chapter consists. That the chapter is of much earlier date than the

eighteenth dynasty is quite certain from the nature of the corruptions
which had already made their appearance in the earliest copies which
have come down to us. But the three parts are not necessarily of the
same antiquity. The second part seems to have grown out of the first and
to have been suggested by the mention of the “Forty-two” gods and the
“negative confession,” as it is called, of certain sins. It is a
tabulated form in which the gods are named and a sin is mentioned in
connection with each god. The number of sins in this form is therefore
forty-two; a higher number than in Part I.

The two catalogues agree to a certain extent, but they also disagree,
and the second is evidently the result of a different process of thought
than that which gave birth to the first. The author of Part I is not the
author of Part II, unless perhaps at a different and later period. Nor
is there any indication in Part I of the extraordinary examination to
which the deceased person is subjected in Part III. This in itself would
not be a serious objection, but the matter becomes more complicated if
we remember that the picture of the Psychostasia has the right to be
considered as a part of the chapter. The texts which are written upon it
differ, indeed, according to the taste of the artist, and can therefore
claim no canonical authority. But the question as to the order of
succession in the trials, or the precise moment at which the deceased
person is finally freed from all anxiety as to his fate, cannot be
satisfactorily solved on the supposition that all these documents form
parts of a consistent whole. It seems much more natural to consider them
as really independent compositions brought together in consequence of
their subject matter. The artists of the Ramseside period (in the papyri
of Hunefer and Ani) add another scene[111] in which the deceased is
judged not by the forty-two assessors of Osiris but by a smaller company
of gods (twelve or fourteen), sitting on thrones and bearing the names
of well known divinities.

The essential notion was that of a trial before Osiris, in which the
man’s conduct or conscience was weighed in the Balance. This trial is
referred to in various chapters of the Book of the Dead and in other
texts which prove that, with reference to the details, free scope was
allowed to the imagination of the scribes or artists.

The number of the Forty-two assessors might be thought connected with
that of the Nomes of Egypt. But this number is only certain for the
later periods of Egyptian history, and is not true for earlier times.
Moreover the localities in which the gods are said to make their
appearances do not correspond to the nomes, or places within them. Some
of the localities occur more than once, and some of them, if not all,
are localities not upon earth. Heaven occurs twice, the eleventh god
makes his appearance at Amenta and the forty-second in the Netherworld.
But the names which have a more earthly sound may have a mystical
meaning. The first god makes his appearance in Annu, so does the
seventeenth and so does the twenty-fourth. But does this mean Heliopolis
of Egypt? On referring to an important text in Mariette’s _Monuments
Divers_, pl. 46, it will be seen that Annu is the Eastern _Solar
Mountain_ ⁂⁂⁂, where the sun rises, and where he is saluted by
the Powers of the East. There cannot be a more striking illustration of
“the Divine Babe who maketh his appearance in Annu” (the twenty-fourth
Assessor), than the _picture_ I refer to.[112]

And Chemunnu, ⁂⁂⁂⁂, is surely not the Hermopolis of
Egypt, but the place _of the Eight gods_ ⁂⁂⁂⁂⁂⁂,
four to the Left and four to the Right of the rising sun, who hail
his coming and help him to rise; where Shu, according to the MSS. of
the 17th Chapter, raises up the Sky, and where “the children of
Failure,” (that is, shades of darkness) are exterminated. It is not
simply of Hermopolis nor yet of Lake Moeris that one may say
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂
‘it is the place of the Eight deities where Rā riseth’ (_Zeitschr._,
1872, p. 8).

The same considerations apply to such names as those of Sutenhunen and
Tattu.

The presence of the divine “Babe,” of the god “of long strides” (Rā), of
the god “of Lion form,” of the goddess Bast, of Nefer-tmu, of the
“Striker” (_Ahi_, a name of Horus), and of Nehebkau, not to mention
others, among the Assessors, would of itself be sufficient to convince
us that, in spite of the strange and terrific names of some of these
personages, they are not to be looked upon as fiends, like Malacoda,
Scarmiglione, and the rest of the demon crew in the Inferno of Dante.
They are not evil spirits, but gods, all of them, “subsisting on
righteousness;” there is “nothing _wrong_ about them.”[113] They are the
gods who accompany Osiris, and, according to Egyptian theology, are his
Names, his Limbs, his Body. If the names of some of them appear harsh or
cruel, it is because strict Justice is inexorable, and Mercy is a
quality never thought of in Egyptian theology.

The exact notion of Maāt in Egyptian texts is discussed in another part
of the present work. In this chapter I have translated it
_Righteousness_, because the question here is about _moral conduct_: and
conformity to the strict Rule of Right towards one’s fellow men, one’s
own self and the heavenly powers is what is meant by Righteousness. And
here it is opposed to moral transgression or sin, not to physical evil,
which itself is a very frequent result from the operation of the
inexorable Maāt.

