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the act of causing someone to accept as true or valid what is false or invalid : the act or practice of deceiving : deception; an attempt or device to deceive : trick; the quality of being dishonest or misleading : the quality of being deceitful : deceitfulness...

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This is were important people in Egypt were buried like Pharaohs.

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This is were Egyptians adored their gods.

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It was ruled before.

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Where preserved bodies were put with their foods drinks

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The Metropolitan Museum of Art, i.e. The Met Museum

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An Egyptian Book of the Dead is a collection of incantations, spells, and prayers designed to help the dead achieve an eternal afterlife. This video presents one of its spells, "The Weighing of the Heart." It describes the ritual in which the deceased, Imhotep, appears before the god Osiris to prove he has lived according to the proper moral code.

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This scribe recorded the result of the balance on the scale when weighing the heart.

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Is it possible to have a heart that is lighter than a feather? To the ancient Egyptians it was not only possible but highly desirable. The after-life of the ancient Egyptians was known as the Field of Reeds and was a land very much like one's life on earth save that there was no sickness, no disappointment and, of course, no death. One lived eternally by the streams and beneath the trees which one had loved so well in one's life on earth.

An Egyptian tomb inscription from 1400 BCE, regarding one's afterlife, reads,

May I walk every day unceasing on the banks of my water, may my soul rest on the branches of the trees which I have planted, may I refresh myself in the shadow of my sycamore (Nardo, 10).

To reach the eternal paradise of the Field of Reeds, however, one had to pass through the trial by Osiris, Lord of the Underworld and just Judge of the Dead, in the Hall of Truth (also known as The Hall of Two Truths), and this trial involved the weighing of one's heart against the feather of truth.

The Soul in Ancient Egypt

A person's soul was thought to be immortal, an eternal being whose stay on earth was only one part of a much larger and grander journey. This soul was said to consist of nine separate parts:

Khat was the physical body

Ka was one's double-form

Ba a human-headed bird aspect which could speed between earth and heaven

Shuyet was the shadow self

Akh the immortal, transformed self

Sahu and Sechem aspects of the Akh

Ab was the heart, the source of good and evil

Ren was one's secret name.

All nine of these aspects were part of one's earthly existence and, at death, the Akh (with the Sahu and Sechem) appeared before Osiris in the Hall of Truth and in the presence of the Forty-Two Judges to have one's heart ( Ab) weighed in the balance on a golden scale against the white feather of truth.

The ancient Egyptians recognized that when the soul first awoke in the afterlife it would be disoriented and might not remember its life on earth, its death, or what it was to do next. In order to help the soul continue on its journey, artists and scribes would create paintings and text related to one's life on the walls of one's tomb (now known as the Pyramid Texts) which then developed into the Coffin Texts and the famous Egyptian Book of the Dead.

The Pyramid Texts are the oldest religious works from ancient Egypt dated to c. 2400-2300 BCE. The Coffin Texts developed later from the Pyramid Texts in c. 2134-2040 BCE while the Egyptian Book of the Dead (actually known as the Book on Coming Forth by Day) was created c. 1550-1070 BCE. All three of these works served the same purpose: to remind the soul of its life on earth, comfort its distress and disorientation, and direct it on how to proceed through the afterlife.

The Hall of Truth

In the Egyptian Book of the Dead it is recorded that, after death, the soul would be met by the god Anubis who would lead it from its final resting place to the Hall of Truth. Images depict a queue of souls standing in the hall and one would join this line to await judgment. While waiting, one would be attended to by goddesses such as Qebhet, daughter of Anubis, the personification of cool, refreshing water. Qebhet would be joined by others such as Nephthys and Serket in comforting the souls and providing for them.

When it came one's turn, Anubis would lead the soul to stand before Osiris and the scribe of the gods, Thoth in front of the golden scales. The goddess Ma'at, personification of the cultural value of ma'at(harmony and balance) would also be present and these would be surrounded by the Forty-Two Judges who would consult with these gods on one's eternal fate.

