Judgment Halls of Osiris, likewise called the opinion Halls of the Dead, a mythical site set in the Tuat, or Underworld, the address of all Egyptians beyond the essential. Osiris, as the Lord of the Underworld, sat in discernment of all souls, helped by the goddess maat, the 42 judges, and other mortuary gods. The site and the rites of the halls are described in various mortuary papyri. In some of these papyri, the situation is called the Hall of the Two Maat Goddesses. When the goddess Maat was in attendance at these judgments of the deceased, she often appeared in large form, hence the name. The capture to the area was called Kersek-shu, and the entire edifice was in the mold of a coffin. Two ponds were ordinarily taken in the background, both of which were named in several readings of the book of the dead in the New Kingdom (1550-1070 B.C.E.) and later.
Osiris, accompanied by the Forty-two Judges, demon-like beasts, reviewed the lives of the gone Egyptians and innocent them or doomed them. Mortuary texts and the priests provided the deceased with the Declarations of Innocence, also knew as the negative confessions. The names of the various Forty-two Judges were allowed to the deceased by priests likewise, therefore that the remains could efficaciously plead its case. In addition, amulets, spells, and incantations were as well available.
The broken who come out before the Forty-two Judges and Osiris understood the guiding precepts of the ritual. The dead whose good deeds outweighed evil were deemed pure and worthy to enter Amenti, the western paradise. Those who had committed equally good and bad acts were allowed to grown part of the suite of Osiris in some forms. The deceased who had given more evil works than good were given to amemait, the fabulous creature that dined not only on their shape but too on their souls. This last fate was the most dreaded because it led in total obliteration.
Gigantic exfoliation were give in the hall, and there spiritual beings assisted Thoth in keeping an history of the deceaseds heart, which observed his or her worthiness to participate the realms of eternal bliss. While the weighing of the heart taken home, the remains addressed a series of prayers and commands to its heart and narrated various mortuary recipes. The effort resulted in an exact remainder between the center and the Feather of Maat, the symbolisation of righteousness.
Additional aspects of the ritual in the opinion Halls of Osiris included naming of the stones and deadbolts of the doors, therefore that they could give onto the kingdoms of eternal happiness. The gone was then presented with performing bargaining rituals with the ferryman, who rowed the gone to the domain of Osiris. he-who-looks-behind-himself, Hraf-hef, was the ferryman, a testy various. All of the rites transmitted in the hall and in the ceremonies indicated a remarkable recognition of human free will and personal obligation for moral actions during ones life on earth. such recognition, however, was now countered by the use of magic, which the Egyptians thought would secure a quick passage to the eternal fields of happiness. This ritual of death and opinion rested firm in Egyptian spiritual feeling, as eternity remained the goal of Egyptians end-to-end their history. The court in the opinion Halls of Osiris and its perfect outcomes were part of the model upon which the Egyptians set their continual spiritual aspirations.
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| Judgment scene from the Book of the Dead |
Osiris, accompanied by the Forty-two Judges, demon-like beasts, reviewed the lives of the gone Egyptians and innocent them or doomed them. Mortuary texts and the priests provided the deceased with the Declarations of Innocence, also knew as the negative confessions. The names of the various Forty-two Judges were allowed to the deceased by priests likewise, therefore that the remains could efficaciously plead its case. In addition, amulets, spells, and incantations were as well available.
The broken who come out before the Forty-two Judges and Osiris understood the guiding precepts of the ritual. The dead whose good deeds outweighed evil were deemed pure and worthy to enter Amenti, the western paradise. Those who had committed equally good and bad acts were allowed to grown part of the suite of Osiris in some forms. The deceased who had given more evil works than good were given to amemait, the fabulous creature that dined not only on their shape but too on their souls. This last fate was the most dreaded because it led in total obliteration.
Gigantic exfoliation were give in the hall, and there spiritual beings assisted Thoth in keeping an history of the deceaseds heart, which observed his or her worthiness to participate the realms of eternal bliss. While the weighing of the heart taken home, the remains addressed a series of prayers and commands to its heart and narrated various mortuary recipes. The effort resulted in an exact remainder between the center and the Feather of Maat, the symbolisation of righteousness.
Additional aspects of the ritual in the opinion Halls of Osiris included naming of the stones and deadbolts of the doors, therefore that they could give onto the kingdoms of eternal happiness. The gone was then presented with performing bargaining rituals with the ferryman, who rowed the gone to the domain of Osiris. he-who-looks-behind-himself, Hraf-hef, was the ferryman, a testy various. All of the rites transmitted in the hall and in the ceremonies indicated a remarkable recognition of human free will and personal obligation for moral actions during ones life on earth. such recognition, however, was now countered by the use of magic, which the Egyptians thought would secure a quick passage to the eternal fields of happiness. This ritual of death and opinion rested firm in Egyptian spiritual feeling, as eternity remained the goal of Egyptians end-to-end their history. The court in the opinion Halls of Osiris and its perfect outcomes were part of the model upon which the Egyptians set their continual spiritual aspirations.
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