[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.
[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