The soul would then recite the Negative Confessions in which one needed to be able to claim, honestly, that one had not committed certain sins. These confessions sometimes began with the prayer, "I have not learnt the things which are not" meaning that the soul strove in life to devote itself to matters of lasting importance rather than the trivial matters of everyday life. There was no single set list of Negative Confessions, however, just as there was no set list of "sins" which would apply to everyone. A military commander would have a different list of sins than, say, a judge or a baker.

The negative declarations, always beginning with "I have not..." or "I did not...", following the opening prayer went to assure Osiris of the soul's purity and ended, in fact, with the statement, "I am pure" repeated a number of times. Each sin listed was thought to have disrupted one's harmony and balance while one lived and separated the person from their purpose on earth as ordained by the gods. In claiming purity of the soul, one was asserting that one's heart was not weighed down with sin. It was not the soul's claim to purity which would win over Osiris, however, but, instead, the weight of the soul's heart.

The 'heart' of the soul was handed over to Osiris who placed it on a great golden scale balanced against the white feather of Ma'at, the feather of truth.

The Judgement of Osiris

The `heart' of the soul was handed over to Osiris who placed it on a great golden scale balanced against the white feather of Ma'at, the feather of truth on the other side. If the soul's heart was lighter than the feather then the gods conferred with the Forty-Two Judges and, if they agreed that the soul was justified, the person could pass on toward the bliss of the Field of Reeds.

According to some ancient texts, the soul would then embark on a dangerous journey through the afterlife to reach paradise and they would need a copy of the Egyptian Book of the Dead to guide them and assist them with spells to recite if they ran into trouble. According to others, however, after justification it was only a short journey from the Hall of Truth to paradise.

The soul would leave the hall of judgment, be rowed across Lily Lake, and enter the eternal paradise of the Field of Reeds in which one received back everything taken by death. For the soul with the heart lighter than a feather, those who had died earlier were waiting along with one's home, one's favorite objects and books, even one's long lost pets.

Should the heart prove heavier, however, it was thrown to the floor of the Hall of Truth where it was devoured by Amenti (also known as Amut), a god with the face of a crocodile, the front of a leopard and the back of a rhinoceros, known as "the gobbler". Once Amenti devoured the person's heart, the individual soul then ceased to exist. There was no `hell' for the ancient Egyptians; their `fate worse than death' was non-existence.

The Field Of Reeds & Egyptian Love of Life

It is a popular misconception that the ancient Egyptians were obsessed with death when, in reality, they were in love with life and so, naturally, wished it to continue on after bodily death. The Egyptians enjoyed singing, dancing, boating, hunting, fishing and family gatherings just as people enjoy them today.

The most popular drink in ancient Egypt was beer which, although considered a food consumed for nutritional purposes, was also enjoyed at the many celebrations Egyptians observed throughout the year. Drunkenness was not considered a sin as long as one consumed alcohol at an appropriate time for an appropriate reason. Sex, whether in marriage or out, was also viewed liberally as a natural and enjoyable activity.

The elaborate funerary rites, mummification, and the placement of Shabti dolls were not meant as tributes to the finality of life but to its continuance and the hope that the soul would win admittance to the Field of Reeds when the time came to stand before the scales of Osiris. The funerary rites and mummification preserved the body so the soul would have a vessel to emerge from after death and return to in the future if it chose to visit earth.

One's tomb, and statuary depicting the deceased, served as an eternal home for the same reason - so the soul could return to earth to visit - and shabti dolls were placed in a tomb to do one's work in the afterlife so that one could relax whenever one wished. When the funeral was over, and all the prayers had been said for the safe travel of the departed, survivors could return to their homes consoled by the thought that their loved one was justified and would find joy in paradise. Even so, not all the prayers nor all the hopes nor the most elaborate rites could help that soul whose heart was heavier than the white feather of truth.

