  best   
hitherto proposed2 ,meyer's translation 

of 8,ghost0 7,gesch4 g41  p4 #hc7 is    
altogether misleading4    #e ,the       
illustration is taken from ,,lepsius1   
,denkmler1 ,,iii4 #ba4  ,here the solar 
cartouche1 or throne-name1 of ,thothmes 
,,ii41 and his  ,horus-3 or ,ka-name1   
are palimpsests effacing the names of   
,queen  ,hatsheps ,rmaka1 the builder of
 the temple4 ,the figures in this scene 
originally represented the ,queen and   
her ,,ka2 but as she is always          
portrayed in male attire throughout the 
temple1 it was only necessary  to change
 her names in order to appropriate her  
figure as that of a  king4 ,the first   
satisfactory explanation of the         
,horus-or ,,ka-name was  given by       
,,petrie in ,a ,season in ,egypt1 pp4   
#ba1 #bb2 cf4 ,,maspero1  tudes         
gyptologiques ,,ii41 p4 #bgc et seq4 ,he
 shows that the  rectangular            
parallelogram in which the ,horus-name  
is written is the  exact equivalent of  
the square panel over the false door in 
the tomb1  by which the ,,ka was        

supposed to pass from the sepulchral    
vault into the  upper chamber1 or       
tomb-chapel1 where offerings were       
provided for it4  ,a private person had 
but one name1 which was also the name of
 his ,,ka4  ,but1 on ascending the      
throne1 the king took four new names in 
addition  to the one which he had       
hitherto borne1 and among them a name   
for his  ,,ka4    #f ,we have a crude   
representation of this ,,ka sign1 dating
 from the  reign of ,amenemhat ,i41 of  
the ,twelfth ,dynasty2 see ,,petrie1    
,tanis ,i4  7,second ,memoir of the     
,egypt ,exploration ,fund71 pl4 ,i41    
,no4 #c4    #g ,,lepsius1 ,denkmler1    
,,iii4 #ahf4 ,the hands of the          
,,ka-staff have  doubtless a common     
origin with those of the                
,,ka-sign--,illustration3  ,h4    #h    
,,lepsius1 ,denkmler1 ,,iii4 #hg4    #i 
,in the course of his excavations at ,dr
 el ,bahri1 for the ,egypt  ,exploration
 ,fund1 ,m4 ,naville discovered the     
originals of these scenes  in a series  

of bas-reliefs representing the birth of
 ,queen ,hatsheps  which were           
plagiarised by ,amenophis ,,iii4    #aj 
,,lepsius1 ,denkmler1 ,,iii4 #ba1 #abi4 
#aa ,,lepsius1 ,denkmler1 ,,iii41 pl4   
#ge4    #ab ,such prayers were also     
inscribed on funerary stel in order     
that passers-by might repeat them for   
the benefit of the dead4 ,these         
inscriptions vary but little4 ,the      
prayer on the funerary tablet of        
,khemnekht 7now in the ,agram ,museum7  
dates from the ,thirteenth ,dynasty1    
and runs as follows3 8,o every scribe1  
every ,kherheb 7lector1 priestly        
reciter71 all ye who pass by this stele1
 who love and honour your gods1  and    
would have your offices to flourish     
7shine7 for your children1  say ye3     
#8,let royal offerings be brought unto  
,osiris for the ,ka of the  priest      
,khemnekht'03 ,for an account of the    
development of the formul  on funerary  
stel1 see ,,wiedemann1 ,observations sur
 quelques stles  funraires gyptiennes1  

