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was not theirs, it was dependent on their status. The aspect that was most universally influential in determining what passage was taken was one's position among their leaders. Despite the differences between voyagers, beliefs concerning the afterlife were highly reliant on religious ideologies. For example, early people often used religion to understand, as well as relate to, natural occurrences since science had not yet defined everyday incidents. To demonstrate, there was no justification for the sun's orbit, so religious myths redefined and answered the questions prehistoric people had. Yet, since natural incidents were explained by religious beliefs, other realms of creed mimicked the natural patterns of life. For instance, the general ideology associated with the path to the underworld was believed that as night overshadowed the land, the deceased would begin their journey. And with the rising of the sun, a new day was not only thought to have begun, but a new life as well.
2043:, a boat the size of traditional ships, which displayed not only the extreme devotion Egyptians had for their leader, but their dedication to obtaining eternity for all. In other words, a great deal of the requirements for the deceased to properly reach the underworld rested on the living. In order for the pharaoh to arrive at his final destination, his people had to construct a variety of boats to ensure his departure. As a result, communities had to come together to support each other, otherwise their perspective of immortality, as well as their beliefs, would end indefinitely. Therefore, commitment to helping others achieve eternity was a vital component to Egyptian culture, as demonstrated by the gallant boats buried with their rulers.
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theme associated with gods connected their male attributes to resurrection, and goddesses were much more vigilant. This ideology was conspired from original doctrines, which denoted the overall creator a male. Statues and other forms of display made significant notice of their creator's masculine qualities, more specifically pointing out his erect penis. Therefore, to appease their god's preferences women's tombs and coffins displayed male qualities. Examples of male modifications included name combinations, in which women engraved "Osiris" before their own name on their coffins. This demonstrated the collaboration of women with a god who was capable of rebirth, because alone their gender restricted them.
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2202:, I wipe away your tears, I heal all your limbs, each being united with the other; I surround you with the work of the weaving goddess, I complete you and form you as Re." The belief continues as the nude being approaches the Goddess and enters her womb as her son. To compare, this dogma is deeply related to the birth of the sun god Ra, who enters the goddess's womb every night, and is reborn as the sun rises. Ra's relation to the afterlife is very connected through the religious components that justify the rising and setting of the sun.
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eliminate one's chance in achieving eternity. Therefore, the living had an array of options that prevented a second life to an unworthy individual who had died. The most famous included decapitation, which when executed, "killed a person twice". As a result, the second death associated with decapitation was also assumed to have annihilated the chance at another life. As noted in
Egyptian texts, this instance was incredibly feared, but happened most often to those who rebelled or disobeyed the king.
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of pronouncing the secret name of the deity themself, as a sort of "password". Therefore, the deceased would be buried with writings containing the names of these deities. A lot of these deities were given names that inspired terror and, above all, evoked their fearful powers. The names of these deities from time to time are disturbing, for instance, "He who dances in blood" and "Mistress Of Anger", or as harmless as "Mistress Of The Altar".
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2268:, and the ability to farm foods. As a result, the deceased ate and drank the same delicacies devoured by their gods. In turn, this promoted the belief that by obtaining immortality, individuals also accumulated aspects that resembled gods. Additionally, a third notable honor of residing in Sekhet-Aaru was the means of communication. The deceased were able to convey thoughts to one another, the gods, and those they had previously lost.
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their structures evolved. By the New
Kingdom, coffins had not only become more popular around the area but were distributed for sale. The deceased's body was now represented by the coffin as it held a shape and was decorated with features that resembled the individual inside it. The deceased were also often depicted in white clothes, because it represented the soul's purity after it had passed through judgement, in the Hall of
1819:. The Coffin Texts were spells that were inscribed into the coffins of the dead. They were meant to protect the deceased in the afterlife and provide them with the transformation magic they would need along their journey. These Coffin Texts were generally more attainable, providing the common people of Egypt the opportunity to attain a proper afterlife. It is also important to note that the collection of Coffin Texts known as
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2260:. Sekhet-Aaru was essentially thought to be paradise and encompassed this visualization. The Field of Reeds was visualized as a very lush region, filled with waterfalls among other natural wonders. Egyptian images, such as the Papyrus of Nebseni, depicted the land as being divided into numerous sections. Each division was imagined to resemble island structures, in which travel by boat is necessary.
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deceased if they knew the correct recitation or destroy them if they did not. In the 21st
Dynasty, human figures are depicted within the lakes. These represent enemies of the king or gods and their inclusion within the pools ensures their permanent destruction. In this way, the deceased could avoid meeting a similar fate, and be victorious over the forces of chaos like Ra.
1946:, their physical bodies, or Khat, would reawaken after they completed their journey through the underworld. Once the Egyptians realized that the bodies of their dead would eventually decay, they started to see the remains of the dead as a vessel for the deceased's spirit. The body was dismembered and wrapped in bandages to safeguard it, if the soul decided to return. The
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entry. To compare, while passages by boat directed the deceased to the sun god Ra, coffins were thought to guide individuals to the sky goddess Nut. Each coffin was uniquely attributed to the person who rested in it. In other words, every coffin was subject to a variety of interpretations, all of which were intended to promote the deceased in obtaining eternity.