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The Egyptian Afterlife & The Feather of Truth

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Is it possible to have a heart that is lighter than a feather? To the ancient Egyptians it was not only possible but highly desirable. The after-life of the ancient Egyptians was known as the Field of Reeds and was a land very much like one's life on earth save that there was no sickness, no disappointment and, of course, no death.

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The negative confession is saying the 42 laws of maat to the left.

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The Negative Confession (also known as The Declaration of Innocence) is a list of 42 sins which the soul of the deceased can honestly say it has never committed when it stands in judgment in the afterlife. The most famous list comes from The Papyrus of Ani, a text of The Egyptian Book of the Dead, prepared for the priest Ani of Thebes (c. 1250 BCE) and included among the grave goods of his tomb. It includes a number of chapters from the Book of the Dead but not all of them. These omissions are not a mistake, nor have sections of the manuscript been lost, but are the result of a common practice of creating a funerary text specifically for a certain person's use in the afterlife. The Negative Confession included in this text follows this same paradigm as it would have been written for Ani, not for anyone else.

Although The Egyptian Book of the Dead is often described as 'the ancient Egyptian Bible' or a scary 'book of the occult,' it is actually neither; it is a funerary text providing instruction to the soul in the afterlife. The actual translation of the work's title is The Book of Coming Forth by Day. Since the ancient Egyptians believed that the soul was eternal and one's life on earth was only a brief aspect of an eternal journey, it was considered vital that the soul have some kind of guidebook to navigate the next phase of existence.

On earth, it was understood, if one did not know where one was going, one could not arrive at the desired destination. The Egyptians, being eminently practical, believed one would need a guide in the afterlife just as one did on earth. The Egyptian Book of the Dead is such a guide and was provided for anyone who could afford to have one made. The poor had to make do without a text or a rudimentary work but anyone who could afford it would pay for a scribe to create a personalized guidebook.

The Confession is significant for modern-day Egyptologists in understanding ancient Egyptian cultural values in the New Kingdom.

The Negative Confession appears in Spell 125 which is easily the most famous as it includes the accompanying vignette of the weighing of the heart on the scale against the white feather of ma'at. Although the spell does not describe the judgment in the Hall of Two Truths, the illustration is meant to show what the soul could expect once it arrived there and the text provided that soul with what to say and how to behave. The Confession is significant for modern-day Egyptologists in understanding ancient Egyptian cultural values in the New Kingdom (c. 1570-1069 BCE), but at the time it was written, it would have been considered necessary in order for one to pass through judgment before Osiris and the divine tribunal.

The Confession is thought to have developed from an initiation ritual for the priesthood. The priests, it is claimed, would need to recite some kind of formulaic list in order to prove themselves ritually pure and worthy of their vocation. Although some evidence exists to support this claim, the Negative Confession as it stands seems to have developed in the New Kingdom of Egypt, when the cult of Osiris was fully integrated into Egyptian culture, as the way for the deceased to justify themselves as worthy of paradise in the afterlife.

Judgment in the Afterlife

Funerary texts had been written in Egypt since the time of the Old Kingdom (c. 2613-2181 BCE) when the Pyramid Texts were inscribed on tomb walls. The Coffin Texts followed later in the First Intermediate Period (2181-2040 BCE) and these were developed for The Egyptian Book of the Dead in the New Kingdom. The purpose of these texts was to orient and reassure the soul of the deceased once it awoke in its tomb following the funeral. The soul would be unused to the world outside of the body and would need to be reminded of who it had been, what it had done, and what it should do next.

In most depictions, the soul would be led from the tomb by Anubis to stand in judgment before Osiris, Thoth, and the 42 Judges. Depictions of this process show the souls of the dead standing in a line, administered to by various deities such as Qebhet, Nephthys, Isis, and Serket, while they wait their turn to come before Osiris and his golden scales. When one's turn came, one would stand before the gods and recite the Negative Confession - each one addressed to a specific judge - and then hand over one's heart to be weighed in the balances. The physical heart was always left in the body of the corpse during the embalming and mummification process for this very reason. It was thought that the heart contained one's character, one's personality, and intellect, and would need to be surrendered to the gods in the afterlife for judgment.