,le ,muson ,x41 #db1 #aii et seq4    #ac
 ,the particulars above summarised may  
be verified from contracts  which a     
prince 7erp-h7 of ,sit concluded with   
the priests of  ,anubis under the ,tenth
 or ,eleventh ,dynasty 7discussed by    
,,maspero1  ,transactions of the        
,society of ,biblical ,archology ,,vii41
 p4 #f  et seq41 tudes de ,mythologie1  
,i41 p4 #fb et seq41 and ,,erman1  g4   
,zeitschr41 #ahhb1 p4 #aei ff41 the best
 publication of these  inscriptions     
being that by ,,griffith1 ,inscriptions 
of ,sit and ,dr  ,rfeh1 ,london1 #ahhi4 
,similar contracts were made even in the
 times  of the pyramid-building kings3  
cf4 e4g4 ,,lepsius1 ,denkmler1 ,,ii4    
#c-g2 ,,de ,,roug1 ,inscriptions        
hiroglyphiques1 pl4 ,i42 ,,mariette1    
,les  ,mastabahs1 p4 #caf et seq47      
#ad ,as in the case of statues found in 
the temple of ,ptah at ,memphis         
7,,mariette1 ,mon4 div41 pl4 #bg b71 and
 in that of ,amon at ,karnak            
7,,mariette1 ,karnak1 pl4 #h f2 cf4     

,,lepsius1 ,auswahl1 pl4 #aa74    #ae   
,this striking theory was first broached
 by ,,maspero1 ,rec4 de  ,trav41 ,i41 p4
 #aed2 tudes de ,mythologie1 ,i41 p4    
#hj4    #af ,we find occasional mention 
of the ,ka of the ,east and the ,ka of  
the  ,west 7,wilkinson1 ,manners and    
,customs1 #bnd ed41 ,,iii41 pp4 #bjj1   
#bja71  which are to be considered as   
being the ,kas of the deities of the    
,east  and of the ,west1 and not as ,kas
 of the abstract conceptions of ,east   
and  ,west4    #ag ,,lepsius1 ,denkmler1
 ,,iii4 #aid1 l4 #ac2 ,d,,michen1       
,tempelinschriften1 ,i41 pl4 #bi2 ,,von 
,,bergmann1 ,hierogl4 ,insch41 pl4  #cc 
pl4 #fa1 col4 #b2 ,,renouf1             
,transactions of the ,society of        
,biblical  ,archology1 ,,vi41 pp4 #ejd  
et seq42 ,,brugsch1 ,dictionary1        
,supplt41  pp4 #iig et seq41 #abcj4     
#ah ,cf4 #a ,chron4 ,,xxix4 #aa1 #ab2   
,isa4 ,,xi4 #b4    #ai ,this prayer is  
contained in that part of ,the ,book of 
the ,dead1  chap1 ,,cv41 entitled       

,chapter whereby the ,,ka of a person is
 satisfied  in the ,nether world3 8,hail
 to thee who wast my ,,ka during life6  
,lo6 ,i  come unto thee1 ,i arise       
resplendent1 ,i labour1 ,i am strong1 ,i
 am hale  7var41 ,i pass on71 ,i bring  
grains of incense1 ,i am purified       
thereby1  ,i purify thereby that which  
goeth forth from thee4 ,this conjuration
  of evil which ,i say2 this warding off
 of evil which ,i perform2 7this        
conjuration7 is not made against me 7870
 ,the conjuration runs as  follows3 8,i 
am that amulet of green felspar1 the    
necklace of the god  ,r1 which is given 
7var41 which ,i gave7 unto them who are 
upon the  horizon4 ,they flourish1 ,i   
flourish1 my ,,ka flourishes even as    
they1  my duration of life flourishes   
even as they1 my ,,ka has abundance of  
food even as they4 ,the scale of the    
balance rises1 ,truth rises high to  the
 nose of the god ,r in that day on which
 my ,,ka is where ,i am 787  ,my head   
and my arm are made 787 to where ,i am  

