The Egyptian Book of the Dead

"Book of the Dead" is the title now commonly given to the great collection of funerary texts which the ancient Egyptian scribes composed for the benefit of the dead. These consist of spells and incantations, hymns and litanies, magical formulae and names, words of power and prayers, and they are found cut or painted on walls of pyramids and tombs, and painted on coffins and sarcophagi and rolls of papyri. The title "Book of the Dead" is somewhat unsatisfactory and misleading, for the texts neither form a connected work nor belong to one period; they are miscellaneous in character, and tell us nothing about the lives and works of the dead with whom they were buried. Moreover, the Egyptians possessed many funerary works that might rightly be called "Books of the Dead," but none of them bore a name that could be translated by the title "Book of the Dead." This title was given to the great collection of funerary texts in the first quarter of the nineteenth century by the pioneer Egyptologists, who possessed no exact knowledge of their contents. They were familiar with the rolls of papyrus inscribed in the hieroglyphic and the hieratic character, for copies of several had been published,1 but the texts in them were short and fragmentary. The publication of the Facsimile2 of the Papyrus of Peta-Amen-neb-nest-taui3 by page 2M. Cadet in 1805 made a long hieroglyphic text and numerous coloured vignettes available for study, and the French Egyptologists described it as a copy of the "Rituel Funéraire" of the ancient Egyptians.

The objects found in the graves of the predynastic Egyptians, i.e., vessels of food, flint knives and other weapons, etc., prove that these early dwellers in the Nile Valley believed in some kind of a future existence. But as the art of writing was, unknown to them their graves contain no inscriptions, and we can only infer from texts of the dynastic period what their ideas about the Other World were. It is clear that they did not consider it of great importance to preserve the dead body in as complete and perfect state as possible, for in many of their graves the heads, hands and feet have been found severed from the trunks and lying at some distance from them. On the other hand, the dynastic Egyptians, either as the result of a difference in religious belief, or under the influence of invaders who had settled in their country, attached supreme importance to the preservation and integrity of the dead body, and they adopted every means known to them to prevent its dismemberment and decay. They cleansed it and embalmed it with drugs, spices and balsams; they anointed it with aromatic oils and preservative fluids; they swathed it in hundreds of yards of linen bandages; and then they sealed it up in a coffin or sarcophagus, which they laid in a chamber hewn in the bowels of the mountain.

But before Osiris became King of the Under World he suffered further persecution from Set. Piecing together a number of disconnected hints and brief statements in the texts, it seems pretty clear either that Osiris appealed to the "Great Gods" to take notice that Set had murdered him, or that Set brought a series of charges against Osiris. At all events the "Great Gods" determined to investigate the matter. The Greater and the Lesser Companies of the Gods assembled in the celestial Anu, or Heliopolis, and ordered Osiris to stand up and defend himself against the charges brought against him by Set. Isis and Nephthys brought him before the gods, and Horus, "the avenger of his father," came to watch the case on behalf of his father, Osiris. Thoth appeared in the Hall of Judgment in his official capacity as "scribe," i.e., secretary to the gods, and the hearing of the evidence began. Set seems to have pleaded his own cause, and to have repeated the charges which he had made against Osiris. The defence of Osiris was undertaken by Thoth, who proved to the gods that the charges brought against Osiris by Set were unfounded, that the statements of Set were lies, and that therefore Set was a liar. The gods accepted Thoth's proof of the innocence of Osiris and the guilt of Set, and ordered that Osiris was to be considered a Great God and to have rule over the Kingdom of the Under World, and that Set was to be punished. Thoth convinced them that Osiris was "MAĀ KHERU," , "true of word," i.e., that he had spoken the truth when he gave his evidence, and in

"Homage to thee, O Great God, Lord of Maāti,1 I have come to thee, O my Lord, that I may behold thy beneficence. I know thee, and I know thy name, and the names of the Forty-Two who live with thee in the Hall of Maāti, who keep ward over sinners, and feed upon their blood on the day of estimating characters before Un-Nefer2 ... Behold, I have come to thee, and I have brought maāt (i.e., truth, integrity) to thee. I have destroyed sin for thee. I have not sinned against men. I have not oppressed [my] kinsfolk. I have done no wrong in the place of truth. I have not known worthless folk. I have not wrought evil. I have not defrauded the oppressed one of his goods. I have not done the things that the gods abominate. I have not vilified a servant to his master. I have not caused pain. I have not let any man hunger. I have made no one to weep. I have not committed murder. I have not commanded any to commit murder for me. I have inflicted pain on no man. I have not defrauded the temples page 23 of their oblations. I have not purloined the cakes of the gods. I have not stolen the offerings to the spirits (i.e., the dead). I have not committed fornication. I have not polluted myself in the holy places of the god of my city. I have not diminished from the bushel. I did not take from or add to the acre-measure. I did not encroach on the fields [of others]. I have not added to the weights of the scales. I have not misread the pointer of the scales. I have not taken milk from the mouths of children. I have not driven cattle from their pastures.

The deceased then addresses Osiris, and says, "Hail, thou who art exalted upon thy standard, thou Lord of the Atefu Crown, whose name is 'Lord of Winds,' save me from thy Messengers (or Assessors) with uncovered faces, who bring charges of evil and make shortcomings plain, because I have performed the Law (or Truth) for the Lord of the Law (or Truth). I have purified myself with washings in water, my back hath been cleansed with salt, and my inner parts are in the Pool of Truth. There is not a member of mine that lacketh truth." From the lines that follow the above in the Papyrus of Nu it seems as though the judgment of the deceased by the Forty-Two gods was preliminary to the final judgment of Osiris. At all events, after questioning him about the performance of certain ceremonies, they invited him to enter the Hall of Maāti, but when he was about to do so the porter, and the door-bolts, and the various parts of the door and its frame, and the floor, refused to permit him to enter until he had repeated their magical names. When he had pronounced these correctly the porter took him in and presented him to Maau (?)-Taui, who was Thoth himself. When asked by him why he had come the deceased answered, "I have come that report may be made of me." Then Thoth said, "What is thy condition?" And the deceased replied, "I am purified from evil things, I am free from the wickedness of those who lived in my days; I am not one of them." On this Thoth said, "Thou shalt be reported.