query: what was the egyptian guide to the afterlife called

pos: Duat main goal of the dead. Ra travelled under the world upon his Atet barge from west to east, and was transformed from its aged Atum form into Khepri, the new dawning sun. The dead king, worshiped as a god, was also central to the mythology surrounding the concept of Duat, often depicted as being one with Ra. Along with the sun god the dead king had to travel through the Kingdom of Osiris, the Duat, using the special knowledge he was supposed to possess, which was recorded in the "Coffin Texts", that served as a guide to the hereafter not

pos: Ancient Egyptian afterlife beliefs 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. 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 Ra as they traveled through the afterlife, these texts primarily focused on the second half of the sun god's journey, which took

pos: Ancient Egyptian afterlife beliefs 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 The Book of Two Ways functioned as the earliest manual to the afterlife. The Book of the Dead was an extensive collection of spells that included material from both the Pyramid Texts and the Coffin Texts. In the New Kingdom period, papyrus was normally what the Book of the Dead was recorded on. However, it could also be found on the tomb walls, coffins and the

pos: Ancient Egyptian literature built at Saqqara. The Pyramid Texts are chiefly concerned with the function of preserving and nurturing the soul of the sovereign in the afterlife. This aim eventually included safeguarding both the sovereign and his subjects in the afterlife. A variety of textual traditions evolved from the original Pyramid Texts: the Coffin Texts of the Middle Kingdom, the so-called "Book of the Dead", "Litany of Ra", and "Amduat" written on papyri from the New Kingdom until the end of ancient Egyptian civilization. Poems were also written to celebrate kingship. For example, at the Precinct of Amun-Re at Karnak, Thutmose III (r.

pos: Ancient Egyptian afterlife beliefs 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 the deceased about the paths he should take and the dangers he might face along the way. In the Middle Kingdom period the Pyramid texts were replaced by the Coffin Texts. 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.

neg: Ancient Egyptian afterlife beliefs need to be reborn in the netherworld. 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 soul to the underworld. Most of the 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 afterlife texts meant to help guide

neg: Ancient Egyptian afterlife beliefs previously lost. Ancient Egyptian afterlife beliefs Ancient Egyptian afterlife beliefs were centered around a variety of complex rituals, that were influenced by many aspects of Egyptian culture. Religion was a major contributor, since it was an important social practice that bound all Egyptians together. For instance, many of the Egyptian gods played roles in guiding the souls of the dead through the afterlife. 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

neg: Ancient Egyptian afterlife beliefs Ancient Egyptian afterlife beliefs Ancient Egyptian afterlife beliefs were centered around a variety of complex rituals, that were influenced by many aspects of Egyptian culture. Religion was a major contributor, since it was an important social practice that bound all Egyptians together. For instance, many of the Egyptian gods played roles in guiding the souls of the dead through the afterlife. 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

neg: Book of the Dead (Art Institute of Chicago) used to inscribe the funerary spells. In Ancient Egyptian spirituality, one can only completely achieve sanctity when confronted with death itself, meaning that the physical body is only one place where a person exists. Destruction of a person's body after death leads to an incomplete passing into the afterlife. Existence itself continues in the afterlife, experiences such as sexual and material pleasure do not stop after death. The Book of the Dead scroll was a culturally common item that is used as a guide into the afterlife. The Book of the Dead was a privately owned item, the spells only

neg: Mysteries of Isis evidence of Isiac afterlife beliefs outside Apuleius's work. They show that some of Isis's followers thought she would guide them to a better afterlife. These sources suggest the Isis cult had no firm picture of the afterlife and that Isiacs drew upon both Greek and Egyptian precedents to envision it. Some inscriptions say that the devotees would benefit from Osiris's enlivening water, while others refer to the Fortunate Isles of Greek tradition. None of them make specific reference to mystery rites, and the mysteries may not have been considered necessary for receiving Isis's blessing. The ancient Egyptians believed that Osiris

neg: Ancient Egyptian retainer sacrifices Ancient Egyptian retainer sacrifices Ancient Egyptian retainer sacrifice is a type of human sacrifice in which pharaohs and occasionally other high court nobility would have servants killed after the pharaohs' deaths to continue to serve them in the afterlife. In Egypt, retainer sacrifice only existed during the First Dynasty, from about 3100 BC to 2900 BC, slowly dwindling, and eventually dying out. Ancient Egyptians, like many cultures, believed in an afterlife and much of what remains of their civilization reflects this because only the temples, tombs and other religious structures survive well. One belief that was at the center of