787 ,i am he whose eye  seeth1 whose    
ears hear2 ,i am not a beast of         
sacrifice4 ,the sacrificial  formul     
proceed where ,i am1 for the upper      
ones0--otherwise said1 8for  the upper  
ones of heaven40 ,the funerary papyrus  
of ,stimes 7,,naville1  ,todtenbuch1    
,i41 pl4 #aag7 contains the following   
addition at the end  of this chapter3   
8,i enter 787 unto thee 7to the ,ka874  
,i am pure1 the  ,osiris is justified   
against his enemies40 ,the accompanying 
vignette for  this chapter shows the    
deceased as worshipping or sacrificing  
before  the ,,ka-sign on a standard4    
,occasionally we find the ,,ka sign     
represented  as enclosing pictures of   
offerings1 a form explained by the      
common  double meaning of the word ,,ka1
 which signifies both 8,double0 and     
food4    #bj ,in the religious texts the
 heart is called both ,h b and ,h  hti4 
,sometimes1 as in ,the ,book of the     
,dead1 chap4 ,,xxvi4 et seq41  the two  
were differentiated2 but1 generally     

speaking1 the two terms  appear to have 
been synonymous4    #bb ,,plutarch1     
,septem sap4 conviv41 p4 #aei ,b3 8,we  
then1 said ,i0  7,diales71 8render these
 tributes to the belly 7 74 ,but if     
,solon  or any one else has any         
allegation to make we will listen40 8,by
 all  means10 said ,solon1 8lest we     
should appear more senseless than the   
,egyptians1 who cutting up the dead body
 showed the entrails to the  sun1 then  
cast them into the river1 but of the    
rest of the body1 as  now become pure1  
they took care4 ,for in reality this the
 belly is  the pollution of our flesh1  
and the ,hell1 as in ,hades1--full of   
dire  streams1 and of wind and fire     
confused together1 and of dead things40 
,,plutarch1 ,de esu carnium orat41 ii41 
p4 #iif1 #ch3 8,as the ,egyptians1      
taking out from the dead the belly 7 7  
and cutting it up  before the sun1 cast 
it away1 as the cause of all the sins   
which the  man has committed2 in like   
manner that we ourselves1 cutting out   

gluttony and bloodthirstiness1 should   
purify the rest of our life40           
,,porphyry1 ,de abst41 iv41 #aj3 8,when 
they embalm those of the noble  that    
have died1 together with their other    
treatment of the dead body1  they take  
out the belly 7 71 and put it into a    
coffer1 and  holding the coffer to the  
sun they protest1 one of the embalmers  
making  a speech on behalf of the dead4 
,this speech1 which ,euphantus          
translated  from his native language1 is
 as follows3 8,o ,lord1 the ,sun1 and   
all ye  gods who give life to men1      
receive me and make me a companion to   
the  eternal gods4 ,for the gods1 whom  
my parents made known to me1 as long    
time as ,i have had my life in this     
world ,i have continued to reverence1   
and those who gave birth to my body ,i  
have ever honoured4 ,and for the  rest  
of men1 ,i have neither slain any1 nor  
defrauded any of anything  entrusted to 
me1 nor committed any other wicked act1 
but if ,i haply  in my life have sinned 

at all13 by either eating or drinking   
what was  unlawful1 not on my own       
account did ,i sin1 but on account of   
these  7showing the coffer in which the 
belly   lay740 ,and having  said these  
things he throws it into the river2 but 
the rest of the  body1 as pure1 he      
embalms4 ,thus they thought that they   
needed to excuse  themselves to the     
,deity on account of what they had eaten
 and drunk1  and therefore to reproach  
the belly40    #bc ,it was in this sense
 that the ,egyptians regarded the heart 
as the  seat of the feelings1 and spoke 
of the heart as rejoicing1 as mourning1 
as weeping4    #bd ,the illustration is 
taken from photographs of a scarab in   
the  ,edwards collection at ,university 
,college1 ,london4    #be ,for the      
translation of chap1 xxx b4 of ,the     
,book of the ,dead1 which  formed the   
usual inscriptions on heart scarabs1 see
 p4 #ec4    #bf ,the possession of the  
formula in chap1 cxlviii4 of ,the ,book 
of  the ,dead1 from line #h1 ensured    

