Religion and Burial Practices of Ancient Egyptians
Egyptian burial is the common term for the ancient Egyptian funerary rituals concerning death and the soul’s journey to the afterlife. Eternity, according to the historian Bunson, “was the common destination of each man, woman and child in Egypt” (87) but not `eternity’ as in an afterlife above the clouds but, rather, an eternal Egypt which mirrored one’s life on earth. The afterlife for the ancient Egyptians was The Field of Reeds which was a perfect reflection of the life one had lived on earth (along with The Field of Plenty and Lily Lake). Egyptian burial rites were practiced as early as 4000 BCE and reflect this vision of eternity. The earliest preserved body from a tomb is that of so-called `Ginger’, discovered in Gebelein, Egypt, and dated to 3400 BCE. Burial rites changed over time between c. 4000 BCE and 30 BCE but the constant focus was on eternal life and the certainty of personal existence beyond death. This belief became well-known throughout the ancient world via cultural transmission through trade (notably by way of the Silk Road) and came to influence other civilizations and religions. It is thought to have served as a major inspiration for the Christian vision of eternal life and a major influence on burial practices in other cultures.
Mummification was practiced in Egypt as early as 3500 BCE and is thought to have been suggested by the preservation of corpses buried in the arid sand. The Egyptian concept of the soul – which may have developed quite early – dictated that there needed to be a preserved body on the earth in order for the soul to have hope of an eternal life. The soul was thought to consist of nine separate parts: the Khat was the physical body; the Ka one’s double-form; the Ba a human-headed bird aspect which could speed between earth and the heavens; 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. The Khat needed to exist in order for the Ka and Ba to recognize itself and so the body had to be preserved as intact as possible. After a person had died, the family would bring the body of the deceased to the embalmers where the professionals “produce specimen models in wood, graded in quality. They ask which of the three is required, and the family of the dead, having agreed upon a price, leave the embalmers to their task” (Ikram, 53). There were three levels of quality and corresponding price in Egyptian burial and the professional embalmers would offer all three choices to the bereaved. According to Herodotus: “The best and most expensive kind is said to represent [Osiris], the next best is somewhat inferior and cheaper, while the third is cheapest of all” (Nardo, 110). These three choices in burial dictated the kind of coffin one would be buried in, the funerary rites available and, also, the treatment of the body.
From the Old Kingdom Period on, the Opening of the Mouth Ceremony was performed either before the funeral procession or just prior to placing the mummy in the tomb. This ceremony again underscores the importance of the physical body in that it was conducted in order to reanimate the corpse for continued use by the soul. A priest would recite spells as he used a ceremonial blade to touch the mouth of the corpse (so it could again breathe, eat, and drink) and the arms and legs so it could move about in the tomb. Once the body was laid to rest and the tomb sealed, other spells and prayers, such as `The Litany of Osiris’ (or, in the case of a pharaoh, the spells known as The Pyramid Texts) were recited and the deceased was then left to begin the journey to the afterlife.
Mark. J.J., 2013. Egyptian Burial. {Online} Available at: http://www.ancient.eu.com/Egyptian_Burial/ {Accessed 23rd April 2014}
Mummification was practiced in Egypt as early as 3500 BCE and is thought to have been suggested by the preservation of corpses buried in the arid sand. The Egyptian concept of the soul – which may have developed quite early – dictated that there needed to be a preserved body on the earth in order for the soul to have hope of an eternal life. The soul was thought to consist of nine separate parts: the Khat was the physical body; the Ka one’s double-form; the Ba a human-headed bird aspect which could speed between earth and the heavens; 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. The Khat needed to exist in order for the Ka and Ba to recognize itself and so the body had to be preserved as intact as possible. After a person had died, the family would bring the body of the deceased to the embalmers where the professionals “produce specimen models in wood, graded in quality. They ask which of the three is required, and the family of the dead, having agreed upon a price, leave the embalmers to their task” (Ikram, 53). There were three levels of quality and corresponding price in Egyptian burial and the professional embalmers would offer all three choices to the bereaved. According to Herodotus: “The best and most expensive kind is said to represent [Osiris], the next best is somewhat inferior and cheaper, while the third is cheapest of all” (Nardo, 110). These three choices in burial dictated the kind of coffin one would be buried in, the funerary rites available and, also, the treatment of the body.