neg: Ancient Egyptian retainer sacrifices out their assigned tasks. Ancient Egyptian retainer sacrifices Ancient Egyptian retainer sacrifice is a type of human sacrifice in which pharaohs and occasionally other high court nobility would have servants killed after the pharaohs' deaths to continue to serve them in the afterlife. In Egypt, retainer sacrifice only existed during the First Dynasty, from about 3100 BC to 2900 BC, slowly dwindling, and eventually dying out. Ancient Egyptians, like many cultures, believed in an afterlife and much of what remains of their civilization reflects this because only the temples, tombs and other religious structures survive well. One belief that was

neg: Ancient Egyptian afterlife beliefs to return. To many Egyptians the tomb was seen as a home for the dead, so it was customary to leave offerings near the body of the deceased. Egyptians believed that even after one's death their spirit would live because their life force was a separate entity that could detach itself from the body. This life force was called the Ka, and was consider to be one part of what the Egyptian believed to be the immortal soul. The Ba was another part of the soul that had increased mobility and dwelled within the Ka. Offerings that were left for

neg: Maat could consume those who failed. The image would be the vertical heart on one flat surface of the "balance scale" and the vertical Shu-feather standing on the other balance scale surface. Other traditions hold that Anubis brought the soul before the posthumous Osiris who performed the weighing. While the heart was weighed the deceased recited the 42 Negative Confessions as the Assessors of Maat looked on. Egyptians were often entombed with funerary texts in order to be well equipped for the afterlife as mandated by ancient Egyptian funerary practices. These often served to guide the deceased through the afterlife, and

neg: Funerary text Funerary text Funerary texts or funerary literature feature in many belief systems. Its purpose is usually to provide guidance to the newly deceased or the soon-to-be-deceased about how to survive and prosper in the afterlife. The most famous example of funerary literature is that of the ancient Egyptians, whose "Book of the Dead" was buried with the deceased to guide him or her through the various trials that would be encountered before being allowed into the afterlife. The "Book of the Dead" followed a tradition of Egyptian funerary literature that dated back as far as the 26th century BC. Similar

neg: Ancient Egyptian afterlife beliefs to helping others achieve eternity was a vital component to Egyptian culture, as demonstrated by the gallant boats buried with their rulers. Additionally, an alternate vehicle for entrance to the underworld was the coffin. While king's 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 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

neg: Ancient Egyptian afterlife beliefs the deceased's soul to the afterlife, something that was attainable to all. 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, too, evolved, becoming more complex and extensive in nature. The Pyramid Texts were the first religious spells to be carved into the walls of royal ancient Egyptian pyramids. Beginning in the Old Kingdom period, these texts were used exclusively by the Egyptian pharaohs to decorate the walls of their tombs. However, Egyptian Queens and high-ranking government officials soon

neg: Ancient Egyptian retainer sacrifices and what belonged to him in his life on earth, belonged to him in the afterlife also. Dr. David O'Connor, from New York University Institute of Fine Arts, proposes that subjects of a king being willing to escort him into the afterlife demonstrates that a change had occurred in the way the Egyptians viewed their king. As is common with most Egyptian archeology, the plundering and destructive excavation of tombs, both in the past and the present, for tomb riches, has hindered the ability to gain as much knowledge about retainer sacrifices as would be available if the tombs were

neg: Coffin Texts says: A few coffins from the Middle Egyptian necropolis of el-Bersheh (Deir el-Bersha) contain unique graphical representations of the realm of the afterlife, along with spells related to the journey of the deceased through the Duat. This collection, called "the Book of Two Ways", was the first example of an Ancient Egyptian map of the underworld. The Book of Two Ways is a precursor to the New Kingdom books of the underworld as well as the Book of the Dead, in which descriptions of the routes through the afterlife are a persistent theme. The two ways depicted are the land

neg: Ancient Egyptian afterlife beliefs between kings and common people. After entry, spirits were presented to another prominent god, Osiris. 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 and were guided to Osiris to be born again. In order to achieve the ideal afterlife, many practices must 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