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1658:. With the evolution of writing, religious ideals were recorded and quickly spread throughout the Egyptian community. The solidification and commencement of these doctrines were formed in the creation of afterlife texts which illustrated and explained what the dead would need to know in order to complete the journey safely.
1911:. Additionally, the orientation of the deceased was very important to ancient Egyptians. In early periods, the body would have laid promptly on their side with their head directed to the south. This later shifted and with the body flat on its back, the north became a more favorable position for the dead's head to lie.
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responsibility of the living to carry out the final traditions required so the dead could promptly meet their final fate. Ultimately, maintaining high religious morals by both the living and the dead, as well as complying to a variety of traditions, guaranteed the deceased a smoother transition into the underworld.
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soul to the underworld. Most of what was found in a tomb depended on the status of the person buried within it. However, in order to assist the dead, most tombs were decorated with texts meant to help guide the deceased's soul to the afterlife, something that was attainable to all. It was believed that a
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is associated with this vignette and the text is addressed to the "four baboons who sit in the prow of the Barque of Re." The lake was one of the dangers encountered on the journey through the Duat and had a dual nature. The baboons who guarded the pool were a force that could refresh and protect the
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To the ancient
Egyptians, the judgment of the dead was the process that allowed the Egyptian gods to judge the worthiness of the souls of the deceased. Deeply rooted in the Egyptian belief in immortality, judgment was one of the most important parts of the journey through the afterlife. As such, many
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Many
Egyptians considered the tomb to be a home for the dead, so it was customary to leave offerings near the body of the deceased. Egyptians believed that even after death, one's spirit would live on because the life force was a separate entity that could detach itself from the body. This life force
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After judgement, entities were thought to return to the Mother
Goddess' womb. During this stage, the soul meets its former body that is restored. To demonstrate, in the Book of Dead there is a series of lines that read as follows, "I unite your limbs, I hold your discharges together, I surround your
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in charge of guarding them, sometimes there are more than 1,000 guardian deities listed, according to
Ancient funerary texts. Every gate was guarded by a minor deity, commonly depicted as being zoo-anthropomorphic adorned with enormous threatening knives, who allowed access only to the souls capable
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The design and scale of
Egyptian burial tombs varied from period to period, even though their function remained the same. While most tombs were built during the lifetime of the person it was meant for, Egyptian tombs were constructed to house the body of the dead, but also functioned to transmit the
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In order to achieve the ideal afterlife, many practices had to be performed during one's life. This may have included acting justly and following the beliefs of
Egyptian creed. Additionally, the Egyptians stressed the rituals completed after an individual's life has ended. In other words, it was the
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According to
Egyptologist Kathlyn M. Cooney, ancient Egyptian women were forced to redefine their gender by encompassing more masculine features. Osiris, who was the ultimate ruler of the underworld, was applauded for his incredible superiority as a result of his virility. Additionally, the overall
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by name, while reciting the sins they did not commit during their lifetime. This process allowed the dead to demonstrate that they knew each of the judges’ names or Ren and established that they were pure, and free of sin. After confirming that they were sinless, the deceased was presented with the
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Coffins in Egyptian culture date back to the Old Kingdom. During this era, coffins were relatively simple; they were equilateral makings with minor details. These included three openings, one that the Ka was intended to pass through and two that represented eyes. However, as time passed coffins and
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Ancient Egyptians theorized the passage to the afterlife in a series of stages. The first phase was believed to encompass the vehicle of transportation, which would eventually direct their departed souls to immortality. Individuals were subjected to a multitude of passages; but the choice of route
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to decorate the walls of their tombs. However, Egyptian Queens and high-ranking government officials soon began to use Pyramid Texts in their burial tombs as well. The purpose of these texts were to help the pharaoh successfully complete his journey through the afterlife, by conveying knowledge to
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Egyptians hoped to perform their jobs and partake in their hobbies in the afterlife. Rivers and natural locales with fertile soil for farmers were thought to exist in the afterlife, and drawings on tomb walls of objects such as boats were thought to make them appear in the afterlife for people who
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Additionally, an alternate vehicle for entrance to the underworld was the coffin. While kings often used coffins in addition to, or in substitution of the boat belief, everyday citizens had less choice. Therefore, this method was more universal while alluding to a different, more frequent path of
1843:. However, it could also be found on the tomb walls, coffins and the wrappings of mummies. Like the Coffin Texts, the spells illustrated within the Book of the Dead were used by everyone. These spells offered advice, protection and knowledge to the dead as they journeyed through the netherworld.
1673:. Osiris would determine the virtue of the deceased's soul and grant those deemed deserving a peaceful afterlife. The Egyptian concept of 'eternal life' was often seen as being reborn indefinitely. Therefore, the souls who had lived their life elegantly were guided to Osiris to be born again.
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as one who opened the ways to, and through, Duat, for the spirits of the dead. However, not all who died were presented with the opportunity to travel to the underworld. Since the living were obligated to ensure that the deceased could travel to the afterlife, it was also in their control to
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was another part of the soul that had increased mobility and dwel within the Ka. Offerings that were left for the dead included clothing and valuable ornaments; the most important offering, however, was food, because even though the Ka was separated from the body, it could still starve.
