Essay on Egyptian Life after Death

Introduction

Death is not merely a new beginning. It goes without stating that appeal for mysteries of Ancient Egypt barely stops to exist. For example, the statement 'life is a fresh beginning', has turned out to be somewhat ordinary. Many people assume that traditionally, Egyptians perceived their existence on earth as not being of importance since it is only a type of prelude for their life after death. Undoubtedly, prehistoric Egyptians were scared of death and would envisage what happens in their spirit world. Except in what we hear from imaginative stories, no person has ever come back to life to tell of the afterlife experiences. Hence, ancient Egyptians beliefs on afterlife deserve some attention. This essay discusses how Egyptians believed and treated life after death as well as how we treat the afterlife today.

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Death in Ancient Egypt

The Egyptians perceived life on earth as one stage and death as the start of another phase. They assumed that human existence did not come to an end through death and that endurance of the body played a new role in the afterlife (Fleming & Lothian, 2011). Individuals were terrified of death. Every individual; the impoverished as well as the pharaohs would ultimately pass away. Therefore, death is seen as inevitability. Death is regarded as a decisive moment in which individuals changed and started existing in a new form in a different world. Egyptians viewpoints about the kind of the spirit world are relatively intricate (Fleming & Lothian, 2011). Hence, no specific term in the olden Egyptian dialect reveals the idea of the current notion of a soul. In prehistoric periods, Egyptians believed that certain parts of an individual typically endured death (Emery, 1961). The central element was the ka - an individual's spirited strength - that usually depicts as 'a double' and dying is defined as joining one's ka. The component was meticulously associated with a person's body, and mummification intended to preserve an individual's body for the ka to return to the body for a comprehensive union (Canadian Museum of History, 2018).

Mummification

Mummification in the Egyptian culture is a replication of the whole conspicuous facet of Egyptian spiritual belief, that is, its fixation with immortality (Fleming and Lothian, 2011). This persistent belief in a hereafter could perhaps have been predisposed from the fact that the climate and soil conditions led to such notable conservation of the human body which might not be found under ordinary circumstances anywhere else in the universe. Therefore, nature itself inclined the beliefs of ancient Egyptians who created unique methods of preserving the human body. When it was time to lay a person to rest, the individual would have to go through the mummification process. Even though most persons who are mummified are those in the upper class and the royals, mummification for the other underprivileged individuals was not an option since they were also undergoing the process though it was minimal just for preserving the body. Egyptians mummified their dead since they believed they were guaranteeing their souls of a fruitful renaissance into the life after death. The whole mummification process was carried out in seventy days (IP Factly, 2015)

The Opening of the Mouth

The opening of the mouth was a ceremonious event carried out in preparation for the underworld. It included touching the mummified body with ritual items to reinstate senses, incantations,and anointing, burning incense, and purification (IP Factly, 2015). During mummification, the embalmer would get rid of all the inner organs such as the lungs, stomach, and liver because they readily decompose. The organs would then be individually placed in four canopic vessels made of stone or wood. The jars' lids symbolized the heads of Horus' four sons (Canadian Museum of History, 2018). Qebehsenuef (a god with a falcon), shielded the intestines; Duamutef (the god with a jackal-head) shielded the stomach. Hapi (baboon headed) was for the lungs, while Imesty (human-head) looked after the liver. Egyptians were also buried with their belongings such as pets, gold, food and household items to cater to their needs in the life after death. The heart was the only internal organ which is not removed since it is believed that the heart was where the soul was and by keeping it intact it could aid in the test of weighing the heart. The extracted organs including the eyes and brain were dried out for forty days after which the embalmers would cover the skin with oils to give it a lively look. The body is then covered with fine linen of ninety yards (Emery, 1961). Between coats of wrapping, amulets were placed to guarantee safe passage and shield the body through the underworld. In the last stage of preparation, a priest would chant spells from the 'Book of the Dead' to repel tribulations (Emery, 1961). Then the dead's face would be painted on the tomb, coffin, and linen to make sure the soul manages to get back to its body.

