The Tomb Of Tutankhamen Essay Research Paper — страница 4

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mummiform statuettes, made of wood, terracotta, faience or metal, and in some cases left in the tomb in their hundreds. The shabtis (a name that means ‘answerers’) were intended to work in the Afterlife in place of the deceased, who could command them by reciting a special spell. In the New Kingdom especially the shabtis were considered as chattels, not unlike slaves. In Tutankhamen’s tomb, a staggering total of 413 shabtis was found, arranged in 26 coffers placed in the Annex and in the Treasury, but only 29 of them were inscribed with the text of the formula from the Book of the Dead. With the canopic chest, as seen in fig 1, the theme of fours in Egyptian thought and ritual is the most conspicuously manifest. While the embalmed heart was returned to the chest of the

deceased, the liver, lungs, stomach, and intestines were separately packaged, coffined, and stored. Each of these was then under the protection of one of the Sons of Horus, Imset (or Amset) for the liver, Hapi for the lungs, Duamutef for the stomach, and Kebekhsenuf for the intestines. Stone canopic chests typically have four chambers for the four coffins, closed with four stoppers, which themselves are either in the form of four human or of one human and three animal heads. With Tutankhamon we are fortunate to have the further equipment of the gilt shrine and sledge for the canopic chest, and the four guardian goddesses who watch over the whole, each identified by a symbolic device on her head: Isis watching over the liver from the southwest, her sister Nephthys watching over

the lungs from the northwest, Neith, the ancient goddess of Sais, watching over the stomach from the southeast, and finally Serket, a scorpion goddess, watching over the intestines from the northeast. The figures of these goddesses are masterpieces of art, now available in endless reproductions. Tutankhamen’s royal Golden Throne was found in the Antechamber. The throne was made of wood covered with sheet gold, and adorned with semiprecious stones and coloured glass paste. His wife, Queen Ankhesenamun, whose head is adorned with two tall plumes and a sun disk, stands before the pharaoh, languidly seated on a throne; the queen places one hand on his shoulder while in her other she proffers a vase of scented unguents. The rays of the sun god Aten shine upon the royal couple and

endow them with vital energy. The influence of Amarna art and religious conceptions can be clearly seen in the sensitivity and naturalism of this scene. There was also a wooden shrine covered with thick gold foil, set on a wooden sledge encased with silver leaf, found in the Antechamber of the tomb. Originally it must have contained a gold statuette of the pharaoh, stolen during one of the two episodes of tomb-robbery which took place in antiquity. The walls of the shrine are covered with scenes executed with exquisite craftsmanship depicting scenes of hunting and everyday life, featuring the pharaoh and his wife, Ankhesenamun. A ivory headrest, depicting the god Shu, the god of air and breath, was found in the annex. It was there to ensure a supply of air for the sleeper (dead

or alive). It was a symbol of resurrection, because it enabled the head to breath, by lifting it up from the prostrate position of death. There was also a pair of wooden sandals, overlaid with marquetry veneer of bark, green leather and gold foil stucco. The sole was decorated with figures of Asiatics and Negroes where the king could trample on them. These shoes, however are very uncomfortable to wear and it seems they were constructed for the king to wear in his next life. A number of lamps were found in the burial chamber, placed there for the King to use as he made his journey to the underworld. They were amazing works of art, decorated with detailed paintings of the king and queen. This was also the resting place of the three coffins, and of course, the mummy. The mummy

itself is an excellent example of the Egyptians belief in the after-life. The concept of mummification was practiced because of the belief that after death the soul would return to the body and give it life and breath. Household equipment and food were placed in the tomb to provide for a person’s needs in the afterworld. The ceremony “opening of the mouth” was carried out by priests on both the mummy and the mummy case in order to prepare the deceased for the journey to the afterworld. This was an elaborate ritual which involved purification, censing (burning incense), anointing and incantations, as well as touching the mummy with ritual objects to restore the senses. Inside the bandages that wrapped the mummy, lay a number of different objects the King was supplied with