1665:, had only one entrance that could be reached by traveling through the tomb of the deceased. The initial image a soul would be presented with upon entering this realm was a corridor lined with an array of fascinating statues, including a variation of the hawk-headed god,
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There were many challenges the dead had to face before they were able to enter into the final stages of the afterlife. However, through the support of the living, the dead had access to the protection and knowledge they would need to be reborn in the netherworld.
2035:, was believed to travel to the underworld by boat as the sun set. As a way to mimic Ra's daily expedition, the ancient people of Egypt would construct model boats, ranging in many sizes in which they would bury alongside their pharaohs. For example, next to the
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Throughout the centuries, the Egyptian people decorated their tombs and coffins with religious spells and texts hoping to help the dead in the afterlife. As Egyptian culture developed, these texts also evolved and became more complex and extensive in nature.
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The Books of the Netherworld contained multiple texts that provided the deceased with a description of the underworld and served as a guide to help the dead during their final journey. Since the deceased were often seen replicating the rebirth cycle of
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variations of judgment scenes appear in the Egyptian afterlife texts. Each soul that entered the afterlife was handled individually during judgment. When the deceased had completed their journey through the underworld, they arrived at the Hall of
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was an amulet used as a grave good or jewelry worn by the deceased pharaoh. The function of the heart scarab was to bind the heart to silence while it was being weighed in the underworld to ensure that the heart did not bear
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Those who were granted access to the Field of Reeds included both gods and righteous souls. The fertility of the land was greatly emphasized as this possessed two of the major rewards in obtaining immortality: access to the
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used a more sectionalized approach when presenting their narratives. All of these books also contained complex illustrations of the netherworld, which could often be seen etched into coffins and the walls of burial tombs.
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as they traveled through the afterlife, these texts primarily focused on the second half of the sun god's journey, which took him through the underworld at night. The earlier Books of the Netherworld, which include the
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was a practice that the ancient Egyptians adopted because they believed that the body needed to be preserved in order for the dead to be reborn in the afterlife. Initially, Egyptians thought that like
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against the deceased. A heart scarab was often placed on their heart and bound underneath the bandages of the mummy. This was to ensure that it could not be physically removed from their person.
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would record the result and they would be presented to Osiris, who admitted them into the Sekhet-Aaru. However, if their heart was heavier than the feather, it was to be devoured by the Goddess
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Ultimately, the immortality desired by ancient Egyptians was reflected in endless lives. By doing worthy deeds in their current life, they would be granted a second life for all of eternity.
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Picardo, Nicholas S. (2007). ""Semantic Homicide" and the So-called Reserve Heads: The Theme of Decapitation in Egyptian Funerary Religion and Some Implications for the Old Kingdom".
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There were numerous ways for Egyptians to secure their fate. Many of the actions Egyptian people took after death were to influence the god's decision in allowing for another life.
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Egyptian religious doctrines included three afterlife ideologies: belief in an underworld, eternal life, and rebirth of the soul. The underworld, also known as the
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2175:. Around their edges sit flaming braziers or baboons. Ra would pass through this lake on his journey through the Duat, renewing his boat. Chapter 126 of the
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Ani and his wife face the 'seven gates of the House of Osiris'. Below, they encounter ten of the 21 'mysterious portals of the House of Osiris in the
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Hays, Christopher B. (2012). ""My Beloved Son, Come and Rest in Me": Job's Return to His Mother's Womb (Job 1:21a) in Light of Egyptian Mythology".
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1669:. The path taken to the underworld may have varied between kings and common people. After entry, spirits were presented to another prominent god,
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2184:, whose name means "devourer of millions" or "eater of eternity", is a hunting dog headed god from the underworld who lived in a lake of fire.
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was a threshold between the worlds of the living and the dead and through which a deity or the spirit of the deceased could enter and exit.
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1873:, divided their narratives into twelve parts, symbolizing the twelve hours the sun god spent in the underworld. Later books such as the
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and treasury are usually personal possessions, supplies to smooth the deceased's journey into the afterlife or offerings to the gods.
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Sekhet-Aaru, the "Field of Reeds", was the final destination for all souls who had been granted rebirth. This concept evolved in the
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The Book of the Dead: An English Translation of the Chapters, Hymns, Etc., of the Theban Recension, with Introduction, Notes, Etc
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was a major contributor, since it was an important social practice that bound all Egyptians together. For instance, many of the
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A section of the Book of the Dead showing the Weighing of the Heart in the Duat. The enthroned Osiris is seated in his shrine
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68:, scribe of the gods, records the result. If his heart is lighter than the feather, Hunefer is allowed to pass into the
1894:, the Book of Day and the Book of Night. Carved into the ceiling of tombs these texts emphasized the role the goddess
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was an extensive collection of spells that included material from both the Pyramid Texts and the Coffin Texts. In the
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2116:. Here their purity would be the determining factor in whether they would be allowed to enter the Kingdom of Osiris.
2532:"Artifacts: Mummy Cases, Coffins, and Sarcophagi, Mummification, Online Exhibits, Exhibits, Spurlock Museum, U of I"
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Cooney, Kathlyn M. (2010). "GENDER TRANSFORMATION IN DEATH: A Case Study of Coffins from Ramesside Period Egypt".
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A Reader of Ancient Near Eastern Texts: Sources for the Study of the Old Testament,"The Weighting of the Heart"
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Mojsov, Bojana (2001). "The Ancient Egyptian Underworld in the Tomb of Sety I: Sacred Books of Eternal Life".
