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.