Ani's Afterlife

The work I chose to analyze was from a wall fragment from the tomb of Ameneemhet and wife Hemet called Mummy Case of Paankhenamun, found in the Art Institute of Chicago. The case of the Mummy Paankhenamun is one of the most exquisite pieces of art produced by the Egyptian people during the time before Christ. This coffin belonged to a man named Paankhenamun, which translates to “He Lives for Amun” (Hornblower & Spawforth 74). Paankhenamun was the doorkeeper of the temple of the god Amun, a position he inherited from his father.

While there are several notable Egyptian temples, monuments, and tombs; this paper will focus on the analysis and evaluation of the Mortuary Temple of Queen Hatshepsut at Deir el-Bahri, C. 1458 BC. First and foremost, it is important to identify the historical figure who influenced this construction of this temple. Queen Hatshepsut ascended to the throne of Egypt after her son’s passing and was the first and only female pharaoh in about 1473 BC; nearly a thousand years after the construction of the Pyramids at Giza. The

Regardless of social strata, death and the afterlife were almost always valued by the living in ancient Egypt. The afterlife was birthed and designed for great societal rulers but eventually trickled down and was adopted by other levels of society (Murnane in Obayashi, 1992, p. 42). Death was interpreted as “new life in another state” by ancient Egypt, and the ultimate goal of immortality could be attained if specific burial arrangements were made for the dead. This was to avoid a final death of the soul known as the “second death,” and measures such as burial with food, drink, and personal possessions, were taken to aid the soul on its journey into immortality (Murnane in Obayashi, 1992, p. 36).

Welcome, I am an Egyptologist from the British Museum, and I am here to talk to you about a fantastic civilization called Ancient Egypt. Ancient Egypt was an empire that began in approximately 3100BCE, and ended in 30BCE. In the time of Ancient Egypt, funerary customs were an important part of the Egyptian’s culture and beliefs and these customs evolved through time to become more elaborate, and common. The artefact I have chosen to explore with you is the book of the dead as it will provide you with a greater understanding of the complex funerary customs, and their beliefs in the afterlife.

After the death of Champollion, He made a systematic study of the French scholar’s Grammaire egytienne, which had been published posthumously in 1836, but was yet to be widely accepted. Lepsius when on to write a massive 12-volume called Monument from Egypt and Ethiopia, that stand as the earliest reliable publication documenting a large number of temples and monuments. As early as 2000, Ancient Egypt remains a comparatively young area of study, and is still haunted by a reputation for exotic mystic wisdom that existed in the pre-decipherment period and has been termed ‘Egyptosophia’ by Erik Hornung. The attention giving to the bizarre and the speculation, however, can distract attention from scholarly work. Nevertheless, there is no full dictionary of the ancient Egyptian language. Great work like the German ‘Agyptisches Worterbuch’ continues, since the first edition (1926-31) and new corpuses of text have been published. Tools such as the ‘Lexikon der Agyptogie’ (1975-92) and the ‘Topographical Bibliography of Ancient Hieroglyphic Texts, Reliefs and paintings’ (Oxford, 1927-, continuously updated) are invaluable reference

Without presenting the biological facts and the psychological process of the human in a textbook presentation, he successfully managed to represent the human condition in each of his vignettes in an entertaining format that appeals to any type of audience. Suitably, he made the content of the book as universal as possible by not limiting it to appeal to a specific religion, race, or culture. The stories are a product of his enormous imagination, regardless of his formal education about the brain’s functions. One type of afterlife describes that death has three phases. The first two phases deal with the body physically dying.

The Egyptian god, Anubis, is usually associated with mummification and the afterlife. The oldest known textual mention of Anubis is in the Pyramid Texts of the Old Kingdom (c. 2686 – c. 2181 BC), where he is associated with the burial of the pharaoh. In the Old Kingdom, Anubis was the most important god of the dead. He was replaced in that role by Osiris during the Middle Kingdom (2000–1700 BC). In the Roman era, tomb paintings depict him holding the hand of deceased persons to guide them to Osiris. The parentage of Anubis varied between myths, times and sources. In early mythology, he was portrayed as a son of Ra. In the Coffin Texts, which were written in the First Intermediate Period (c. 2181–2055 BC), Anubis is the son of either the cow goddess Hesat or