From the Old Kingdom Period on, the Opening of the Mouth Ceremony was performed either before the funeral procession or just prior to placing the mummy in the tomb. This ceremony again underscores the importance of the physical body in that it was conducted in order to reanimate the corpse for continued use by the soul. A priest would recite spells as he used a ceremonial blade to touch the mouth of the corpse (so it could again breathe, eat, and drink) and the arms and legs so it could move about in the tomb. Once the body was laid to rest and the tomb sealed, other spells and prayers, such as `The Litany of Osiris’ (or, in the case of a pharaoh, the spells known as The Pyramid Texts) were recited and the deceased was then left to begin the journey to the afterlife.
Mark. J.J., 2013. Egyptian Burial. {Online} Available at: http://www.ancient.eu.com/Egyptian_Burial/ {Accessed 23rd April 2014}
Egyptian Religion
Religion was integral to Egyptian life. Religious beliefs formed the basis of Egyptian art, medicine, astronomy, literature and government. The great pyramids were burial tombs for the pharaohs who were revered as gods on earth. Magical utterances pervaded medical practices since disease was attributed to the gods. Astronomy evolved to determine the correct time to perform religious rites and sacrifices. The earliest examples of literature dealt almost entirely with religious themes. The pharaoh was a sacrosanct monarch who served as the intermediary between the gods and man. Justice too, was conceived in religious terms, something bestowed upon man by the creator-god. Finally, the Egyptians developed an ethical code which they believed the gods had approved.
J. A. Wilson once remarked that if one were to ask an ancient Egyptian whether the sky was supported by posts or held up by a god, the Egyptian would answer: "Yes, it is supported by posts or held up by a god -- or it rests on walls, or it is a cow, or it is a goddess whose arms and feet touch the earth" (The Intellectual Adventure of Ancient Man, 1943). The ancient Egyptian was ready to accept any and all gods and goddesses that seemed appropriate. For instance, if a new area was incorporated into the Egyptian state, its gods and goddesses would be added to the pantheon of those already worshipped.
From its earliest beginnings, Egyptian religious cults included animals. It is no accident that sheep, bulls, gazelles and cats have been found carefully buried and preserved in their own graves. As time passed, the figures of Egyptian gods became human (anthropomorphism) although they often retained the animal's head or body. Osiris, the the Egyptian god who judged the dead, first emerged as a local deity of the Nile Delta in Lower Egypt. It was Osiris who taught the Egyptian agriculture. Isis was his wife, and animal-headed Seth, his brother and rival. Seth killed Osiris. Isis persuaded the gods to bring him back to life, but thereafter he ruled below. Osiris was identified with the life-giving, fertilizing power of the Nile, and Isis with with the fertile earth of Egypt. Horus, the god of the sky, defeated the evil Seth after a long struggle.
But Horus was only one kind of sky god. There was also Re, the sun god, later conjoined with Amen, and still later Aten. The moon god was the baboon-headed Thoth, who was the god of wisdom, magic and numbers. In the great temple cities such as Heliopolis ("city of the sun"), priests worked out and wrote down hierarchies of divinities. In the small communities of villages, all the forces of nature were deified and worshipped. One local god was part crocodile, part hippopotamus, and part lion.
Despite the ever-increasing number of deities which could be added to this hierarchy of deities, one thing is certain: Egyptian religion, unlike the religion of Mesopotamia, was centralized. In Sumer, the temple was the focus of political, economic and religious organization. Indeed, it was often difficult to know where one aspect began and another ended. By contrast, the function of an Egyptian temple was focused on religion.
We are certain that ancient Egyptians were preoccupied with life after death. They believed that after death each human being would appear before Osiris and recount all the evil that had been committed during one's earthly existence: "I have not done evil to men. I have not ill-treated animals," and so on. This was a negative confession and justification for admittance into the blessed afterlife. Osiris would then have the heart of the person weighed in order to determine the truth of their confession.
The Egyptians believed not only in body and soul, but in ka, the indestructible vital principle of each person, which left the body at death but which could also return at other times. This explains why the Egyptians mummified the dead: so that the ka, on its return, would find the body not decomposed. And this also explains why tombs were filled with wine, grain, weapons, sailing ships and so on -- ka would find everything it needed, otherwise it might come back to haunt the living.
