Living with the Dead: Ancestor Worship and Mortuary Ritual by Nicola Harrington

By Nicola Harrington

Residing with the lifeless offers a close research of ancestor worship in Egypt, utilizing a various variety of fabric, either archaeological and anthropological, to check the connection among the residing and the lifeless. Iconography and terminology linked to the deceased show vague transformations among the blessedness and malevolence and that the powerful spirit of the lifeless required consistent propitiation within the type of worship and choices. quite a number proof is gifted for mortuary cults that have been in operation all through Egyptian background and for many of the areas, akin to the home, shrines, chapels and tomb doors, the place the dwelling may well engage with the lifeless. the non-public statue cult, the place photos of people have been commemorated as intermediaries among humans and the Gods is additionally mentioned. Collective gatherings and formality feasting observed the burial rites with separate, mortuary banquets helping retain ongoing ritual practices targeting the deceased. anything of a contradiction in attitudes is expressed within the proof for tomb theft, the reuse of tombs and funerary gear and the ways that groups handled the loss of life and burial of kids and others at the edge of society.

Review
"Harrington... investigates the mortuary cult and veneration of ancestors, with the linked rituals, statues, ancestor busts and stelae, ahead of discussing while and the place such interactions with the useless came about, and attitudes to the useless (including the affects of tomb theft, desecration, tomb reuse and the loss of life and burial of children), subsidized up with many black-and-white and color illustrations and a complete bibliography." (Sarah Griffiths old Egypt journal 1900-01-00)

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Extra resources for Living with the Dead: Ancestor Worship and Mortuary Ritual in Ancient Egypt

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213; Volokhine 2000: 166, fig. 115. See also the 19th/20th Dynasty ba pectoral of Sutymose (Bouquillon et al. 2005: 16, no. 6, Louvre AF 13043). 157 Davies and Gardiner 1948: pl. xxvi; Smith 1998: 221, fig. 376. 143 144 1. 159 Other than Fischer’s (1973) study of Cairo JE 88876 and related material, little attention seems to have been paid to the appearance of the ankh-symbol in non-royal contexts, and the subject would benefit from further research. In some royal and private imagery, the folded cloth that is often held by the deceased is substituted with an ankh or other symbol.

120 (Catalogue du Musée); Pischikova 1994: 71; Hartwig 2004: 234, fig. 33; cf. Queen Tiye, who holds an ankh-shaped bouquet in the tomb of Anen (TT 120), but a plain ankh in the tomb of Kheruef (TT 192); Davies 1928–9: fig. 1. 156 Schäfer 1986: 208, fig. 213; Volokhine 2000: 166, fig. 115. See also the 19th/20th Dynasty ba pectoral of Sutymose (Bouquillon et al. 2005: 16, no. 6, Louvre AF 13043). 157 Davies and Gardiner 1948: pl. xxvi; Smith 1998: 221, fig. 376. 143 144 1. 159 Other than Fischer’s (1973) study of Cairo JE 88876 and related material, little attention seems to have been paid to the appearance of the ankh-symbol in non-royal contexts, and the subject would benefit from further research.

442. 148 In his tomb at Deir el-Medina, Inherkhau is shown with an ankh suspended from his hand while he is accepting offerings (Figure 8). A New Kingdom stela from Abydos shows a woman offering to a deceased couple who are seated behind an offering table, reaching toward them with one hand and holding an ankh in the other, as if she is giving life (although not as explicitly as a deity). 157 The apparent connection between possessing an ankh and being a blessed spirit may explain some vignettes from the Book of the Dead where the deceased is shown holding Louvre C16-18: Kitchen 1961: 17.

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