But in the expression, “Hall of Righteousness,” the word in Egyptian is
used in the dual number: hence the erroneous or inadequate translations,
“the Two Truths,” or “Double Justice,” and the guesses which have been
made as to their meaning.

A very important determinative of the Egyptian word is found not only in
the papyri but in the very earliest mention yet known of the Hall. The
great inscription of the tomb of Peher at El Kab, calls it the
⁂⁂⁂⁂⁂. The repetition of the sign ⁂ indicates a
locality in which the Sun-god is _present_, as in the cases of ⁂,
⁂, ⁂⁂ and many others. Space is divided into two parts; one
on the Southern and one on the Northern side of the god as he proceeds
on his course. And when we have for determinatives two Uræi ⁂⁂, or
two ostrich Feathers ⁂⁂, we have to understand two goddesses Maāt,
one to the Left and one to the Right side of Osiris.

These goddesses are Isis and Nephthys, who play very conspicuous parts
in a symbolism discussed in note 2 of the present chapter.

It would be well if evidence could be brought with equal facility to
bear upon all the difficulties with which the chapter abounds. But
though a very lively interest was attracted to it ever since Champollion
quoted extracts from it in his Grammar, the difficulties with which he
did not attempt to cope have only increased with our knowledge of the
language and its scientific treatment. The text is extremely doubtful in
many important parts, the forty-two sins are not the same in all the
manuscripts, and they are not assigned to the jurisdiction of the same
gods. So important a papyrus as that of Sutimes omits some sins of which
an Egyptian would certainly be expected to give an account. The same
word is made to appear with different meanings in the same passage of
the papyri when they are compared together. And there are not a few
important words of which the meaning was first only guessed at by the
first translators, but has been retained without sufficient warrant by
their successors. The present translation is presented under the full
consciousness of all its imperfections, and of the difficulties which
have yet to be overcome before a version can be called satisfactory.

A very admirable contribution towards our acquaintance with the first
part of the chapter was made as far back as 1866 by Dr. Pleyte in his
_Etudes Egyptologiques_. Since then other versions have appeared by MM.
Devéria, Lefébure and Pierret.

The Demotic text of the chapter, first published by Brugsch, and now
more recently, with a complete translation, by M. Revillout, is in
itself most interesting, but written, as it is, in the days of imperial
Rome, cannot always be appealed to as to an authoritative exposition of
the ancient text.

1. _The Day of searching examination_ or reckoning. The word
⁂⁂⁂ has to be compared with the Coptic ⲕⲱϯ in the sense of
_search_, _enquiry_, ζητεῖν, ζήτησις. This sense is derived from
⁂⁂ _a circle_ (⁂⁂⁂ _sail round_) and the notion of
going completely round a thing and approaching it from all sides.

2. _Thou_ [literally _he_] of _the Pair of Eyes_
⁂⁂⁂⁂⁂⁂⁂⁂.[114] This title of
Osiris is made clear by the 37th chapter, which begins with
an invocation to the _Sister Pair of Goddesses, Merta_
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂, _Merta_ signifying _Two
Eyes_, and the divine Sister pair being Isis and Nephthys.

In vignettes of the chapter (see, _e.g._, Pl. XXXIII and XXXIV, figs. 14
and 16 for instances) the two goddesses appear in human form with their
brother Osiris within the naos where the judgment is delivered. It is
not so easy to recognise them under the form ⁂⁂ which they have
in the vignette of _Pb._ (see Pl. XXXI), or in the picture which is
found in many papyri (_e.g._, those of Nebseni, Hunefer, Ani and the
Turin _Todtenbuch_), wherein the cornice or top row of the decoration
surmounting the forty-two judges has for central figure a man (Osiris)
either supporting the Two Eyes or extending his hands above them (see
Pl. XXXIV, fig. 14).

We have here a symbolism of such extreme importance as to justify a
short excursus on the subject.

The Two Eyes ⁂⁂ are a most frequent symbol on all funereal
monuments; on the most ancient coffins, such as those of Apaānchu,
Antuf, Taka (_Denkm._, II, 98, 146, 147), Mentuhotep (_Aelteste Texte_,
pl. 9 and 25), Sebak-āa (Gio. d’Athanasi, pl. 3) and Amamu, as on mummy
cases generally, and on funereal tablets. Between the Eyes on many
tablets we frequently find the sign ⁂, and this is often followed by
the sign of Water ⁂ or the Vase ⁂, and very frequently by both.
Very often we have two signs ⁂, one by each Eye, and not less
frequently a pair of jackals, ⁂ or ⁂ facing each other. No two
tablets are exactly alike, but the meaning is always the same.

Nor is the meaning changed when the tablet is headed by the Winged Disk
⁂ or ⁂ even though the Eyes are not seen. Their place is
supplied by two Uræi, sometimes crowned with the ⁂ and the ⁂,
insignia of Southern and Northern sovereignty.