neg: Ancient Egyptian funerary practices deceased pleaded to Osiris, among 42 judges, that they had not committed sin, which is known as a "negative confession." The 42 judges assessed how virtuous the life of the deceased was, and this represented the principle element of the deceased entering the afterlife. After passing judgement, the family and friends of the deceased celebrated them and boasted about their righteousness to attain entry into the afterlife. Although the types of burial goods changed throughout ancient Egyptian history, their purpose to protect the deceased and provide sustenance the afterlife remained. From the earliest periods of Egyptian history, all Egyptians were

neg: Ancient Egyptian afterlife beliefs the dead included clothing and valuable ornaments. However, the most important offering was food, because even though the Ka was separated from the body it could still starve. 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 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

neg: Ancient Egyptian funerary practices order that he was comfortable with, but rather that it was what was written that mattered. The idea of judgement went as follows: in order to be considered for the admittance into the afterlife, those who died were obligated to undergo a multi-step judgement by certain gods. The concept and belief in judgement is outlined in the "Book of the Dead", a funerary text of the new kingdom. The Book of the Dead is composed of spells relating to the deceased and the afterlife. Spell 125, in particular, is understood to be delivered by the deceased at the outset of

neg: The Rough Guide to the Music of North Africa the "Chicago Reader", called the album's tracks "effortlessly tuneful", stating "this is what college radio in the Sudan should sound like." The Rough Guide to the Music of North Africa The Rough Guide to the Music of North Africa is a world music compilation album originally released in 1997. Part of the World Music Network Rough Guides series, the album contains five Algerian tracks, five Egyptian, two Sudanese, and two Moroccan, focusing mainly on modern music but including some traditional works. The compilation was produced by Phil Stanton, co-founder of the World Music Network. Adam Greenberg of AllMusic gave the

neg: Mehet-Weret Rebirth, so she was featured in one of the spells to help the humans make their way into the afterlife. The Book of the Dead is an important text in the Egyptian culture because it allows the audience to understand the different journeys that the ancient Egyptians believed in to get to the afterlife. Mehet-Weret Mehet-Weret () is an ancient Egyptian deity of the sky in ancient Egyptian religion. Her name means "Great Flood". She was mentioned in the Pyramid Texts. In ancient Egyptian creation myths, she gives birth to the sun at the beginning of time, and in art

neg: Funerary cult cultures. Funerary cults are especially associated with ancient Egypt, where it was common for royalty, those associated with royalty, cats, and the wealthy to be mummified. This practice was done so as to preserve their bodies for the journey to the afterlife. The deity Osiris, who was the dying and reviving god and Lord of the Egyptian afterlife, was usually depicted as a mummy in Egyptian art. Also at Bubastis, where Bast was worshiped, there was a massive cat cemetery. Cats were also thought to journey to the afterlife, usually to join their owners. These needed their own material goods

neg: Ancient Egyptian funerary practices were not taken, damnation would occur. Damnation meant that Egyptians would not experience the glories of the afterlife where they became a deified figure and would be welcomed by the Gods. Instead, damnation was depicted in the books of the underworld. It was a place of opposites; chaos, fire, and struggle. Different pages of the books of the underworld depict different perspectives of what happens during damnation. It discusses cutting out humanity and individuality from the person and reversing the cosmic order. Many mummies were provided with some form of funerary literature to take with them to the afterlife. Most

neg: Ancient Egyptian afterlife beliefs 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. To the Ancient Egyptians, the judgement 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 of immortality, judgement was one of the most important parts of the journey through the afterlife. As such,

neg: Pyramid Texts first person, but not uncommon for texts to be later changed to the third person. Often times this depended on who was reciting the texts and who they were recited for. Many of the texts include accomplishments of the Pharaoh as well as the things they did for the Egyptian people during the time of their rule. These texts were used to both guide the pharaohs to the afterlife, but also inform and assure the living that the soul made it to its final destination. The texts first appeared in the pyramid of the last pharaoh of the Fifth Dynasty,