Kreis, S. 2000. The History Guide: Lectures on Ancient and Medieval European History: Egyptian Civilisation. {Online} Available at: http://www.historyguide.org/ancient/lecture3b.html {Accessed 23rd April 2014}
Questions:
1. Add the information about Egyptian burials to your table on the Old, Middle and New Kingdom Periods.
2. Add the information from the sources to your timeline.
Religion was integral to Egyptian life. Religious beliefs formed the basis of Egyptian art, medicine, astronomy, literature and government. The great pyramids were burial tombs for the pharaohs who were revered as gods on earth. Magical utterances pervaded medical practices since disease was attributed to the gods. Astronomy evolved to determine the correct time to perform religious rites and sacrifices. The earliest examples of literature dealt almost entirely with religious themes. The pharaoh was a sacrosanct monarch who served as the intermediary between the gods and man. Justice too, was conceived in religious terms, something bestowed upon man by the creator-god. Finally, the Egyptians developed an ethical code which they believed the gods had approved.
J. A. Wilson once remarked that if one were to ask an ancient Egyptian whether the sky was supported by posts or held up by a god, the Egyptian would answer: "Yes, it is supported by posts or held up by a god -- or it rests on walls, or it is a cow, or it is a goddess whose arms and feet touch the earth" (The Intellectual Adventure of Ancient Man, 1943). The ancient Egyptian was ready to accept any and all gods and goddesses that seemed appropriate. For instance, if a new area was incorporated into the Egyptian state, its gods and goddesses would be added to the pantheon of those already worshipped.
From its earliest beginnings, Egyptian religious cults included animals. It is no accident that sheep, bulls, gazelles and cats have been found carefully buried and preserved in their own graves. As time passed, the figures of Egyptian gods became human (anthropomorphism) although they often retained the animal's head or body. Osiris, the the Egyptian god who judged the dead, first emerged as a local deity of the Nile Delta in Lower Egypt. It was Osiris who taught the Egyptian agriculture. Isis was his wife, and animal-headed Seth, his brother and rival. Seth killed Osiris. Isis persuaded the gods to bring him back to life, but thereafter he ruled below. Osiris was identified with the life-giving, fertilizing power of the Nile, and Isis with with the fertile earth of Egypt. Horus, the god of the sky, defeated the evil Seth after a long struggle.
But Horus was only one kind of sky god. There was also Re, the sun god, later conjoined with Amen, and still later Aten. The moon god was the baboon-headed Thoth, who was the god of wisdom, magic and numbers. In the great temple cities such as Heliopolis ("city of the sun"), priests worked out and wrote down hierarchies of divinities. In the small communities of villages, all the forces of nature were deified and worshipped. One local god was part crocodile, part hippopotamus, and part lion.
Despite the ever-increasing number of deities which could be added to this hierarchy of deities, one thing is certain: Egyptian religion, unlike the religion of Mesopotamia, was centralized. In Sumer, the temple was the focus of political, economic and religious organization. Indeed, it was often difficult to know where one aspect began and another ended. By contrast, the function of an Egyptian temple was focused on religion.
We are certain that ancient Egyptians were preoccupied with life after death. They believed that after death each human being would appear before Osiris and recount all the evil that had been committed during one's earthly existence: "I have not done evil to men. I have not ill-treated animals," and so on. This was a negative confession and justification for admittance into the blessed afterlife. Osiris would then have the heart of the person weighed in order to determine the truth of their confession.
The Egyptians believed not only in body and soul, but in ka, the indestructible vital principle of each person, which left the body at death but which could also return at other times. This explains why the Egyptians mummified the dead: so that the ka, on its return, would find the body not decomposed. And this also explains why tombs were filled with wine, grain, weapons, sailing ships and so on -- ka would find everything it needed, otherwise it might come back to haunt the living.
Kreis, S. 2000. The History Guide: Lectures on Ancient and Medieval European History: Egyptian Civilisation. {Online} Available at: http://www.historyguide.org/ancient/lecture3b.html {Accessed 23rd April 2014}
Questions:
1. Add the information about Egyptian burials to your table on the Old, Middle and New Kingdom Periods.
2. Add the information from the sources to your timeline.