The heart was placed on the scale in balance against the white feather of truth and, if it was found to be lighter, one went on toward paradise; if it was heavier it was dropped onto the floor where it was eaten by the monster Amut and the soul then ceased to exist. Prior to this final judgment and one's reward or punishment, Osiris, Thoth, and Anubis would confer with the 42 Judges. This would be the point at which allowances might be made. The 42 Judges represented the spiritual aspects of the 42 nomes (districts) of ancient Egypt and it is thought that each of the confessions addressed a certain kind of sin which would have been particularly offensive in a specific nome. If the judges felt that one had been more virtuous than not, it was recommended that the soul be justified and allowed to pass on.

The details of what happened next vary from era to era. In some periods, the soul would have to navigate certain dangers and traps to reach paradise while, in others, one simply walked on to Lily Lake after judgment and, after a final test, was taken across to paradise. Once there, the soul would enjoy an eternity in a world which perfectly reflected one's life on earth. Everything one thought had been lost would be returned, and souls would live in peace with each other and the gods, enjoying all of the best aspects of life for eternity. Before one could reach this paradise, however, the Negative Confession had to be accepted by the gods and this meant one had to be able to sincerely mean what was said.

The Different Confessions

There is no standard Negative Confession. The confession from The Papyrus of Ani is the best known only because that text is so famous and so often reproduced. As noted, scribes would tailor a text to the individual, and so while there was a standard number of 42 confessions, the sins which are listed varied from text to text. For example, in The Papyrus of Ani confession number 15 is "I am not a man of deceit," while elsewhere it is "I have not commanded to kill," and in another, "I have not been contentious in affairs." An officer in the military would not be able to honestly claim "I have not commanded to kill" nor would a judge or a king, and so that 'sin' would be left off their confession.

The soul was provided with a list it could speak truthfully in front of the gods instead of a standard inventory of sins everyone would have to recite.

This was not weighing the confession in the deceased's favor so much as ensuring one did not condemn one's self by speaking falsely. The heart would still be weighed in the balances, after all, and any deceit would be known. The soul was therefore provided with a list it could speak truthfully in front of the gods instead of a standard inventory of sins everyone would have to recite.

Still, there are standard sins in every list such as "I have not stolen," "I have not slandered," "I have not caused pain," and other similar claims. It is also thought that these statements carried unspoken stipulations in many cases. Confession 10 in some texts reads "I have not caused anyone to weep," but this is a very difficult claim to make since one often has no idea how one's actions have affected others. It is therefore thought that the intent of the claim is "I have not intentionally caused anyone to weep." The same could be said for a claim such as "I have not made suffering for anyone" and for the same reason. The point of the confession was to be able to honestly claim innocence of actions which were contrary to the principle of ma'at, and so, no matter what specific sins were included, one needed to be able to say one was innocent of willfully challenging the governing principle of harmony and balance in life.

The Negative Confession of Ani

Ma'at was the central cultural value of ancient Egypt which allowed the universe to function as it did. In making the confession, the soul was stating that it had adhered to this principle and that any failings were unintentional. In the following confession, Ani addresses himself to each of the 42 Judges in the hope that they will recognize his intentions in life, even if he may not always have chosen the right action at the right moment. One was not supposed to consider 'sins of omission' but only 'sins of commission' which were pursued intentionally.

The following translation is by E. A. Wallis Budge from his original work on The Egyptian Book of the Dead. Each confession is preceded by a salutation to a specific judge and the region they come from. Some of these regions, however, are not on earth but in the afterlife. Hraf-Haf, for example, who is hailed in number 12, is the divine ferryman in the afterlife. In Ani's case, then, the 42 nomes are not fully represented (some, in fact, are mentioned twice) but the standard number of 42 is still adhered to. Prior to beginning the Confession, the soul would greet Osiris, make an assertion that it knew the names of the 42 Judges, and proclaim its innocence of wrong-doing, ending with the statement "I have not learnt that which is not." This means the person never lost faith or entertained a belief contrary to the truth of ma'at and the will of the gods.