neg: Ancient Egyptian concept of the soul the underworld", and to "grant memory always" to a person. In the Egyptian religion it was possible to die in the afterlife and this death was permanent. The tomb of Paheri, an Eighteenth dynasty nomarch of Nekhen, has an eloquent description of this existence, and is translated by James Peter Allen as: Ancient Egyptian concept of the soul The ancient Egyptians believed that a soul (kꜣ/bꜣ; Egypt. pron. ka/ba) was made up of many parts. In addition to these components of the soul, there was the human body (called the "ḥꜥ", occasionally a plural "ḥꜥw", meaning approximately "sum of bodily

neg: Dance in ancient Egypt the deceased and his family, especially in New Kingdom tombs, were not all professional and sometimes included close family relations. The scenes reflected what was hoped to be replayed in the afterlife. During the Middle and New Kingdom periods, a separate funeral dance was practiced dedicated to Hathor in the goddess's role as guide for the dead into the afterlife. It involved leaping or skipping and was accompanied by a sung or spoken prayer to the sounds of percussion, including the clapping of hands and sticks. Another specialized troupe of sacred dancers, "mww" or muu dancers, existed across the Kingdoms.

neg: Ancient Egyptian funerary practices the coffin, and provide supplementary protection to the dead body. The Ancient Egyptians translated the word "sarcophagus" to mean "possessor of life," and therefore, the sarcophagus would aid the deceased into the afterlife. One of the funerary practices followed by the Egyptians was preparing properly for the afterlife. Ka, the vital force within the Ancient Egyptian concept of the soul, would not return to the deceased body if embalming was not carried out in the proper fashion. In this case, the body decayed, and possibly became unrecognizable, which rendered the afterlife unattainable for the deceased person. If the proper precautions

neg: Ancient Egyptian afterlife beliefs many variations of judgement scenes appear in the Egyptian Afterlife Texts. Each soul that entered the afterlife was handled individually during judgement. Once the deceased finished their journey through the underworld, they arrived at the Hall of Maat. Here their purity would be the determining factor in whether they would be allowed to enter the Kingdom of Osiris. The deceased's first task was to correctly address each of the forty-two judges, 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

neg: QV66 spell for the Queen, is inscribed on the tomb. This spell is supposed to guide Nefertari on how to transform into a ba, which is a bird. For Nefertari to become a bird in the afterlife, it is promised freedom to move around. Ramesses’ affection for his wife, as written on her tomb's walls, shows clearly that Egyptian queens were not simply marriages of convenience or marriages designed to accumulate greater power and alliances, but, in some cases at least, were actually based around some kind of emotional attachment. Also poetry written by Ramesses about his dead wife is featured

neg: Ancient Egyptian funerary practices as the consumption of meat only took place during celebrations including funerary and mortuary rituals, and the practice of providing the deceased with offerings of cattle going back to the Predynastic Period. Ancient Egyptian funerary practices The ancient Egyptians had an elaborate set of funerary practices that they believed were necessary to ensure their immortality after death (the afterlife). These rituals and protocols included mummifying the body, casting magic spells, and burial with specific grave goods thought to be needed in the Egyptian afterlife. The ancient Egyptian burial process evolved over time as old customs were discarded and new ones

neg: Psychopomp psychopomp are the ancient Egyptian god Anubis, the Greek ferryman Charon and deities Hermes and Hecate, the Roman god Mercury, and the Etruscan deity Vanth. The form of Shiva as Tarakeshwara in Hinduism performs a similar role, although leading the soul to moksha rather than an afterlife. Additionally, in the Bhagavata Purana, the Visnudutas and Yamadutas are also messengers for their respective masters, Vishnu and Yama. Their role is illustrated vividly in the story of Ajamila. In many beliefs, a spirit being taken to the underworld is violently ripped from its body. In the Persian tradition, Daena, the Zoroastrian Self-guide,

neg: History of painting constant characteristic. Egyptian painting has close connection with its written language – called Egyptian hieroglyphs. Painted symbols are found amongst the first forms of written language. The Egyptians also painted on linen, remnants of which survive today. Ancient Egyptian paintings survived due to the extremely dry climate. The ancient Egyptians created paintings to make the afterlife of the deceased a pleasant place. The themes included journey through the afterworld or their protective deities introducing the deceased to the gods of the underworld. Some examples of such paintings are paintings of the gods and goddesses Ra, Horus, Anubis, Nut, Osiris and