On a fine tablet of the twelfth dynasty (_Denkm._, II, 136_b_), the sign
⁂ is attached to each Uræus, and this device is repeated on
innumerable monuments.

According to another device the Two Eyes are represented within the
Winged Disk (see _e.g._, Leemans, _Mon._, III, _M._, Pl. XVI).

“He of the Pair of Eyes” is always Osiris. But Osiris is a god “of many
names,” as the Pyramid Texts show no less than the Book of the Dead,
where in the seventeenth chapter he is identified with Tmu, Rā, the
Bennu, Amsu and Horus, not to mention others, and where in the Scholia
the Two Feathers, the Two Uræi, the Two Eyes and the Two Kites[115] are
identified with the Sister pair Isis and Nephthys. And wherever these
symbols occur in _pairs_ Isis and Nephthys are meant, one for the right
or northern side and the other for the left or southern. The same idea
is conveyed under such forms as ⁂, ⁂, or ⁂, and many others.
Dr. Birch long ago (_Zeitschr._, 1877, p. 33) mentioned ⁂⁂⁂
as representing Osiris between his two sisters. Osiris is often
represented as a living ⁂, with eyes.

The royal crowns and their decorations, such as ⁂, ⁂, ⁂,
⁂, and ⁂, abound in this symbolism.

The ancient coffin of Sebakāa at Berlin (_Aelteste Texte_, pl. 29), in
the phrase ⁂⁂⁂⁂⁂⁂⁂, recognizes Isis as one of
the Two Eyes. Down to the latest periods the Sisters were known as
⁂⁂⁂, _Eye of the Southern_ or Left _side_ (Isis), and
⁂⁂⁂, _Eye of the Northern_ or Right _side_ (Nephthys). On
countless coffins and sarcophagi these goddesses are represented on
opposite sides, in kneeling attitude, holding the ⁂ in their hands,
like the equivalent Vultures of the North and South, with their claws,
and the Uræi on their bodies.

The meaning of the sign ⁂ is well known. It is a _ring_, and is
applied to the circuit of the heavens made by the sun and other heavenly
bodies. It is also applied to the yearly recurring flow of the Nile. It
has numerically the signification of 10,000,000 or an indefinitely large
number. As attached, ⁂, to the sign of years ⁂,⁂ it means
_Eternity_.

It is therefore an appropriate emblem of Osiris, the Lord of Years,
⁂⁂⁂⁂, _annosus_, ⁂⁂⁂ the _King of Eternity_.

The sign of _Water_ ⁂, and the _Vase_ ⁂, are also emblems of
Osiris, one of whose names is _Water of Renewal_. A chapter of the
Pyramid Texts, Teta, 176, Pepi I, 518, which begins by saying that Seb
has given to the departed (identified with Osiris) the Two Eyes of _that
Great One_,[116] and has done that through Horus who recognizes his
father, proceeds after this to say: “He renews thee in thy name of
⁂⁂⁂⁂, Water of Renewal.”

I cannot say if the _Vase_ ⁂ is a mere appendage to the _Water_, but
if it is not it most probably was meant to contain the ⁂, the divine
and life-giving _Sap_ flowing from Osiris, which is mentioned in another
Pyramid Text (Pepi I, 33), also speaking of the _Water of Renewal_, as a
name of Osiris.

The goddesses Isis and Nephthys as mythological figures represent not
merely the Light at Dawn and Sunset, but the Light thrown out right and
left by the Sun in his entire course, whether in the heavens or in the
Netherworld. ⁂⁂⁂⁂⁂⁂⁂⁂⁂, “he lightens up
the earth with his two eyes,” an expression most frequent in the texts,
is not confined to special moments, though it is said of these
emphatically.

In all that has been said thus far, the Two Eyes have been considered as
acting conjointly and discharging one and the same function. When they
are distinguished one from the other as acting in different ways the
symbolism is altered.

The ancient scholion on the 17th Chapter speaks of the Right Eye of Rā,
and the more recent scholion of the papyri speaks of the Eye as being in
pain and weeping for its sister ⁂⁂⁂. The Egyptian name for
the Eye is here ⁂⁂⁂⁂ _ut’ait_. The frequent expression
⁂⁂ means _full moon_, and is constantly identified with the
fifteenth day of the month ⁂. The moon is in these texts called the
_Left Eye_ ⁂⁂, and Osiris is said to unite with her (or with her
sister) in order to renew her revolution ⁂⁂⁂⁂. And of the
Eye it is said that ‘she renews her revolution on the fifteenth day’
⁂⁂⁂⁂, and the god (Osiris) makes her full of her _glory_
or _splendour_ (⁂⁂⁂⁂) or what she requires, ⁂⁂ =
⁂⁂⁂⁂. This explains the symbol ⁂⁂⁂⁂⁂ which
is seen on certain tablets.

But what is the meaning of the passage at the end of Part I of this
chapter—“when the Eye is full in Annu, on the last day of Mechir”
⁂⁂⁂⁂, an expression which is repeated in the title of