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Janák, Jiří (2003). "Journey to the Resurrection. Chapter 105 of the Book of the Dead in the New Kingdom".
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was the god often seen administering this test. If the deceased's heart balanced with the feather of Maat,
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Destruction by Fire: Interpreting the Lake of Fire Vignette from Two Twenty-First Dynasty Funerary Papyri
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A Reader of Ancient Near Eastern Texts: Sources for the Study of the Old Testament,"Negative Confessions"
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Boat passages to the underworld were strictly reserved for pharaohs who had died. The Egyptian sun god,
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The path to the afterlife for the deceased was a difficult one. There were various gates, doors and
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Fiery rivers and lakes in the underworld are mentioned in works such as the Coffin Texts and the
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1970:, and was considered to be one part of what the Egyptian believed to be the immortal soul. The
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Faulkner, Raymond O.; Goelet, Ogden Jr.; Andrews, Carol A. R. (1994). Dassow, Eva von (ed.).
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Reading Egyptian Art : a hieroglyphic guide to ancient Egyptian painting and sculpture
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the deceased about the paths he should take and the dangers he might face along the way.
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3205:"Gender Transformation in Death: A Case Study of Coffins from Ramesside Period Egypt"
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Raven, Maarten J. (2005). "Egyptian Concepts on the Orientation of the Human Body".
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Papyrus of Ani: some of the 42 Judges of Maat are visible, seated and in small size
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2703:"Scarab Amulets in the Egyptian Collection of the Princeton University Art Museum"
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guarded by baboons, from the papyrus of Nebqed (18th Dynasty, ca. 1391-1353 BCE)
2020:(right and behind of barque), surrounded by the protective coiled serpent deity
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located in Duat, which the deceased would be required to pass. These gates had
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Treasures of Egypt: A Legacy In Photographs from the Pyramids to Cleopatra
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A Hieroglyphic Vocabulary to the Theban Recension of the Book of the Dead
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The deceased's first task was to correctly address each of the forty-two
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were the first religious spells to be carved into the walls of royal
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The Egyptian Book of the Dead : the Book of Going Forth by Day
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balance that was used to weigh their heart against the feather of
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Bonacker, Wilhelm (1950). "The Egyptian "Book of the Two Ways"".
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flesh, I drive away the fluids of your decay, I sweep away your
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The Books of Sky consisted of three afterlife texts titled, the
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2520:. Ithaca, New York: Cornell University Press. pp. 112–135.
2411:. Ithaca, New York: Cornell University Press. pp. 194–201.
2505:. Ithaca, New York: Cornell University Press. pp. 26–111.
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2490:. Ithaca, New York: Cornell University Press. pp. 13–22.
3055:(1993 ed.). London: British Museum Press. p. 115.
2475:. Ithaca, New York: Cornell University Press. pp. 7–11.
2460:. Ithaca, New York: Cornell University Press. pp. 1–6.
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1943:
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2777:. Ithaca, New York: Cornell University Press. p. 201.
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2744:. Ithaca, New York: Cornell University Press. p. 202.
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played roles in guiding the souls of the dead through the
2989:(1998 ed.). London: Thames and Hudson. p. 161.
2424:"The Egyptian Tomb as a House of Life for the Afterlife"
2927:. New York: Bell Publishing Company. pp. 136, 152.
2972:. New York: Oxford University Press. pp. 150–154.
2957:. New York: Bell Publishing Company. pp. 161–162.
2942:. New York: Oxford University Press. pp. 149–150.
2675:. New York: Bell Publishing Company. pp. 188–200.
2645:. New York: Bell Publishing Company. pp. 188–189.
1751:' tombs were provided with vast quantities of wealth.
44:) shows Hunefer's heart being weighed on the scale of
2688:"Amulets" In The Oxford Encyclopedia of Ancient Egypt
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ceremony being performed on a mummy before the tomb.
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such as these were a common illustration in Egyptian
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Egyptian Religion: Egyptian Ideas of the Future Life
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Egyptian Religion: Egyptian Ideas of the Future Life
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Egyptian Religion: Egyptian Ideas of the Future Life
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Egyptian Religion: Egyptian Ideas of the Future Life
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Egyptian Religion: Egyptian Ideas of the Future Life
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Egyptian Religion: Egyptian Ideas of the Future Life
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functioned as the earliest manual to the afterlife.
1798:, these texts were used exclusively by the Egyptian
224:
281:
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2008:(the 12 hours of night and the underworld) on the
2762:. New York: Bell Publishing Company. p. 190.
2660:. New York: Bell Publishing Company. p. 194.
2382:. Foreword by Fredrik Hiebert. Washington, D.C.:
2898:Journal of the American Research Center in Egypt
2443:Encyclopedia of the Archaeology of Ancient Egypt
2000:), the ram-headed form of Ra when traveling the
1934:near the bier of a mummy, thirteenth century BCE
1839:, the Book of the Dead was normally recorded on
1782:Pyramid Text within the burial pyramid of Teti I
3198:
3196:
3082:(MA). University of Memphis. pp. V, 61–64.
3023:. San Francisco: Chronicle Books. p. 168.
