The three groups of texts included in this volume are presented together as illustrating different episodes belonging to the Egyptian conception of the life of the individual after death. Thisconception was a dynamic not a static one. Life in the hereafter was not a repose from the tribulations of this world but a long series of adventurous journeyings through which the dead soul, justified and regenerated, attained to a place in the retinue of the gods-the personifications of the cosmic forces-and eventually took part in the unceasing and eternal round of activity which permitted the universe a continued existence.
But to arrive at that desired goal many dangers and difficulties had to be overcome. To this end an extensive acquaintance with the topography of the Netherworld and with its varied population of gods and spirits both good and evil, as well as a detailed knowledge of the magic formulae which would enable the soul to pass by them unharmed, were essential to the dead man. The texts here published appear to have been composed for this purpose, each one conceived in such a manner as to aid the soul through the known pitfalls of a particular set of circumstances in which it was bound to find itself involved in the Netherworld and from which it must extricate itself in order to reach its goal of justification before the tribunal of Osiris, and of eventual union with the followers of Re in his celestial and nocturnal barks.
The "Book of the Two Ways" describes the two roads which lead to heaven: they are "the roads of Rosetau on water and on land; these roads are those of Osiris, they are in the sky." (Spell 1035) The dead man passing along these ways repeats a series of mythological experiences. He protects Osiris from harm and brings him food offerings; he himself gains a place in the Yaru Fields and partakes of food and drink in the Field of Offerings; he repulses the enemies of Re and conducts the bark of the Sun-god; he successfully evades the guardians of the "bends" of the river, who lie in wait; he chooses the right road among many paths which lead nowhere; and eventually he arrives at the gates of the horizon, where he is "not repulsed" but enters to join the following of Re forever.
If the text of the "Book of the Two Ways" is concerned with aiding the soul to pass along "the roads of Rosetau which are in the sky," the texts of the Quererts, on the contrary, help the dead soul to enter and traverse the caverns which are in "the mysterious Netherworld." These caverns are twelve in number, corresponding to the twelve hours of the night. For reasons unknown to us the copies of these texts describe in detail only the last five caverns (numbers 8 to 12), passing over in silence the first seven or mentioning them only briefly. The caverns were the habitat of various groups of divine beings who were appeased by the promise of offerings to be granted to them on earth. In return they warranted the body of the dead person a place of rest in the necropolis, food, and drink that it might continue "to live and
prosper." To the soul they promised freedom of movement, to enable it to re-enter its body at will and to go forth again into the light "as a justified one in the morning to see the Great God in Heliopolis."
The third text concerns the game of draughts whose widespread popularity among the ancient Egyptians is attested by the number of gameboards which have survived. It appears that the soul of the dead person wandering on his way through the Netherworld risked the danger of a challenge to a game of draughts from another soulor spirit with inimical intentions. The stake involved was nothing less than his future life, which would be placed in jeopardy by his losing the game. Itbehooved him therefore to be sure of winning. The text in question was a magical aid to that end. As the winner, he overthrew his enemy and proceeded in peace along his way.