abundance 7of food7 to the ,,ba of the  
dead4    #bg ,illustrations #g and #h   
are taken from photographs of objects in
 the  ,edwards ,museum at ,university   
,college4    #bh ,see ,the ,book of the 
,dead1 ,,naville',s edition1 pls4 #d1   
#ig1 #aja1  #ajd2 ,,lepsius' edition1   
pls4 #cc1 etc41 etc4    #bi ,see1 e4g41 
illustration and ,orcagna's fresco of   
the ,triumph of  ,death1 in the ,campo  
,santo of ,pisa4    #cj ,see p4 #aj4    
#ca ,,von ,,bergmann1 ,sarkophag des    
,panehemisis1 ,i41 pp4 #aa1 #ae1 #bd2   
,,pierret1 ,insc4 du ,louvre1 ,,ii41 p4 
#bc2 ,,mariette1 ,dendrah1 iv41 #fb;a4  
#cb ,the ,book of the ,dead1 lxxxix4 #f4
    #cc ,,von ,,bergmann1 ,sarkophag des
 ,panehemisis1 ,i41 p4 #cg1 where the   
translation is not quite accurately     
given4    #cd ,in ,transactions of the  
,society of ,biblical ,archology1       
,,viii41 p4  #chf et seq41 ,birch has   
collected passages bearing on this      
point4    #ce ,on primitive beliefs as  
to a man's shadow being a vital part of 

himself1 see ,,frazer1 ,the ,golden     
,bough1 ,vol4 ,i41 pp4 #ada-dd4    #cf  
,see ,,maspero1 ,recueil de ,travaux    
relatifs  gypt1 ,,iii41 p4 #aje  et     
seq42 and ,histoire ,ancienne des       
,peuples de l',orient1 ,vol4 ,i41 p4    
#aad4 ,in ,the ,book of the ,dead1 chap4
 lxxxix41 #c1 the ,,kh is mentioned  in 
connection with the ,,ba2 in chap4      
cxlix41 #dj1 with the ,,kha,b2 and in   
chap4 xcii41 #e1 with both4    #cg ,see 
p4 #cj4    #ch ,a certain part in the   
religious life of our own time has been 
played by a similar 8,hypocephalus10    
viz41 the ,mormon ,scriptures 7cf43     
,joseph ,smith1 ,a ,pearl of ,great     
,price1 #ahea1 p4 #g74 ,for particulars 
of  the ,hypocephalus of the            
illustration see ,proceedings of the    
,society of  ,biblical ,archology1 ,vol4
 ,,vi41 p4 #eb1 and plate4    #ci ,see  
,ebers1 g4 ,zeitschr41 #ahfg1 p4 #ajh2  
#ahga1 p4 #dh2 ,,wiedemann1             
,proceedings of the ,orientalist        
,congress at ,st4 ,etienne1 ,,ii41 p4   

#aee4    #dj ,the 8,negative            
,confession0 forms chap4 cxxv4 of ,the  
,book of the  ,dead1 and varies slightly
 in different copies4 ,the following is 
,renouf's translation of the chapter as 
it appears in a ,nineteenth  ,dynasty   
papyrus 7see ,the ,papyrus of ,ani1     
,london1 #ahij73--8;,i am not  a doer of
 what is wrong4 ,i am not a plunderer4  
,i am not a robber4 ,i  am not a slayer 
of men4 ,i do not stint the quantity of 
corn4 ,i am not  a niggard4 ,i do not   
seize the property of the gods4 ,i am   
not a teller  of lies4 ,i am not a      
monopoliser of food4 ,i am no           
extortioner4 ,i am not  unchaste4 ,i am 
not the cause of others' tears4 ,i am   
not a dissembler4  ,i am not a doer of  
violence4 ,i am not of domineering      
character4 ,i do  not pillage cultivated
 land4 ,i am not an eavesdropper4 ,i am 
not a  chatterer4 ,i do not dismiss a   
case through self-interest4 ,i am not   
unchaste with women or men4 ,i am not   
obscene4 ,i am not an exciter of        

