Does the fate of the individual after death depend then entirely on magic; is it a question of how many of these formulae he is able to remember, or how many his relatives have got written out for him? Do no doubts intrude on his mind lest, even if he has all the requisite knowledge at command, he himself should be found unworthy to live with the immortals? For the most part the _Book of the Dead_ stands on the earlier position at which man never thinks of doubting the favour of his god, and trusts to overcome what is hostile by having his magic ready, not by having his heart pure. But in several chapters a deeper tone is heard. There is a form for having the stain rubbed away from the heart of the Osiris, and if there are abundant directions for outward purification, there are also directions for having his sins forgiven. In the great 125th chapter the deceased enters the Hall of the two Truths, and is separated from his sins after he has seen the faces of the gods. Here he stands before forty-two judges (compare the number of the nomes of Egypt) styled Lords of Truth, each of whom is there to judge of a particular sin, and to each he has to profess that he did not when on earth commit that sin. I have not stolen, he has to say; I have not played the hypocrite, I have not stolen the things of the gods, I have not made conspiracies, I have not blasphemed, I have not clipped the skins of the sacred beasts, I have not injured the gods, I have not calumniated the slave to his master; and so on. The line is not yet clearly drawn between moral and ritual or conventional offences; and moral duty is expressed in a negative form, and appears as a shackle, not as an inspiration. Yet the very great advance has been made here, that divine law watches not only over specially religious matters but over social life, and even over the thoughts of the individual heart. The gods enjoin on a man not only to offer sacrifice and to respect the sacred beasts, but also to do his duty as a citizen and as a neighbour, and to keep his own lips unpolluted and his own heart pure. It is to the same effect when we find that a man's justification depends on the state of his heart at death. His heart is weighed against the truth, and if it is found defective, he cannot live again; if it turns out well, then he is justified and goes to the fields of Aalu, the place of the blessed of Osiris. CONCLUSION