neg: Ancient Egyptian funerary practices Ancient Egyptian funerary practices The ancient Egyptians had an elaborate set of funerary practices that they believed were necessary to ensure their immortality after death (the afterlife). These rituals and protocols included mummifying the body, casting magic spells, and burial with specific grave goods thought to be needed in the Egyptian afterlife. The ancient Egyptian burial process evolved over time as old customs were discarded and new ones adopted, but several important elements of the process persisted. Although specific details changed over time, the preparation of the body, the magic rituals, and grave goods were all essential parts of a

neg: Ancient Egyptian religion Egyptian history. Around the same time, Osiris became an important afterlife deity. "The Pyramid Texts," first written at this time, reflect the prominence of the solar and Osirian concepts of the afterlife, although they also contain remnants of much older traditions. The texts are an extremely important source for understanding early Egyptian theology. In the 22nd century BC, the Old Kingdom collapsed into the disorder of the First Intermediate Period. Eventually rulers from Thebes reunified the Egyptian nation in the Middle Kingdom (c. 2055–1650 BC). These Theban pharaohs initially promoted their patron god Montu to national importance, but during the

neg: Ancient Egyptian afterlife beliefs Nut, the Book of Day and the Book of Night. Carved into the ceiling of tombs these texts emphasized the role the goddess Nut played in the Egyptian Afterlife. 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 their structures evolved. By the New Kingdom, coffins had not only become more popular around the area, but were distributed for sale. The

neg: Egyptian mythology include minimal writing. The Egyptians began using writing more extensively in the Old Kingdom, in which appeared the first major source of Egyptian mythology: the "Pyramid Texts". These texts are a collection of several hundred incantations inscribed in the interiors of pyramids beginning in the 24th century BC. They were the first Egyptian funerary texts, intended to ensure that the kings buried in the pyramid would pass safely through the afterlife. Many of the incantations allude to myths related to the afterlife, including creation myths and the myth of Osiris. Many of the texts are likely much older than their

neg: Animal loss worship was common in the ancient world, influencing the burial practices of animals. Animal mummification was practiced in Ancient Egypt, and gave special significance to cats in some areas. Egyptians believed that mummification was imperative in order to gain admittance to the afterlife, and therefore the belief was that the mummification of these pets would ensure the animals’ immortality. Some Ancient Egyptian families believed that mummified pets would keep the deceased company in the afterlife. The most common Egyptian pets included cats, dogs, mongooses, monkeys, gazelles, and birds. Many Egyptians loved their pets, and the customary process of mourning the

neg: QV66 Queens, Nefertari's tomb once held the mummified body and representative symbolisms of her, like what most Egyptian tombs consisted of. Now, everything had been looted except for two thirds of the 5,200 square feet of wall paintings. For what still remains, these wall paintings characterized Nefertari's character. Her face was given a lot of attention to emphasize her beauty, especially the shape of her eyes, the blush of her cheeks, and her eyebrows. Some paintings were full of lines and color of red, blue, yellow, and green that portrayed exquisite directions to navigating through the afterlife to paradise. A flight

neg: Animal mummy the deceased company in the afterlife. The most common Egyptian pets included cats, dogs, mongooses, monkeys, gazelles, and birds. Many Egyptians loved their pets, and the customary process of mourning the loss of a loved pet included crying and shaving one’s eyebrows. Ancient Egyptian pets were given names like we name our pets today, evidenced by over 70 names deciphered inscriptions identifying pet dog mummies. Pets were often depicted on the tombs of Egyptians, indicating their masters’ affection toward the animals. Egyptians believed that mummification was imperative in order to gain admittance to the afterlife, and therefore the belief was

neg: Ancient Egyptian concept of the soul ancient Egyptians usually made no distinction between the mind and the heart with regard to emotion or thought. The two were synonymous. In the Egyptian religion, the heart was the key to the afterlife. It was essential to surviving death in the nether world, where it gave evidence for, or against, its possessor. Like the physical body ("ẖt"), the heart was a necessary part of judgement in the afterlife and it was to be carefully preserved and stored within the mummified body with a heart scarab carefully secured to the body above it to prevent it from telling tales. According