1. Hail, Usekh-nemmt, who comest forth from Anu, I have not committed sin.

2. Hail, Hept-khet, who comest forth from Kher-aha, I have not committed robbery with violence.

3. Hail, Fenti, who comest forth from Khemenu, I have not stolen.

4. Hail, Am-khaibit, who comest forth from Qernet, I have not slain men and women.

5. Hail, Neha-her, who comest forth from Rasta, I have not stolen grain.

6. Hail, Ruruti, who comest forth from Heaven, I have not purloined offerings.

7. Hail, Arfi-em-khet, who comest forth from Suat, I have not stolen the property of God.

8. Hail, Neba, who comest and goest, I have not uttered lies.

9. Hail, Set-qesu, who comest forth from Hensu, I have not carried away food.

10. Hail, Utu-nesert, who comest forth from Het-ka-Ptah, I have not uttered curses.

11. Hail, Qerrti, who comest forth from Amentet, I have not committed adultery.

12. Hail, Hraf-haf, who comest forth from thy cavern, I have made none to weep.

13. Hail, Basti, who comest forth from Bast, I have not eaten the heart.

14. Hail, Ta-retiu, who comest forth from the night, I have not attacked any man.

15. Hail, Unem-snef, who comest forth from the execution chamber, I am not a man of deceit.

16. Hail, Unem-besek, who comest forth from Mabit, I have not stolen cultivated land.

17. Hail, Neb- Maat, who comest forth from Maati, I have not been an eavesdropper.

18. Hail, Tenemiu, who comest forth from Bast, I have not slandered anyone.

19. Hail, Sertiu, who comest forth from Anu, I have not been angry without just cause.

20. Hail, Tutu, who comest forth from Ati, I have not debauched the wife of any man.

21. Hail, Uamenti, who comest forth from the Khebt chamber, I have not debauched the wives of other men.

22. Hail, Maa-antuf, who comest forth from Per-Menu, I have not polluted myself.

23. Hail, Her-uru, who comest forth from Nehatu, I have terrorized none.

24. Hail, Khemiu, who comest forth from Kaui, I have not transgressed the law.

25. Hail, Shet-kheru, who comest forth from Urit, I have not been angry.

26. Hail, Nekhenu, who comest forth from Heqat, I have not shut my ears to the words of truth.

27. Hail, Kenemti, who comest forth from Kenmet, I have not blasphemed.

28. Hail, An-hetep-f, who comest forth from Sau, I am not a man of violence.

29. Hail, Sera-kheru, who comest forth from Unaset, I have not been a stirrer up of strife.

30. Hail, Neb-heru, who comest forth from Netchfet, I have not acted with undue haste.

31. Hail, Sekhriu, who comest forth from Uten, I have not pried into other's matters.

32. Hail, Neb-abui, who comest forth from Sauti, I have not multiplied my words in speaking.

33. Hail, Nefer-Tem, who comest forth from Het-ka-Ptah, I have wronged none, I have done no evil.

34. Hail, Tem-Sepu, who comest forth from Tetu, I have not worked witchcraft against the king.

35. Hail, Ari-em-ab-f, who comest forth from Tebu, I have never stopped the flow of water of a neighbor.

36. Hail, Ahi, who comest forth from Nu, I have never raised my voice.

37. Hail, Uatch-rekhit, who comest forth from Sau, I have not cursed God.

38. Hail, Neheb-ka, who comest forth from thy cavern, I have not acted with arrogance.

39. Hail, Neheb-nefert, who comest forth from thy cavern, I have not stolen the bread of the gods.

40. Hail, Tcheser-tep, who comest forth from the shrine, I have not carried away the khenfu cakes from the spirits of the dead.

