Part 4

[29] See, _e.g._, illustration and Orcagna’s fresco of the Triumph of Death, in the Campo Santo of Pisa.

[30] See p. 10.

[31] VON BERGMANN, _Sarkophag des Panehemisis_, I., pp. 11, 15, 24; PIERRET, _Insc. du Louvre_, II., p. 23; MARIETTE, _Dendérah_, iv., 62a.

[32] _The Book of the Dead_, lxxxix. 6.

[33] VON BERGMANN, _Sarkophag des Panehemisis_, I., p. 37, where the translation is not quite accurately given.

[34] In _Transactions of the Society of Biblical Archæology_, VIII., p. 386 _et seq._, Birch has collected passages bearing on this point.

[35] On primitive beliefs as to a man’s shadow being a vital part of himself, see FRAZER, _The Golden Bough_, Vol. I., pp. 141-44.

[36] See MASPERO, _Recueil de Travaux relatifs à Égypt_, III., p. 105 _et seq._; and _Histoire Ancienne des Peuples de l’Orient_, Vol. I., p. 114. In _The Book of the Dead_, chap. lxxxix., 3, the KHÛ is mentioned in connection with the BA; in chap. cxlix., 40, with the KHAÏB; and in chap. xcii., 5, with both.

[37] See p. 30.

[38] A certain part in the religious life of our own time has been played by a similar “Hypocephalus,” viz., the Mormon Scriptures (cf.: Joseph Smith, _A Pearl of Great Price_, 1851, p. 7). For particulars of the Hypocephalus of the illustration see _Proceedings of the Society of Biblical Archæology_, Vol. VI., p. 52, and plate.

[39] See Ebers, _Æg. Zeitschr._, 1867, p. 108; 1871, p. 48; WIEDEMANN, _Proceedings of the Orientalist Congress at St. Etienne_, II., p. 155.

[40] The “Negative Confession” forms chap. cxxv. of _The Book of the Dead_, and varies slightly in different copies. The following is Renouf’s translation of the chapter as it appears in a Nineteenth Dynasty papyrus (see _The Papyrus of Ani_, London, 1890):—“I am not a doer of what is wrong. I am not a plunderer. I am not a robber. I am not a slayer of men. I do not stint the quantity of corn. I am not a niggard. I do not seize the property of the gods. I am not a teller of lies. I am not a monopoliser of food. I am no extortioner. I am not unchaste. I am not the cause of others’ tears. I am not a dissembler. I am not a doer of violence. I am not of domineering character. I do not pillage cultivated land. I am not an eavesdropper. I am not a chatterer. I do not dismiss a case through self-interest. I am not unchaste with women or men. I am not obscene. I am not an exciter of alarms. I am not hot in speech. I do not turn a deaf ear to the words of righteousness. I am not foul-mouthed. I am not a striker. I am not a quarreller. I do not revoke my purpose, I do not multiply clamour in reply to words. I am not evil-minded or a doer of evil. I am not a reviler of the king. I put no obstruction upon the water. I am not a bawler. I am not a reviler of the God. I am not fraudulent. I am not sparing in offerings to the gods. I do not deprive the dead of the funeral cakes. I do not take away the cakes of the child, or profane the god of my locality. I do not kill sacred animals.”

[41] On the Egyptian Goddess of Truth, see WIEDEMANN, La _Déesse Maā_, in the _Annales du Musée Guimet_, x., pp. 561 _et seq._ With regard to the meaning of the Egyptian name and word _Maāt_, which is generally translated “truth, or justice,” Renouf has said: “The Egyptians recognised a divinity in those cases only where they perceived the presence of a fixed Law, either of permanence or change. The earth abides for ever, and so do the heavens. Day and night, months, seasons, and years succeed each other with unfailing regularity; the stars are not less constant in their course, some of them rising and setting at fixed intervals, and others eternally circling round the pole in an order which never is disturbed. This _regularity_, which is the constitutive character of the Egyptian divinity, was called [Illustration: {H}] _Maāt_. The gods were said to be nebû maāt, ‘possessors of _maāt_.’ or _ānchiû em maāt_, ‘subsisting by or through _maāt_.’ _Maāt_ is in fact the Law and Order by which the universe exists. Truth and justice are but forms of _Maāt_ as applied to human action.”—_Papyrus of Ani, Introduction_, p. 2.

