Two chapters (cv. and cvi.) are now interpolated from the ritual of Ptah. They take us back to the age when offerings were made to the _ka_ of the dead and not to the gods, and declare that abundant food should be given it "each day in Memphis." They have little to do with the destinies of the Osirian in the paradise of Alu. These are once more resumed in the 107th chapter: the fields of Alu are described, and the life led by those who enjoy them.
With the 125th chapter we enter the "Hall of the Two Truths," where Osiris sits on his throne of judgment, and the soul is justified or condemned for the deeds it had done in the flesh. It is no longer ceremonial, but moral purity that is required: the follower of Osiris is to be saved not by the words and prayers of the ritual, however correctly they may be pronounced, but by his acts and conduct in this lower world. We are transported into a new atmosphere, in which religion and morality for the first time are united in one: the teaching of the prophet has taken the place of the teaching of the priest.
All the blessings promised to the disciples of other creeds than the Osirian are now granted to the soul who has passed unscathed through the hall of judgment. Not only the fields of Alu are his, but the solar bark as well, to which the school of Heliopolis looked forward; even the old belief which confined the Ka to the narrow precincts of the tomb was not forgotten, and the 132nd chapter instructs the Osirian how to "wander at will to see his house." Like Osiris himself, he can take part in the festival of the dead, and share in the offerings that are presented at it. Free access is allowed him to all parts of the other world: whatever heaven or hell had been imagined in the local sanctuaries of Egypt was open to him to visit as he would.
The later chapters of the Book of the Dead take us back to the earth. They are concerned with the mummy and its resting-place, with the charms and amulets which preserved the body from decay, or enabled the soul to inspire it once more with life. They form a sort of appendix, dealing rather with the beliefs and superstitions of the people, than with the ideas of the theologians, about the gods and the future life.(159)