3051:Faulkner, R. O. (1985). Andrews, Carol (ed.).
2816:
2814:
2707:Record of the Art Museum, Princeton University
3216:
3214:
2786:
2784:
2244:Depiction of the "Field of Reeds" within the
2232:Painting of Aaru in the tomb of Sennedjem in
1711:of the deceased. Extract from the Papyrus of
1616:
8:
2858:"Minor Netherworld Deities of Ancient Egypt"
72:. If not, he is eaten by the waiting Ammit.
2518:The Ancient Egyptian Books of the Afterlife
2503:The Ancient Egyptian Books of the Afterlife
2488:The Ancient Egyptian Books of the Afterlife
2473:The Ancient Egyptian Books of the Afterlife
2458:The Ancient Egyptian Books of the Afterlife
1638:were centered around a variety of complex
1623:
1609:
225:
83:
2428:Egyptological Essays on State and Society
2099:The Weighing of the Heart in the Hall of
3180:Budge, Sir Ernest Alfred Wallis (1901).
2824:Death and the Afterlife in Ancient Egypt
2134:"Devourer of the Dead", and (above) the
2094:
1984:
1642:that were influenced by many aspects of
2315:
2299:Ancient Egyptian conception of the soul
1815:the Pyramid Texts were replaced by the
95:
2882:
2880:
2878:
33:This detail scene from the Papyrus of
3053:The Ancient Egyptian Book of the Dead
7:
2373:
2371:
2600:The Journal of Egyptian Archaeology
2304:Ancient Egyptian funerary practices
2058:'. All are guarded by gate deities.
1691:Ancient Egyptian funerary practices
1681:used the objects before they died.
3221:Budge, E. A. Wallis (2013-02-20).
2326:. Egyptartsite.com. Archived from
1898:played in the Egyptian afterlife.
1636:Ancient Egyptian afterlife beliefs
25:
2793:Studien zur Altägyptischen Kultur
3286:Eyptian Ideas Of The Future Life
2278:
1855:The 11th hour of the book Amduat
1592:
106:
3224:Egyptian Ideas of the Afterlife
2827:. University of Chicago Press.
2016:(left and front of barque) and
1765:Ancient Egyptian funerary texts
1580:Church of the Most High Goddess
2983:Wilkinson, Richard H. (1992).
2378:Williams, Ann R., ed. (2022).
2103:as depicted in the Papyrus of
1:
2821:Taylor, John H. (2001–2004).
1723:
38:
3283:Budge, E. A. Wallis (1908).
3093:Budge, E. A. Wallis (1911).
2968:Coogan, Michael D. (2013).
2938:Coogan, Michael D. (2013).
2324:"Egyptian Book of the Dead"
2107:(19th Dynasty, c. 1300 BCE)
3328:
3076:Boyschou, Melissa (2011).
2773:Morenz, Siegfried (1960).
2740:Morenz, Siegfried (1960).
2690:. Oxford University Press.
2612:10.1177/030751330509100103
2407:Morenz, Siegfried (1960).
2221:
1762:
1688:
3312:Ancient Egyptian religion
3262:10.1080/03085695008591952
3159:10.1163/15685330-12341088
2886:Wilkinson 2003, pp. 81–2.
2536:www.spurlock.illinois.edu
2294:Ancient Egyptian religion
1792:ancient Egyptian pyramids
339:
3203:Cooney, Kathlyn (Kara).
2557:Near Eastern Archaeology
2422:Amenta, Alessia (2002).
2350:The Massachusetts Review
2039:, researchers uncovered
1981:Journey to the afterlife
1847:Books of the Netherworld
1599:Ancient Egypt portal
3227:. Courier Corporation.
2686:Andrews, Carol (2007).
2516:Hornung, Erik (1999).
2501:Hornung, Erik (1999).
2486:Hornung, Erik (1999).
2471:Hornung, Erik (1999).
2456:Hornung, Erik (1999).
2253:
2237:
2139:
2124:
2108:
2082:Ancient Egyptians saw
2079:
2059:
2024:
2004:on the subterrestrial
1935:
1856:
1783:
1730:
1112:Souls of Pe and Nekhen
362:Amenhotep, son of Hapu
81:
2701:Liszka, Kate (2015).
2243:
2231:
2130:
2122:
2098:
2077:
2053:
1988:
1922:
1915:Mummification process
1854:
1813:Middle Kingdom period
1781:
1698:
32:
18:Weighing of the Heart
2445:. NY, NY: Routledge.
2286:Ancient Egypt portal
2091:Judgment of the dead
1821:The Book of Two Ways
1701:Opening of the Mouth
2569:10.1086/NEA41103940
2384:National Geographic
2248:, currently at the
1996:(commonly known as
1794:. Beginning in the
1272:Symbols and objects
1259:The Indestructibles
1149:Hermes Trismegistus
3186:. Open Court Pub.
3127:. 17 February 2015
2847:Taylor 2010, p.143
2254:
2238:
2140:
2125:
2109:
2080:
2060:
2025:
2012:barque along with
1936:
1857:
1837:New Kingdom period
1796:Old Kingdom period
1784:
1731:
1521:Books of Breathing
555:Four sons of Horus
82:
3147:Vetus Testamentum
3030:978-0-8118-0767-8
2862:www.touregypt.net
2775:Egyptian Religion
2742:Egyptian Religion
2441:Bard, KA (1999).
