sacrifice to the dead. Next were seen the implements used by the deceased in his lifetime; the insignia of his order, if he had been a priest, or in any office; or, if he had held any military command, his chariot followed. After this came the waiting-women, hired for this purpose according to the custom of the East; and men with palm-branches, the servants of the dead, and the priests; last of all followed the sarcophagus on a boat—for the soul of the dead passed like the sun-god on a boat to the under world. This boat was on rollers, and drawn by oxen. The procession was closed by the mourners of the family and the friends. When the bull had been sacrificed and frankincense burned to the gods, libations were poured in honour of the dead. He was praised, as Diodorus assures us, not because he was born of a noble race, but because he had been carefully educated and well instructed, because he had been pious towards the gods, and had lived a just and sober life. Then the kinsfolk implored the gods to receive the dead into the society of the good. The accompanying multitude joined in the prayer, and extolled the faith of the deceased, who now would for ever pass his life in the company of the good.[117] The coffin was then brought into the upper chamber, and from thence, when the ceremonies were completed, it was carried to its proper resting-place, and placed on the west side of it; the place was then closed and sealed.
According to the Egyptian story, Osiris was not slain by Typhon. He did not die; he was only taken away from men, as Diodorus says;[118] he descended into the under world; he passed away into the invisible region, while in the visible world he continued to live and work in the vigorous strength of his son Horus. In the shape of Horus, or Ra, Osiris wandered through the visible world. He changed only his name and shape when, every evening, he went back to his distant home in order to be alone. Thus, by descending from earth and dying, he had received the sovereignty of the lower world, and left to the youthful Ra, his son Horus, the empire of this world. As the sun goes down every evening, and every morning awakes to new life, as the vegetation dies away in the heat of summer and in autumn, and again in the spring attains to new life, so to the minds of the Egyptians death, in all its shapes, was only death in appearance, in reality it was a transition to a new life. And as Osiris remained alive in death, and was the source of new life, so through him and in him the soul of man was aroused out of death to a new life. The sacred animals and men were of divine nature and origin; they could not, therefore, end with death; death could only carry them back to their divine origin, to that other world, from which they had come; and in that other world they must awake to a new life.
Owing to this power of awakening life out of death, Osiris became to the Egyptians the special god of the human soul. As lord of the under world, Osiris is often found on the monuments in the shape of a mummy. His colour was in this case black, like his bull in Memphis; his clothing was white;[119] his symbol, a wide-open eye, signifying the second beholding of light. In this form of Osiris the Greeks recognised the Dionysus of their Mysteries, whom they could also compare with Osiris as the giver of fruits.[120]
The Egyptians, says Herodotus, were the first to maintain that the soul of man was immortal.[121] Plutarch, as we have already seen, informs us that to the Egyptian Osiris was the embodiment not only of all that is in heaven, but also of all that is in the under world. "His soul," he continues, "was regarded by the Egyptians as eternal and indestructible, and, according to the doctrine of the priests, Osiris ruled over the dead, as Hades and Pluto among the Greeks. In reality, he was free and untouched by everything subject to change and death. When men are delivered from the body, and from pain, and pass into the eternal and invisible world, where pain is unknown, then Osiris becomes their king and leader. They are his retainers, who desire him, and are spectators of a beauty inconceivable and inexpressible to men. This is the explanation of the story most suitable to the deities."[122]
The inscriptions on the sarcophagi, the wraps round the corpses, but above all a papyrus roll placed in the coffin with the dead body, the so-called "Book of the Dead," enable us to ascertain with considerable accuracy the views of the Egyptians on the fate of the soul after death. The greater part of the known manuscripts of this book belong to the seventh or sixth century B.C. The contents show that rubrics and prayers of the same purport, but differently drawn up, proceeding from different times, and with different commentaries, are collected together in order to provide the dead person with everything he can want in the next world. All the prayers and invocations for that world are also given, in order that the most effective may be at hand, just as at the end of these manuscripts all the names under which Osiris can be invoked—and they are more than a hundred—are gathered together. But fragments of this Book of the Dead, or, more strictly, this Book of the Resurrection, which forms the core of the Egyptian doctrine of the world to come, are found hewn in sarcophagi—already with a triple commentary—which belong to a date previous to the year 2000 B.C.
After death the soul of man descends with the setting sun under the earth into the nether world. Here, on the day of the "valuation of words," the day of "justification," the soul is examined, and its actions weighed in the hall of double justice, i.e. the justice which rewards and the justice which punishes. Osiris, with a crown upon his head, and holding in his hand a crosier and a whip, sits upon a throne surrounded by the water of life, out of which spring up lotus-flowers. Beside him sit forty-two spirits; Anubis, the god with a jackal's head, the leader and keeper of the dead, and Horus, with a hawk's head, are busied with a balance; in one scale is the heart of the deceased, in the other an ostrich-feather, the symbol of truth and justice. The god with the head of an ibis, the scribe of truth, takes down the result of the weighing. As Osiris, according to the legend, was once justified by Horus and Thoth, so is every human soul justified by those deities. The deceased assures them that he has committed no sins; he enumerates forty-two errors into which he has not fallen. He has done no wickedness; he has not stolen, nor slain any one intentionally; he has not allowed his devotions to be seen; he has not been guilty of hypocrisy, or lying; he has not stolen the property of the gods, or the sacrificial food; he has not calumniated any one, or fallen into drunkenness or adultery; he has not turned away his ear from the words of truth; he has been no idle talker; he has not slighted the king or his father; he has not contemned the gods, or torn from the dead their linen wraps.
The departed spirit was not allowed to enter the other world in ignorance: he must know what awaits him there; the path which he has to tread, and the prayers which opened for him the gates of the various regions, which gave him power to overcome whatever spirits and monsters might meet him in the way and attempt to hold him back; he must know the charm which will at last unlock for him the fields of Ra. He must know and recognise the gods to whom he returns; the nature from which he has sprung, and which he now again assumes. As in him divinity has been made human, so is he now in turn deified. To secure this knowledge for the dead, the book is placed in his coffin, the important passages were written on the wraps, and engraved on the coffin.
If the heart of the dead man was not found too light and his soul was pure,[123] he was acquitted in the other world, he received back from the gods his heart and members renewed and deified, and the goddesses of life and the sky—Hathor and Nut—poured out upon him the water of life. His prayer opened for him the gates of the dwellings in the world to come; he was enabled to strike with his lance the evil spirits and monsters, the crocodiles, snakes, tortoises, the two vipers, and the serpent Apep, to keep at a distance all impurity, and finally to reach the fields of the sun-god.[124] Here the blessed planted the heavenly wheat—of which the ears were two cubits in length—wandered at will in shady avenues with odours in their hair, and bathed in pools of water.
Arrived among the gods, the soul receives the power of assuming various existences—that is, apparently, of entering into the bodies of men and beasts, and returning