neg: Animal mummy Animal mummy Animal mummification originated in ancient Egypt. They mummified various animals. It was an enormous part of Egyptian culture, not only in their role as food and pets, but also for religious reasons. They were typically mummified for four main purposes—to allow beloved pets to go on to the afterlife, to provide food in the afterlife, to act as offerings to a particular god, and because some were seen as physical manifestations of specific gods that the Egyptians worshipped. Bast, the cat goddess is an example of one such deity. In 1888, an Egyptian farmer digging in the sand

neg: Ancient Egyptian religion was less likely to be expressed in writing. They are known mainly from inscriptions on statues and stelae left in sacred sites as votive offerings. Among the most significant and extensively preserved Egyptian writings are funerary texts designed to ensure that deceased souls reached a pleasant afterlife. The earliest of these are the Pyramid Texts. They are a loose collection of hundreds of spells inscribed on the walls of royal pyramids during the Old Kingdom, intended to magically provide pharaohs with the means to join the company of the gods in the afterlife. The spells appear in differing arrangements and

neg: Ancient Egypt afterlife. Despite the homogeneity of ancient Egyptian art, the styles of particular times and places sometimes reflected changing cultural or political attitudes. After the invasion of the Hyksos in the Second Intermediate Period, Minoan-style frescoes were found in Avaris. The most striking example of a politically driven change in artistic forms comes from the Amarna period, where figures were radically altered to conform to Akhenaten's revolutionary religious ideas. This style, known as Amarna art, was quickly abandoned after Akhenaten's death and replaced by the traditional forms. Beliefs in the divine and in the afterlife were ingrained in ancient Egyptian civilization

neg: Sha-Amun-en-su Egyptian beliefs, would continue using her gift in the afterlife. The Institute of Oriental Studies at the University of Chicago preserves in its collection another mummy, also in a sealed sarcophagus, called Meresamun ("Amun's beloved", in Egyptian language). Like Sha-Amun-en-su, she was also a singer of the Amun temple during the 22nd Dynasty and her mummy also boasts a kind of protection in her throat. Meresamun was about 30 years old at her death. Her mouth and throat are lined with a padded protection, apparently made with pressed earth and bandages. Based on these common characteristics between the two mummies,

neg: Book of the Dead (Art Institute of Chicago) ruler of the underworld. He is shown with green skin representing fertility, resurrection and rebirth in the afterlife. The importance of one's body being in complete form after death is a reference to Osiris's myth. In his myth, he is cut up into pieces but lives on in the realm of the dead, called the Duat. Osiris is often illustrated in Book of the Dead scrolls because of his direct connection to death and his significance in guiding one into the afterlife. The Book of the Dead is supposed to guide people through the physical landscapes of the Duat. Oftentimes

neg: Ancient Egyptian concept of the soul afterlife, by the time of the Middle Kingdom, not only were the burial chambers painted with depictions of favourite pastimes and great accomplishments of the dead, but there were also small figurines ("ushabti"s) of servants, slaves, and guards (and, in some cases beloved pets) included in the tombs, to serve the deceased in the afterlife. However, an eternal existence in the afterlife was, by no means, assured. Before a person could be judged by the gods, they had to be "awakened" through a series of funerary rites designed to reanimate their mummified remains in the afterlife. The main ceremony, the

neg: Judgement (afterlife) Judgement (afterlife) A central theme of many religions is what happens to people upon death. Almost all religions are greatly devoted to the afterlife, emphasizing that what you do in your current life affects what happens to you in the afterlife. This usually takes the form of judgement by a deity, in which ones deeds and characteristics in life determine either punishment or reward (when one has been mostly good). In Ancient Egypt, it was believed that upon death, one's fate in the afterlife was determined by the weighing of one’s heart. One's heart was kept within the body during

neg: Ancient Egyptian afterlife beliefs needed to know in order to complete the journey safely. Egyptian religious doctrines included three basic afterlife ideologies; belief in an underworld, eternal life, and rebirth of the soul. The underworld, also known as the Duat 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 famous hawk headed god, Horus. It must also be noted that the path taken to the underworld may have varied