2409:Egyptian Religion
2393:978-1-4262-2263-4
2144:Assessors of Maat
1959:Funeral offerings
1879:Book of the Earth
1685:Funeral practices
1633:
1632:
1576:Kemetic Orthodoxy
1551:Related religions
1533:Book of the Earth
1223:
1222:
78:books of the dead
16:(Redirected from
3319:
3291:
3290:
3280:
3274:
3273:
3245:
3239:
3238:
3218:
3209:
3208:
3200:
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2365:
2345:
2339:
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2336:
2335:
2320:
2288:
2283:
2282:
2281:
2177:Book of the Dead
2173:Book of the Dead
2037:Pyramid of Khufu
1886:Books of the Sky
1833:Book of the Dead
1827:Book of the Dead
1728:
1725:
1720:Book of the Dead
1644:Egyptian culture
1625:
1618:
1611:
1597:
1596:
1595:
1529:Book of the Dead
1334:Egyptian obelisk
780:Kothar-wa-Khasis
226:
192:Offering formula
110:
99:
98:Ancient Egyptian
84:
50:feather of truth
43:
40:
21:
3327:
3326:
3322:
3321:
3320:
3318:
3317:
3316:
3297:
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3119:
3118:
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3107:
3092:
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3087:
3075:
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3070:
3063:
3050:
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3035:
3033:
3031:
3016:
3015:
3011:
3001:
2999:
2997:
2982:
2981:
2977:
2967:
2966:
2962:
2953:Budge, Wallis.
2952:
2951:
2947:
2937:
2936:
2932:
2923:Budge, Wallis.
2922:
2921:
2917:
2895:
2894:
2890:
2885:
2876:
2867:
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2856:
2855:
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2842:
2835:
2820:
2819:
2812:
2790:
2789:
2782:
2772:
2771:
2767:
2758:Budge, Wallis.
2757:
2756:
2749:
2739:
2738:
2734:
2700:
2699:
2695:
2685:
2684:
2680:
2671:Budge, Wallis.
2670:
2669:
2665:
2656:Budge, Wallis.
2655:
2654:
2650:
2641:Budge, Wallis.
2640:
2639:
2635:
2597:
2596:
2592:
2554:
2553:
2549:
2540:
2538:
2530:
2529:
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2515:
2514:
2510:
2500:
2499:
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2440:
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2421:
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2416:
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2401:
2394:
2386:. p. 109.
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2322:
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2317:
2312:
2284:
2279:
2277:
2274:
2226:
2220:
2211:
2190:
2169:
2093:
1983:
1961:
1917:
1904:
1888:
1875:Book of Caverns
1849:
1829:
1809:
1776:
1767:
1761:
1759:Afterlife texts
1740:
1726:
1693:
1687:
1629:
1593:
1591:
1586:
1585:
1552:
1544:
1543:
1525:Book of Caverns
1507:
1499:
1498:
1319:Crook and flail
1274:
1264:
1263:
1234:
1226:
1225:
1224:
1219:
335:
277:
222:
207:
206:
178:
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169:
118:
97:
41:
23:
22:
15:
12:
11:
5:
3325:
3323:
3315:
3314:
3309:
3299:
3298:
3293:
3292:
3275:
3240:
3233:
3210:
3192:
3172:
3153:(4): 607–621.
3137:
3112:
3105:
3085:
3068:
3061:
3043:
3029:
3009:
2995:
2975:
2960:
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2874:
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2810:
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2590:
2547:
2523:
2508:
2493:
2478:
2463:
2448:
2433:
2414:
2399:
2392:
2367:
2356:(4): 489–506.
2340:
2314:
2313:
2311:
2308:
2307:
2306:
2301:
2296:
2290:
2289:
2273:
2270:
2250:British Museum
2246:Papyrus of Ani
2234:Deir el-Medina
2222:Main article:
2219:
2216:
2210:
2207:
2189:
2186:
2168:
2165:
2092:
2089:
2056:Field of Reeds
1982:
1979:
1964:was named the
1960:
1957:
1916:
1913:
1903:
1900:
1887:
1884:
1848:
1845:
1828:
1825:
1808:
1805:
1775:
1772:
1763:Main article:
1760:
1757:
1739:
1736:
1727: 1300 BC
1707:attending the
1689:Main article:
1686:
1683:
1631:
1630:
1628:
1627:
1620:
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1605:
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1512:Funerary texts
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750:Khenti-Amentiu
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526:Cavern deities
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93:
92:
42: 1375 BC
24:
14:
13:
10:
9:
6:
4:
3:
2:
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3234:9780486158679
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3141:
3138:
3126:
3122:
3121:"gizmodo.com"
3116:
3113:
3108:
3106:9780404113353
3102:
3099:. AMS Press.