41. Hail, An-af, who comest forth from Maati, I have not snatched away the bread of the child, nor treated with contempt the god of my city.

42. Hail, Hetch-abhu, who comest forth from Ta-she, I have not slain the cattle belonging to the god.

Commentary

As noted, many of these would carry the stipulation of intention - such as "I have never raised my voice" - in that one may have actually raised one's voice but not in unjustified anger. This same could be said for "I have not multiplied my words in speaking" which does not refer to verbosity necessarily but duplicity. Ani is saying he has not tried to obscure his meaning through wordplay. This same consideration should be used with claims like number 14 - "I have not attacked any man" - in that self-defense was justified.

Claims such as 13 and 22 ("I have not eaten the heart" and "I have not polluted myself") refer to ritual purity in that one has not participated in any activity proscribed by the gods. Number 13 could also be intended, however, as claiming one has not hidden one's feelings or pretended to be something one was not. Number 22 is sometimes translated as "I have not polluted myself, I have not lain with a man" just as number 11, dealing with adultery, sometimes adds the same line.

These lines have been cited as a condemnation of homosexuality in ancient Egypt, but such claims ignore the central focus of the Negative Confession on the individual. It might be wrong for Ani to have sexual relations with a man but not for someone else to do the same. Drunkenness was approved of in ancient Egypt, as was premarital sex, but only under certain conditions: one could get as drunk as one wished at a festival or party but not at work, and one could have as much premarital sex as one wanted but not with a person who was already married. This same may have held true for homosexual relationships. Nowhere in Egyptian literature or religious texts is homosexuality condemned.

The Egyptians valued individuality. Their mortuary rituals and vision of the afterlife were predicated on this very concept. Tomb inscriptions, monuments, autobiographies, the Great Pyramid itself, were all expressions of an individual's life and accomplishments. The Negative Confession followed this same model as it was shaped to each person's character, lifestyle, and vocation. It was hoped that everyone who was deserving would be justified in the afterlife and that it would be recognized, whatever their personal failings, that they should be allowed to continue their journey to paradise.

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The Negative Confession (also known as The Declaration of Innocence) is a list of 42 sins which the soul of the deceased can honestly say it has never committed when it stands in judgment in the afterlife.

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Mummy this one of the ways Egyptians preserved their dead.

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Mummy this one of the ways Egyptians preserved their dead.

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rituals and beliefs that these gods formed the core of ancient egyptians and their gods./ancient.eu

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Amut devours Imohtep if when measuring the heart the scale the scale goes unbalanced.

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Imohotep was judged by these rules to be allowed to have a blessed afterlife.

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What is BLASPHEMY? What does BLASPHEMY mean? BLASPHEMY meaning, definition & explanation

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The Egyptians believed that after death they would have a new kind of life called the afterlife. As well as needing all their everyday possessions for the next life, they also needed their bodies and so they were preserved or mummified after they died.

It took 70 days to fully prepare a body for burial, although sometimes poorer people might be mummified in less than a week. The process of preparing the body to stop it decaying is known as embalming.

Ten Ancient Egyptian Embalming Tips

1. The embalmers first had to remove the moist parts of body which would rot. The brain was removed through the nostrils with a hook and thrown away because it was not believed to be important.

2. The internal organs were removed through a cut in the left side of the body. The lungs, liver, stomach and intestines were mummified separately and placed in special containers called canopic jars.

3. The heart was left in the mummy in order to be weighed against the 'Feather of Truth and Justice' in the afterlife by the God Anubis. If the deceased had done bad things then their heart would be heavy and they would not be allowed into the afterlife. Instead Ammit (who was part crocodile, lion and hippopotamus) would devour them. Only if the heart weighed the same as the feather could the deceased person go into the afterlife.

4. The body was covered in a kind of salt called natron for 40 days to dissolve body fats and absorb the moisture.

5. Linen was used to pad out the cavities and the body was treated with herbs, oils and resin.

6. Make-up, jewellery and a wig were usually placed on the body. Any missing or damaged parts would be replaced with wooden parts so that the person's body would be complete in the afterlife.