neg: Ancient Egyptian literature within tombs, were designed to protect and nurture souls in their afterlife. This included the use of magical spells, incantations, and lyrical hymns. Copies of non-funerary literary texts found in non-royal tombs suggest that the dead could entertain themselves in the afterlife by reading these teaching texts and narrative tales. See also Egyptian influences in the Hebrew Bible. Although the creation of literature was predominantly a male scribal pursuit, some works are thought to have been written by women. For example, several references to women writing letters and surviving private letters sent and received by women have been found. However,

neg: Mysteries of Isis of all mystical wisdom. They claimed that many elements of Greek philosophy and culture came from Egypt, including the mystery cults. The classicist Walter Burkert and the Egyptologist Francesco Tiradritti both say there is a grain of truth in these claims, as the oldest Greek mystery cults developed in the seventh and sixth centuries BCE, at the same time that Greece was developing closer contacts with Egyptian culture. The imagery of the afterlife found in the mystery cults may thus have been influenced by that in Egyptian afterlife beliefs. Isis was one of many non-Greek deities whose cults became part

neg: Afterlife these traditions locate hell in another dimension or under the earth's surface and often include entrances to hell from the land of the living. Other afterlife destinations include purgatory and limbo. Traditions that do not conceive of the afterlife as a place of punishment or reward merely describe hell as an abode of the dead, the grave, a neutral place (for example, sheol or Hades) located under the surface of earth. The afterlife played an important role in Ancient Egyptian religion, and its belief system is one of the earliest known in recorded history. When the body died, parts of

neg: Funerary art afterlife. During the Middle Kingdom, miniature wooden or clay models depicting scenes from everyday life became popular additions to tombs. In an attempt to duplicate the activities of the living in the afterlife, these models show laborers, houses, boats and even military formations which are scale representations of the ideal ancient Egyptian afterlife. The ancient Greeks did not generally leave elaborate grave goods, except for a coin to pay Charon, the ferryman to Hades, and pottery; however the "epitaphios" or funeral oration from which the word epitaph comes was regarded as of great importance, and animal sacrifices were made. Those

neg: Ushabti Ushabti The ushabti (also called shabti or shawabti, with a number of variant spellings) was a funerary figurine used in ancient Egyptian religion. The Egyptological term is derived from "wšbtj", which replaced earlier "šwbtj", perhaps the nisba of "šwꜣb" ""Persea" tree". Ushabtis were placed in tombs among the grave goods and were intended to act as servants or minions for the deceased, should they be called upon to do manual labor in the afterlife. The figurines frequently carried a hoe on their shoulder and a basket on their backs, implying they were intended to farm for the deceased. They were

neg: Ancient Egyptian concept of the soul the bꜣ to return during the night, and to rise to new life in the morning. However, the complete "ꜣḫ"s were also thought to appear as stars. Until the Late Period, non-royal Egyptians did not expect to unite with the Sun deity, it being reserved for the royals. The "Book of the Dead", the collection of spells which aided a person in the afterlife, had the Egyptian name of the "Book of going forth by day". They helped people avoid the perils of the afterlife and also aided their existence, containing spells to ensure "not dying a second time in

neg: Ancient Egyptian Hieroglyphs: A Practical Guide Ancient Egyptian Hieroglyphs: A Practical Guide The Egyptian hieroglyphic text Ancient Egyptian Hieroglyphs: A Practical Guide is one of the modern primers on the Egyptian language hieroglyphs, from the late 20th to early 21st century. The text is a color-coded guide to individual Ancient Egyptian objects or writings, and their modern translations. The book is by Janice Kamrin, c. 2004; she received a Ph.D. in Egyptian archaeology from the University of Pennsylvania, has worked with Zahi Hawass, and has taught at the American University in Cairo. The text uses pictures and graphics, divided into 46 Lessons-(40 photos, some color-coded, and

neg: Visio Tnugdali his soul through Heaven and Hell, experiencing some of the torments of the damned. The angel then charges Tnugdalus to well remember what he has seen and to report it to his fellow men. On recovering possession of his body, Tnugdalus converts to a pious life as a result of his experience. The "Visio Tnugdali" with its interest in the topography of the afterlife is situated in a broad Irish tradition of fantastical tales about otherworldly voyages, called "immram", as well as in a tradition of Christian afterlife visions, itself influenced by pre-Christian notions of the afterlife. Other important texts