alarms4 ,i am not hot in speech4 ,i do  
not turn a deaf ear to the words  of    
righteousness4 ,i am not foul-mouthed4  
,i am not a striker4 ,i am not  a       
quarreller4 ,i do not revoke my purpose1
 ,i do not multiply clamour  in reply to
 words4 ,i am not evil-minded or a doer 
of evil4 ,i am not a  reviler of the    
king4 ,i put no obstruction upon the    
water4 ,i am not a  bawler4 ,i am not a 
reviler of the ,god4 ,i am not          
fraudulent4 ,i am not  sparing in       
offerings to the gods4 ,i do not deprive
 the dead of the  funeral cakes4 ,i do  
not take away the cakes of the child1 or
 profane  the god of my locality4 ,i do 
not kill sacred animals40    #da ,on the
 ,egyptian ,goddess of ,truth1 see      
,,wiedemann1 ,la ,desse ,ma1  in the    
,annales du ,muse ,guimet1 x41 pp4 #efa 
et seq4 ,with regard to  the meaning of 
the ,egyptian name and word ,mat1 which 
is generally  translated 8truth1 or     
justice10 ,renouf has said3 8,the       
,egyptians  recognised a divinity in    

those cases only where they perceived   
the  presence of a fixed ,law1 either of
 permanence or change4 ,the earth       
abides for ever1 and so do the heavens4 
,day and night1 months1  seasons1 and   
years succeed each other with unfailing 
regularity2 the  stars are not less     
constant in their course1 some of them  
rising and  setting at fixed intervals1 
and others eternally circling round the 
pole in an order which never is         
disturbed4 ,this regularity1 which  is  
the constitutive character of the       
,egyptian divinity1 was called          
,illustration3 ,h ,mat4 ,the gods were  
said to be neb mat1  #8possessors of    
mat4' or nchi em mat1 #8subsisting by or
 through  mat4' ,mat is in fact the ,law
 and ,order by which the universe       
exists4 ,truth and justice are but forms
 of ,mat as applied to human            
action40--,papyrus of ,ani1             
,introduction1 p4 #b4    #db ,this      
prayer is contained in chap4 xxx4 of    
,the ,book of the ,dead3--    8,chapter 

whereby the heart of a person is not    
kept back from                 him in   
the ,netherworld4      ,heart mine which
 is that of my mother1    ,whole heart  
mine which is that of my birth1    ,let 
there be no estoppel against me through 
evidence1 let no      hindrance be made 
to me by the divine ,circle2 fall thou  
not against me in presence of him who is
 at the ,balance4    ,thou art my genius
 7,,ka71 who art by me 7in my ,,kha-,t71
 the      ,artist who givest soundness  
to my limbs4    ,come forth to the bliss
 towards which we are bound2    ,let not
 those ,ministrants who deal with a man 
according to      the course of his life
 give a bad odour to my name4           
,pleasant for us1 pleasant for the      
listener1 is the joy of the             
,weighing of the ,words4    ,let not    
lies be uttered in presence of the great
 god1 ,lord of      the ,amenti4    ,lo6
 how great art thou 7as the triumphant  
one740                                  
--,renouf's translation4    #dc ,as     

stated on the mummy case of             
,panehemisis1 ed4 ,,von ,,bergmann1 ,i41
  p4 #bi4    #dd ,the conception of a   
kind of hell is certainly found in the  
book  ,am ,dat 7cf4 ,j,,quier1 ,le livre
 de ce qu'il y a dans l',hads1 ,paris1  
#ahid1 p4 #abg72 such allusions are1    
however1 exceptional1 and ,egyptian     
belief in a hell appears to have existed
 at times only1 and to have  been       
confined to certain classes of society4 
#de ,the 8fields of ,aal02 cf4 the      
8,elysian fields0 of the ,greeks4    #df
 ,see p4 #ai4    #dg ,from scenes in the
 tomb of ,mentherkhepeshf at ,thebes1   
dating from  the beginning of the       
,nineteenth ,dynasty1 we have evidence  
that ,egyptian  funeral ceremonies      
occasionally included human sacrifice at
 the gate of  the tomb1 the object of   
such sacrifice being doubtless that of  
sending  servants to the dead4 ,but the 
practice would seem to have been very   
exceptional1 at any rate after ,egypt   
had entered upon her long period  of    