7. Protective amulets (necklaces) were placed on the body like the scarab amulet and the wedjat eye amulet.

8. The embalmers then wrapped the body in linen bandages; this took 15 days while spells and rituals were performed to ensure safe passage to the afterlife. The body was fitted with a mask and placed in a coffin or series of coffins.

9. The 'Opening of the Mouth' ceremony took place just before burial. The priest would touch the face of the coffin with special instruments to restore speech, sight and hearing for the afterlife.

10. The coffin was then placed in the tomb and surrounded by possessions and small model workers called shabtis, who would work for the dead in the afterlife.

Glossary

Afterlife - life after death

Cavities - holes or hollow spaces

Decaying - rotting or 'going off'

Deceased - dead person or animal

Devour - to eat something hungrily and quickly

Embalming - using substances to preserve a dead body

Instruments - tools used to make or do something

Mummify - to stop a dead body from decaying

Preserve - to make something last longer than it would naturally

Restore - put something back

Rituals - set actions or words followed which mean something

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The Top Ten Steps of Egyptian Mummification

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The Egyptians believed that after death they would have a new kind of life called the afterlife. As well as needing all their everyday possessions for the next life, they also needed their bodies and so they were preserved or mummified after they died.

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How sin affects an Egyptians after life.

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How sin affects an Egyptians after life.

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Sin and Judgment among the ancient Egyptians and Babylonians - Ministry Magazine

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The evidence indicates that the ancient world recognized the maxims of a divinely instituted moral law known to the Judeo-Christian believers as the Decalogue.

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What the preserved bodies were put in.

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The great pyramid of Giza is located at the northern edge of Giza plateau and the pyramid was built for pharaoh and he had the slaves work on building it it took twenty years for a force of 100,000 for the slaves to build the pyramid

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God of the blessed dead

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Ways Egyptians prepared their dead for the after life.

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Ways Egyptians prepared their dead for the after life.

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To the ancient Egyptians, the Land of Two Fields was a real place. It was a heavenly place. It was the place you went after you died. One of the reasons the god Osiris was so honored in ancient Egypt is because it was Osiris who opened the door to the afterlife for everyone.

It took more than dying to enter the Land of Two Fields. You had to earn your way into your afterlife by doing good deeds while you were alive. The more good deeds you did, the lighter your heart became. If your heart was not light, you could not board Ra's board and sail away into your Afterlife. To avoid any chance of trickery, the goddess Maat weighed your heart after you died. If your heart was not light enough, you were stuck in your tomb forever. But once you were in, you were in. You only had to sail away in Ra's boat once. After that, you had a free pass, and your soul could come and go. There was not a lot of crime in ancient Egypt. Everyone wanted their heart to be light.

There were two other requirements you had to satisfy before you could enter the Land of Two Fields. Not only did your heart have to be light, you also had to have your name written down somewhere, and you had to have a preserved body. That's because the ancient Egyptians believed in a soul. They believed your soul split into two parts after you died. One part, the Ba, flew off every morning to keep watch over your living family. The other part, the Ka, flew off every morning to the Land of Two Fields, to enjoy your Afterlife. Both the Ba and the Ka returned each night to your tomb, so you could get some sleep. In the morning, the cycle started again.

If something happened to your preserved body, or if your name was not written down somewhere, the Ba and Ka would get lost on their way home. You would disappear. You would never again be able to watch over your family, or be able to enjoy your afterlife.

Here what ancient Egyptians needed to do to get to their afterlife:

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Ancient Egypt for Kids - What ancient Egyptians needed to do to reach their afterlife or the Magical Land of Two Fields - Ancient Egypt for Kids

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To the ancient Egyptians, the Land of Two Fields was a real place. It was a heavenly place. It was the place you went after you died. One of the reasons the god Osiris was so honored in ancient Egypt is because it was Osiris who opened the door to the afterlife for everyone.