Since the beginning of time, Man has always being marching forward fearlessly in pursue of a better tomorrow. As important as progressing is to mankind 's evolution, learning about our past is just as crucial, for it allows a better understanding of our roots. Through archeology, we are able to study our past through recovery and analysis of material finds. Among the numerous ancient civilizations which founded the base of the modern culture, the Ancient Egyptians have always been a fascination to archeologists of all times, as we marvel at their extensive culture and their imposing buildings. One of the central point in Ancient Egyptian culture is the concern with life after death. The influence of this preoccupation is prominently

Powerful pharaohs commissioned exquisite and special burials for themselves in order to secure a “good” afterlife and protect their “ka.” Gardner further opines that the common goal for all Egyptians was to advance to the afterlife. Evidence of this Egyptian goal was prominent in the Judgement of Hunefer. Depicting the Egyptian belief of afterlife and deities, the Judgement of Hunefer demonstrates the importance Egyptians placed upon their deities and afterlife. In fact, the process of burial in pyramids was to ensure that the individuals had a good life in the afterlife. Their entire burial processes revolved upon the belief in deities and afterlife. As a result, much of early Egyptian artwork, including the pyramids, are tangibly related to the importance of deities and

Jan Assmann, the famous Egyptologist, covers the essence of researching Egyptian theology in his classic work Theologie und Frömmigkeit einer frühen Hochkultur. Translated to English under the title “The search for God in Ancient Egypt”, the book tackles the complex goal of investigating Egyptian Theology and offers Assman’s scholarly theories on Egyptology. With that said, the focus of the book shifts away from the study of Egyptian deities and mythology but centers rather around the implication of divinity at a societal and individual level. Overviews of theology and piety take precedence over the specific practices and technical beliefs of Egyptian religion, though the latter is also heavily discussed to better elaborate on the former’s context.

The prevalent Pyramid Texts along these lines deciphered unprecedented for English with the talk were found engraved on the dividers of five pyramids at Saḳḳâreh, the old necropolis of Memphis in Egypt. These pyramids are those of the rulers Unis of the Fifth Dynasty, and Teti, Pepi I, Merenrē and Pepi II of the Sixth Dynasty. To this translation has been incorporated that of starting late discovered additional messages, parallel and comparing, in the pyramids of Oudjebten, Neit, and Apouit, leaders of Pepi II, and of Ibi, a ruler of the Seventh Dynasty, of whom little apparently is known. In this way, according to the presently recognized request, these pyramids were produced and apparently recorded between the years around 2350

The Egyptian Book of the Dead was used primarily from the establishment of the New Kingdom in 1550 BCE to 50 BCE. It consisted of the collection of texts and spells designed to assist the deceased in their journey to the next world. The book of the dead was part of a custom of memorial texts that consisted of the past Coffin Texts and the Pyramid Texts that were decorated on objects. Spells were drained from the past works and other Egyptian history courting to Third Intermediate Period (Budge, 2012:21).

Today is 2 days after my archeological endeavor and I am writing this to you having time to speculate and think about everything I saw. When first arriving on the site I looked at a vast field of multiple different sites and structures. Taking a walk around the site really helped me gather in everything and get a quick look at everything going around and realize that the bugs were so bad I felt like I was really in accident Egypt. At first glance I saw many symbols used to comemerate the dead, these images include ones that show and remember the dead’s heritage, likes, family, and other symbols that can be related to their life or personality somehow. Some of the symbols seen in the cemetery can be traced back to as early as The ancient

Mummies, curses, pyramids, pharaohs and an unhealthy obsession with death—these are the images that often come to mind when the average person is asked about ancient Egypt. From the early half of the twentieth century, developments in archeology have helped to fuel the general public’s imagination and fascination with Egyptology. Particularly since the discovery of King Tutankhamen’s tomb in the 1920s, a mysterious aura has surrounded ancient Egyptian history and clouded peoples minds with thoughts of curses and taboo mysticism. Because of this fascination, the bulk of information that society obtains about ancient Egypt is derived from images in popular culture. Film, particularly mummy movies influenced by the discovery of King Tut’s

The Book itself is written almost like a modern instruction manual, the various hymns and spells an actual part of a then-scientific process. The Book is meant as a kind of insurance policy for the soul, providing not only comfort to the deceased's soul, but comfort to the grieving family as well.