greatness4 ,see ,,maspero1 ,mmoires de  
la ,mission ,archologique du  ,caire1   
,v41 p4 #deb2 cf4 ,,wiedemann1 in ,le   
,muson1 ,,xiii41 p4 #deg et  seq42 see  
also ,,griffith1 ,the ,tomb of ,paheri1 
pp4 #bj1 #ba1 in the  ,eleventh ,memoir 
of the ,egypt ,exploration ,fund4    #dh
 ,chapter vi4 of ,the ,book of the ,dead
 consists of this formula1  which there 
reads3 8,o shabti there6 ,should ,i be  
called and appointed  to do any of the  
labours that are done in the            
,netherworld by a person  according to  
his abilities1 lo6 all obstacles have   
been beaten down for  thee2 be thou     
counted for me at every moment1 for     
planting the fields1  for watering the  
soil1 for conveying the sands of ,east  
and ,west1 ,here  am ,i1 whithersoever  
thou callest me60--,renouf's            
,translation4    #di ,the frontispiece  
represents one of #cii ,,shabti made for
 a  priest named ,hort'a1 who lived     
during the ,twenty-sixth ,dynasty4      
,these ,,shabti were found at ,hawara by

 ,petrie3 see ,kahun1 ,gurob1 and       
,hawara1 pp4 #i1 #ai4    #ej ,professor 
,petrie1 speaking of his discovery that 
it was the  ,egyptian custom to place   
masonic deposits of miniature model     
tools1  etc41 underneath the foundations
 of temples1 and giving an account of   
the foundation deposits which he found  
beneath the pyramid temple of  sertesen 
,,ii41 at ,illahn1 says3 8,the reason   
for burying such objects  is yet        
unexplained2 but it seems not unlikely  
that they were intended  for the use of 
the ,,kas of the builders1 like the     
models placed in tombs  for the ,,kas of
 the deceased4 ,whether each building   
had a ,,ka1 which  needed ghostly repair
 by the builders' ,,kas1 is also to be  
considered0  7,kahun1 ,gurob1 and       
,hawara1 p4 #bb74 ,we know that each    
building had its  guardian spirit in the
 form of a serpent 7cf4 the             
representation of one  dating from the  
time of ,amenophis ,,iii1 in ,ghizeh1   
,no4 #bag1 published by  ,,mariette1    

,mon4 ,div41 pl4 #fc b74    #ea ,the    
,book of the ,dead1 chaps4              
lxxvi4-lxxxviii4    #eb 8,the ,egyptians
 were also the first to broach the      
opinion that the  soul of man is        
immortal1 and that when the body dies it
 enters into  an animal which is born at
 the same moment1 thence passing on     
7from  one animal into another7 until it
 has circled through all creatures of   
the earth1 the water1 and the air1 after
 which it enters again into  a new-born 
human frame4 ,the whole period of the   
transmigration is  7they say7 three     
thousand years4 ,there are ,greek       
writers1 some of an  earlier1 some of a 
later date1 who have borrowed this      
doctrine from the  ,egyptians1 and put  
it forward as their own40--,,herodotus1 
,,ii41 #abc4 ,see  ,,wiedemann1         
,herodots ,zweites ,buch1 p4 #deg et    
seq4    #ec ,for the 8,story of ,setna0 
see ,vol4 ,,ii4 of ,professor ,petrie's 
,egyptian ,tales4    ,printed by        
,hazell1 ,watson1  ,viney1 ,ld41 ,london

 and ,aylesbury4