[42] This prayer is contained in chap. xxx. of _The Book of the Dead_:—

“_Chapter whereby the heart of a person is not kept back from him in the Netherworld_.

Heart mine which is that of my mother, Whole heart mine which is that of my birth, Let there be no estoppel against me through evidence, let no hindrance be made to me by the divine Circle; fall thou not against me in presence of him who is at the Balance. Thou art my genius (KA), who art by me (in my KHA-T), the Artist who givest soundness to my limbs. Come forth to the bliss towards which we are bound; Let not those Ministrants who deal with a man according to the course of his life give a bad odour to my name. Pleasant for us, pleasant for the listener, is the joy of the Weighing of the Words. Let not lies be uttered in presence of the great god, Lord of the Amenti. Lo! how great art thou (as the triumphant one).”

—_Renouf’s translation_.

[43] As stated on the mummy case of Panehemisis, ed. VON BERGMANN, I., p. 29.

[44] The conception of a kind of hell is certainly found in the book _Am Dûat_ (cf. JÉQUIER, _Le livre de ce qu’il y a dans l’Hadès_, Paris, 1894, p. 127); such allusions are, however, exceptional, and Egyptian belief in a hell appears to have existed at times only, and to have been confined to certain classes of society.

[45] The “fields of Aalû”; cf. the “Elysian fields” of the Greeks.

[46] See p. 19.

[47] From scenes in the tomb of Mentûherkhepeshf at Thebes, dating from the beginning of the Nineteenth Dynasty, we have evidence that Egyptian funeral ceremonies occasionally included human sacrifice at the gate of the tomb, the object of such sacrifice being doubtless that of sending servants to the dead. But the practice would seem to have been very exceptional, at any rate after Egypt had entered upon her long period of greatness. See MASPERO, _Mémoires de la Mission Archéologique du Caire_, V., p. 452; cf. WIEDEMANN, in _Le Muséon_, XIII., p. 457 _et seq._; see also GRIFFITH, _The Tomb of Paheri_, pp. 20, 21, in the Eleventh Memoir of the Egypt Exploration Fund.

[48] Chapter vi. of _The Book of the Dead_ consists of this formula, which there reads: “O Ûshabti there! Should I be called and appointed to do any of the labours that are done in the Netherworld by a person according to his abilities, lo! all obstacles have been beaten down for thee; be thou counted for me at every moment, for planting the fields, for watering the soil, for conveying the sands of East and West, Here am I, whithersoever thou callest me!”—_Renouf’s Translation_.

[49] The frontispiece represents one of 399 ÛSHABTIÛ made for a priest named Horût’a, who lived during the Twenty-sixth Dynasty. These ÛSHABTIÛ were found at Hawara by Petrie: see _Kahun, Gurob, and Hawara_, pp. 9, 19.

[50] Professor Petrie, speaking of his discovery that it was the Egyptian custom to place masonic deposits of miniature model tools, etc., underneath the foundations of temples, and giving an account of the foundation deposits which he found beneath the pyramid temple of Ûsertesen II., at Illahûn, says: “The reason for burying such objects is yet unexplained; but it seems not unlikely that they were intended for the use of the KAS of the builders, like the models placed in tombs for the KAS of the deceased. Whether each building had a KA, which needed ghostly repair by the builders’ KAS, is also to be considered” (_Kahun, Gurob, and Hawara_, p. 22). We know that each building had its guardian spirit in the form of a serpent (cf. the representation of one dating from the time of Amenophis III, in Ghizeh, No. 217, published by MARIETTE, _Mon. Div._, pl. 63 b).

[51] _The Book of the Dead_, chaps. lxxvi.-lxxxviii.

[52] “The Egyptians were also the first to broach the opinion that the soul of man is immortal, and that when the body dies it enters into an animal which is born at the same moment, thence passing on (from one animal into another) until it has circled through all creatures of the earth, the water, and the air, after which it enters again into a new-born human frame. The whole period of the transmigration is (they say) three thousand years. There are Greek writers, some of an earlier, some of a later date, who have borrowed this doctrine from the Egyptians, and put it forward as their own.”—HERODOTUS, II., 123. See WIEDEMANN, _Herodots Zweites Buch_, p. 457 _et seq._

[53] For the “Story of Setna” see Vol. II. of Professor Petrie’s _Egyptian Tales_.

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