Part two records the punishment. It centers on a judgment of the individual and a penalty for the offense. A frequent result from this type of behavior is an unfavorable result in the weighing of the heart and that would lead to a second and final death. There is a devour in that scene and that would mean that she would gobble the heart. Other punishments could include a neck wrung like a bird, a personal disaster, a familial problem, difficulties in life and death. All of this is said in a very legalistic framework not unlike the situation with the letters to the dead. Magic was the means that made the threats work, and it's visual presence may have accounted for its effectiveness. Another form of this type of magical text is called a reverse curse or a blessing. It is often part of an appeal to the living, that is, an appeal to those people who come to the tomb. It works rather this way, instead of making a threat for a dire consequence to prevent someone from doing an evil, it is the exact opposite. It offers a reward for doing a benevolent act. Part of the way down on one stele of this type, it states, "If you wish that your local gods favor you, that you retain your status, that you bequeath your offices to your children, and that you arrive home in peace, and you can recount your expeditions to your women, then you should recite an invocation offering. It will not come from your burial, it will not be painful in your mouth when you say it. So, as for one who will do these things which I say, I will be the protector of his health and the guardian of his children." Here, the threat instead of being stated expressly, is now rather implied. In other words, if you don't do what I ask of you, then I will not do what I could for you. Sometimes the blessing and the curse as well refer to this life as well as the afterlife. One such blessing offers the good deed doer, he shall be buried in the West after 110 years. And this was a reference to the ideal time of life that the Egyptians should have on earth. In reference to Amenhotep the son of Hapu, there is good blessing for those who do what he asks. The one who does the good deed shall pass his life in peace without strife therein. Other rewards could be all his years shall be happy without sorrow therein. Also possible would be that he shall be an elder of his town and an honored one of his district. The god shall cause him to be honored on earth. And even royalty have to deal with potential problems and they too have curses against defilers. In protection of her father, the new Queen Hatshepsut warns, "He who shall speak an evil thing in plotting against his Majesty, my father, it is he who will die." From the time of the new kingdom on, we see a bit more imagination in the punishment and even a switch in the focus. In a second curse Amenhotep son of Hapu elaborates and expands the punishment, and he threatens anyone attacking his tomb and mortuary establishment with a list of about 15 threats including, "The King's uraeus will vomit flame upon the top of everyone's head. They will capsize in the sea, and their bodies will decay, and their bones will perish." That's a lot more disastrous than the earlier one that he had. Wills from the [inaudible] to the late periods are especially imaginative in the threats that they include to enforce the legacies for their heirs. They begin a new type of punishment that focuses on threats of a sexual nature. In one type of will it states, "I make the people whom I have adopted as now free men. They are no longer slaves. Should anyone contest with them, may a donkey copulate with him and a female donkey copulate with his wife." Later curses written on papyri and monuments seem even more resourceful. With this type of punishment in the curse, an ass shall violate him and another his wife. He shall violate an ass and an ass shall assault his wife. In another curse, practically all of the family will be involved in some type of sexual activity with each other because of the offense. So, as you see things quickly descended to the extreme. These later curses are distinct from the earlier examples of magic I have spoken about, in that many of these texts might not have had a magician or a lector priest to make them effective. Nonetheless, they were deemed by the owner to be effective protection against whatever he or she feared. The faith in this type of magic must have been great since it must have been apparent to anyone who passed by some of the funerary monuments that despite the curse, damage, looting, inappropriation and other evil deeds continued to occur. And we can even see this in several places in the tomb of Hezi. But his curse was specifically directed towards other evil deeds, those who had eaten taboos and had involved themselves in an impure action. Given the extensive damage to the tomb and the erasure of his name and images, both in the exterior and interior rooms of his tomb chapel, one might wonder why he hadn't directed one curse against that type of damage. It is interesting to note, however, that whoever was responsible for the mutilation and eventual take over was not 100% successful. In one area high above the entrance to the inner room, there the name of the original owner Hezi remains untouched. So, some sort of magic did survive.