3098:
3097:
3089:
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3081:
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3062:0-7141-0946-0
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2996:0-500-27751-6
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2834:9780226791647
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2359:
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2344:
2341:
2330:on 2012-09-26
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2258:Fifth Dynasty
2251:
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2201:
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2019:
2015:
2011:
2007:
2003:
1999:
1995:
1991:
1987:
1980:
1978:
1975:
1974:
1969:
1968:
1958:
1956:
1954:
1953:false witness
1949:
1945:
1940:
1939:Mummification
1933:
1929:
1925:
1921:
1914:
1912:
1910:
1901:
1899:
1897:
1893:
1885:
1883:
1880:
1876:
1872:
1871:Book of Gates
1868:
1863:
1853:
1846:
1844:
1842:
1838:
1834:
1826:
1824:
1822:
1818:
1814:
1806:
1804:
1801:
1797:
1793:
1789:
1788:Pyramid Texts
1780:
1774:Pyramid Texts
1773:
1771:
1766:
1758:
1756:
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1668:
1664:
1659:
1657:
1653:
1652:Egyptian gods
1649:
1645:
1641:
1637:
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3146:
3140:
3129:. Retrieved
3124:
3115:
3095:
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3078:
3071:
3052:
3046:
3034:. Retrieved
3019:
3012:
3000:. Retrieved
2985:
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2969:
2963:
2954:
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2939:
2933:
2924:
2918:
2901:
2897:
2891:
2866:. Retrieved
2864:(in Russian)
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2556:
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2539:. Retrieved
2535:
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2472:
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2343:
2332:. Retrieved
2328:the original
2318:
2262:
2255:
2212:
2204:
2197:
2194:
2191:
2176:
2172:
2170:
2167:Lake of fire
2141:
2136:lake of fire
2110:
2081:
2061:
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2009:
2001:
1997:
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1989:
1972:
1966:
1962:
1948:heart scarab
1937:
1905:
1889:
1858:
1830:
1817:Coffin Texts
1810:
1807:Coffin Texts
1785:
1768:
1741:
1732:
1717:19th-Dynasty
1679:
1675:
1660:
1635:
1634:
1515:
1384:Imiut fetish
1379:Hypocephalus
1364:Hemhem crown
1344:Eye of Horus
1254:Land of Manu
1178:
1177:
1166:
1165:
1117:
1116:
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973:
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879:Nebethetepet
872:
871:
785:
784:
755:Khenti-kheti
733:
732:
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670:
572:
571:
567:Gate deities
560:
559:
548:
547:
531:
530:
519:
518:
467:
466:
341:
122:
48:against the
26:
3250:Imago Mundi
2904:: 221–252.
2799:: 193–210.
2218:Sekhet-Aaru
1930:(right) as
1926:(left) and
1892:Book of Nut
1753:Grave goods
1562:Hermeticism
1489:Was-sceptre
1444:Seqtet boat
822:Mehet-Weret
654:Harpocrates
479:Banebdjedet
442:Arensnuphis
3301:Categories
3131:2016-10-11
2868:2018-04-23
2563:(4): 230.
2541:2018-04-30
2334:2012-08-18
2310:References
2041:Khufu ship
1745:false door
1572:Kemeticism
1494:Winged sun
1459:Set animal
1399:Matet boat
1314:Corn mummy
1210:Werethekau
1042:Sebiumeker
842:Meretseger
703:Ikhemu-sek
639:Hermanubis
543:Duau (god)
160:Philosophy
155:Numerology
3307:Afterlife
3036:1 October
3002:1 October
2719:0032-843X
2628:162109010
2606:: 37–53.
2585:166450284
1656:afterlife
1464:Shen ring
1454:Serpopard
1429:Ouroboros
1349:Eye of Ra
1309:Cartouche
1233:Locations
1156:Tjenenyet
1139:Ta-Bitjet
1082:Shesmetet
1000:Renenutet
985:Raet-Tawy
899:Nehmetawy
847:Meskhenet
609:Hedjhotep
452:Assessors
188:Offerings
177:Practices
143:Mythology
128:Cosmology
123:Afterlife
74:Vignettes
70:afterlife
52:, by the
3256:: 5–17.
3167:23496681
2910:27801614
2805:25152890
2727:26388759
2713:: 4–19.
2577:41103940
2430:: 18–26.
2362:25091798
2272:See also
2084:Wepwawet
2010:Mesektet
1928:Nephthys
1877:and the
1869:and the
1800:pharaohs
1749:Pharaohs
1648:Religion
1389:Khepresh
1205:Wepwawet
1190:Wadj-wer
894:Nehebkau
889:Nefertem
802:Mandulis
740:Kebechet
728:Iusaaset
661:Heryshaf
599:Hatmehit
417:Apedemak
306:Nephthys
202:Pyramids
183:Funerals
100:religion
89:a series
87:Part of
64:-headed
56:-headed
3270:1149949
3188:mother.
