watching the balance when cases were being tried; that this weighing in
the balance took place in the presence of the beings called _Shenit_,
who were believed to control the acts and deeds of men; that it was
thought that evidence unfavourable to the deceased might be produced by
his foes at the judgment; that the weighing took place in the presence
of the Great God, the Lord of Amentet; and that the heart of the
deceased might fail him either physically or morally. The deceased
addresses his heart, calling it is "mother," and next identifies it with
his _ka_ or double, coupling the mention of the _ka_ with the name of
the god Khnemu: these facts are exceedingly important, for they prove
that the deceased considered his heart to be the source of his life and
being, and the mention of the god Khnemu takes the date of the
composition back to a period coaeval with the beginnings of religious
thought in Egypt. It was the god Khnemu who assisted Thoth in performing
the commands of God at the creation, and one very interesting sculpture
at Philae shows Khnemu in the act of fashioning man upon a potter's
wheel. The deceased, in mentioning Khnemu's name, seems to invoke his
aid in the judgment as fashioner of man and as the being who is in some
respects responsible for the manner of his life upon earth.

In Chapter 30A there is no mention made of the "guardian of the
balance," and the deceased says, "May naught stand up to oppose me in
judgment in the presence of the lords of things!" The "lords of things"
may be either the "lords of creation," _i.e._, the great cosmic gods, or
the "lords of the affairs [of the hall of judgment]," _i.e._, of the
trial. In this chapter the deceased addresses not Khnemu, but "the gods
who dwell in the divine clouds, and who are exalted by reason of their
sceptres," that is to say, the four gods of the cardinal points, called
Mestha, H[=a]pi Tuamutef, and Qebhsennuf, who also presided over the
chief internal organs of the human body. Here, again, it seems as if the