The Journey of the Afterworld

After mummification, the soul (ka) of the dead is sent on a journey to find a good life after death. The dead had to go through seven gates, enchanting a magical incantation correctly at each entrance before reaching the land of the gods (IP Factly, 2015). The Egyptians believed that as the souls enter the underworld, they would be received by Anubis and Osiris who was the leader of the underworld (god of eternity). If the soul passes Osiris' challenge of asking for the secret name, then Anubis takes over leading it through a mud cave to the Hall of Two Truths where Thoth-a god symbolized by the man with the head on an ibis - would then take the soul through its actions in life. Osiris then proceeds to weigh the heart of the dead on a scale against the feather which symbolized truth. Besides the scale, stood Amemet the lady demon. The dead would only pass the test if the heart weighs as light as a feather and if it turns out heavier, then Amemet is permitted to consume the soul. If the deceased get to paradise, then they would have reached a good place. At this point, the 'Ka' returns to the body as the 'Ba' (spirit). The spirit had the liberty to leave the tomb and roam the earth but was required to get back at night. The pharaoh is believed to be the only one with a 'Ba' while the other Egyptians passed onto the realm of darkness after death. It is also believed that the dead Pharaohs ascended to the sky and dwelled with the stars (IP Factly, 2015).

Modern Belief of the Afterlife

The mummification process is still put into consideration as a 'lost art' by people who would rather uphold a fascinating mystery than being dissatisfied with a simple account. The pyramids and royal tombs like King Djoser's step pyramid (Saqqara) located along the Nile define edifices with significant religious intentions (Emery 1961). Today, different religions have different beliefs about life after death and treat the bodies in different ways. For instance, Christians believe that if one follows and believes in Jesus, then they will have eternal life in heaven and if they fail to, then they end up in hell (Flannely, 2017). Even though Christians previously buried the dead, today, both burial and cremation are widely practiced. Muslims, on the other hand, believe that by living, they are preparing for the next realm of life. To Muslims, death is just a transition from one world to another. Muslims wash the dead bodies and wrap in a clean white garment and bury the body laying it on its right side as it faces the Makkah (Sarhill et al., 2001). The dead's family then proceed to offer pilgrimage, prayer, fasting, and charity on behalf of the deceased so that he can remain pure in the afterlife. Hindus believe that after death, the soul roams in a different world then comes back to the earth to continue its journey (Flannely, 2017). Hindus cremate the dead and carry out many ceremonies during the cremation process. Buddhists perceive death as taking a break from the secular realm and consider it as an awakening rather than a continuation of the soul (Flannely, 2017). Monks and members of the family declaim mantras and scriptures to help the dying individual to have a peaceful state of mind. Religion plays an immense role in the afterlife beliefs. Hence it cannot be ignored.

Conclusion

Concludingly, we see that Egyptians had religious beliefs in the afterlife. Religion and life were so intertwined that it would not be possible not to believe in life after death. Hence religion defined the Egyptians customs and culture. They came up with practices which would support their beliefs through mummification and the path to the spirit world. Even though the privileged had more elaborate funerals than the deprived, every person is buried in accord with the essential rites. With time, the Egyptians believe, and rites could not have endured, although it led to a history which can now be referred to about the ancient Egyptian way of treating the dead and preparation for a good afterlife. Individuals and communities have diverse reasons as to why they believe in the afterlife. For some, it could be their religious belief, gives them a right to be moral, provides a sense of purpose or justice in life which could be for comfort or hope.

References

Canadian Museum of History(2018). Mysteries of Egypt. Retrieved from Canadian Museum of History: https://www.historymuseum.ca/cmc/exhibitions/civil/egypt/egypte.shtml#menu.

Emery, W. B. (1961). Archaic Egypt (Vol. 462). London: Penguin books.

Flannelly, K. J. (2017). Belief in God and Life-After-Death Among American Adults. In Religious Beliefs, Evolutionary Psychiatry, and Mental Health in America (pp. 143-152). Springer, Cham.

Fleming, F., & Lothian, A. (2011). Ancient Egypt's Myths and Beliefs. The Rosen Publishing Group.

IP Factly (2015). Ancient Egypt Afterlife Beliefs. Fun Facts You Need to Know! Retrieved 6 June 2018, from http://ipfactly.com/ancient-egypt-afterlife-beliefs/

Sarhill, N., LeGrand, S., Islambouli, R., Davis, M. P., & Walsh, D. (2001). The terminally ill Muslim: death and dying from the Muslim perspective. American Journal of Hospice and Palliative Medicine, 18(4), 251-255.