3125:Gizmodo
2620:3822392
2188:Rebirth
2105:Hunefer
2068:deities
1902:Coffins
1841:papyrus
1811:In the
1713:Hunefer
1640:rituals
1567:Thelema
1557:Atenism
1484:Ushabti
1434:Pschent
1424:Neshmet
1354:Griffin
1324:Deshret
1129:Taweret
1124:Tatenen
1057:Serapis
1047:Sekhmet
1020:Resheph
963:Qed-her
914:Nekhbet
884:Nebtuwi
745:Khensit
713:Imhotep
708:Imentet
604:Hedetet
457:Astarte
392:Andjety
367:Amesemi
215:Deities
197:Temples
117:Beliefs
35:Hunefer
3268:
3231:
3165:
3103:
3059:
3027:
2993:
2908:
2831:
2803:
2725:
2717:
2626:
2618:
2583:
2575:
2390:
2360:
2209:Gender
2182:Am-heh
2153:Anubis
2064:pylons
1998:Afu-Ra
1867:Amduat
1705:Anubis
1671:Osiris
1517:Amduat
1479:Uraeus
1469:Sphinx
1449:Serekh
1439:Scarab
1404:Medjed
1359:Hedjet
1244:Benben
1215:Wosret
1200:Wepset
1185:Wadjet
1102:Sopdet
1087:Shezmu
1067:Seshat
1062:Serket
1005:Renpet
990:Rekhyt
968:Qetesh
931:Pakhet
857:Mnevis
832:Menhit
812:Mafdet
807:Medjed
792:Maahes
775:Khonsu
765:Kherty
760:Khepri
624:Hemsut
594:Hathor
589:Hauron
514:Buchis
499:Ba-Pef
484:Bastet
412:Anuket
407:Anubis
382:Amu-Aa
377:Am-heh
331:Tefnut
316:Osiris
283:Ennead
268:Naunet
258:Kauket
248:Hauhet
243:Amunet
230:Ogdoad
60:. The
58:Anubis
54:jackal
3266:JSTOR
3163:JSTOR
2906:JSTOR
2801:JSTOR
2723:JSTOR
2624:S2CID
2616:JSTOR
2581:S2CID
2573:JSTOR
2358:JSTOR
2161:Ammit
2157:Thoth
2132:Ammit
2022:Mehen
1932:kites
1738:Tombs
1709:mummy
1667:Horus
1506:Texts
1419:Nemes
1409:Menat
1394:Kneph
1369:Hennu
1195:Weneg
1144:Thoth
1107:Sopdu
1097:Sobek
1052:Seker
1037:Satis
1015:Repyt
958:Qebui
941:Petbe
936:Perit
919:Neper
909:Nemty
904:Neith
862:Montu
837:Meret
827:Mehit
817:Mehen
797:Ma'at
770:Khnum
723:Iunit
678:Iabet
649:Horus
644:Hesat
634:Heqet
629:Henet
619:Hemen
538:Dedun
504:Bennu
402:Anput
397:Anhur
372:Ammit
357:Akhty
148:Index
138:Ma'at
66:Thoth
3229:ISBN
3101:ISBN
3057:ISBN
3038:2022
3025:ISBN
3004:2022
2991:ISBN
2829:ISBN
2715:ISSN
2388:ISBN
2266:Nile
2224:Aaru
2149:Maat
2114:Maat
2101:Maat
2018:Heka
2006:Nile
2002:Duat
1924:Isis
1909:Maat
1831:The
1786:The
1715:, a
1699:The
1663:Duat
1474:Tyet
1414:Nebu
1329:Djed
1299:Atet
1294:Atef
1289:Ankh
1284:Abtu
1279:Aani
1249:Duat
1239:Aaru
1173:Unut
1161:Tutu
1134:Tayt
1077:Shed
1072:Shai
946:Ptah
693:Igai
614:Heka
584:Hapi
494:Bata
474:Babi
462:Aten
437:Aqen
427:Apis
422:Apep
387:Anat
352:Aker
347:Aati
301:Isis
291:Atum
238:Amun
219:list
165:Soul
133:Duat
62:ibis
46:Maat
3258:doi
3155:doi
2608:doi
2565:doi
2199:bꜣw
2014:Sia
1994:Afu
1992:or
1896:Nut
1092:Sia
1032:Sah
995:Rem
867:Mut
852:Min
718:Ipy
698:Ihy
688:Iat
683:Iah
509:Bes
489:Bat
447:Ash
432:Apt
326:Shu
321:Set
311:Nut
296:Geb
263:Kek
253:Heh
3303::
3264:.
3252:.
3213:^
3195:^
3161:.
3151:62
3149:.
3123:.
2902:43
2900:.
2877:^
2860:.
2813:^
2797:31
2795:.
2783:^
2750:^
2721:.
2711:74
2709:.
2705:.
2622:.
2614:.
2604:91
2602:.
2579:.
2571:.
2561:73
2559:.
2534:.
2426:.
2370:^
2354:42
2352:.
2151:.
2033:Ra
1990:Af
1973:Ba
1967:Ka
1944:Ra
1862:Ra
1724:c.
1646:.
1578:•
1535:•
1531:•
1527:•
1523:•
1519:•
980:Ra
666:Hu
579:Ha
273:Nu
190::
91:on
39:c.
3289:.
3272:.
3260::
3254:7
3237:.
3207:.
3169:.
3157::
3134:.
3109:.
3065:.
3040:.
3006:.
2912:.
2871:.
2837:.
2807:.
2729:.
2630:.
2610::
2587:.
2567::
2544:.
2396:.
2364:.
2337:.
2252:.
2236:.
1729:)
1722:(
1624:e
1617:t
1610:v
1582:)
1574:(
1540:)
1514:(
1179:W
1167:U
1118:T
1026:S
974:R
952:Q
925:P
873:N
786:M
734:K
672:I
573:H
561:G
549:F
532:D
520:C
468:B
342:A
221:)
217:(
80:.
37:(
20:)
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