neg: Mohammed Mahdi Akef Bureau) of the Muslim Brotherhood, since 1987. He was elected Member of Parliament in 1987 for the East Cairo electoral constituency. In 1996, he was court-martialed, charged with being head of the "Muslim Brotherhood International Organization", and was sentenced to three years. He was released in 1999. In 2005, he denounced what he called "the myth of the Holocaust" in defending Iranian president Mahmoud Ahmadinejad's denial of the Holocaust, and accused the United States of attacking anyone who raised questions about the Holocaust. On October 19, 2009 Egyptian newspapers reported that Akef had resigned as the general guide of the

neg: Judgement (afterlife) close to God. Those in Jahannam are tortured, primarily by methods relating to fire, for eternity, or until Allah wills for it to stop. Judgement (afterlife) A central theme of many religions is what happens to people upon death. Almost all religions are greatly devoted to the afterlife, emphasizing that what you do in your current life affects what happens to you in the afterlife. This usually takes the form of judgement by a deity, in which ones deeds and characteristics in life determine either punishment or reward (when one has been mostly good). In Ancient Egypt, it was believed

neg: Afterlife consisted of the physical body, the "ka", the "ba", and the "akh". The Name and Shadow were also living entities. To enjoy the afterlife, all these elements had to be sustained and protected from harm. On March 30, 2010, a spokesman for the Egyptian Culture Ministry claimed it had unearthed a large red granite door in Luxor with inscriptions by User, a powerful adviser to the 18th dynasty Queen Hatshepsut who ruled between 1479 BC and 1458 BC, the longest of any woman. It believes the false door is a 'door to the Afterlife'. According to the archaeologists, the door

neg: Beatrice Portinari from simple inspiration. She appeared as a character in his two greatest works—"La Vita Nuova" and "Divine Comedy". She first appeared in "La Vita Nuova", which Dante wrote in about 1293. The book was filled with poems about Beatrice, and entirely complimentary to her; she was described as "gentilissima" and "benedetta" (meaning "most kind" and "blessed" respectively). Having already referred to Beatrice as his salvation, this idea is further touched upon in "Divine Comedy", where she appears as a guide through Heaven and caused his trip through the afterlife so he might see what awaits him. Here she is described

neg: Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture a primer on Egyptian hieroglyphs from the viewpoint of seeing hieroglyphs in the context of their use in iconography of sculpture, monuments, reliefs, tomb reliefs, literature, specifically the corpus of "The Book of the Dead" versions for various deceased Egyptians, and other areas. The book is arranged sequentially with the 26 categories of Gardiner's Sign List. Each entry is a detailed write-up, and a facing page of one to six graphic or photo examples, elucidating the

neg: Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture hieroglyphs usage. Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture a primer on Egyptian hieroglyphs from the viewpoint of seeing hieroglyphs in the context of their use in iconography of sculpture, monuments, reliefs, tomb reliefs, literature, specifically the corpus of "The Book of the Dead" versions for various deceased Egyptians, and other areas. The book is arranged sequentially with the 26 categories of Gardiner's Sign List. Each entry is a detailed write-up, and a facing page of one to six graphic or photo examples,

neg: Ancient Egyptian religion among the populace for some time, Egyptian religion slowly faded away. Egyptian religion produced the temples and tombs which are ancient Egypt's most enduring monuments, but it also influenced other cultures. In pharaonic times many of its symbols, such as the sphinx and winged solar disk, were adopted by other cultures across the Mediterranean and Near East, as were some of its deities, such as Bes. Some of these connections are difficult to trace. The Greek concept of Elysium may have derived from the Egyptian vision of the afterlife. In late antiquity, the Christian conception of Hell was most likely

neg: Anubis Anubis Anubis (; , Egyptian: "jnpw", Coptic: "Anoup") is the Greek name of a god associated with mummification and the afterlife in ancient Egyptian religion, usually depicted as a canine or a man with a canine head. Archeologists have identified Anubis's sacred animal as an Egyptian canid, the African golden wolf. Like many ancient Egyptian deities, Anubis assumed different roles in various contexts. Depicted as a protector of graves as early as the First Dynasty (c. 3100 – c. 2890 BC), Anubis was also an embalmer. By the Middle Kingdom (c. 2055 – 1650 BC) he was replaced by Osiris

neg: Nephthys to the Pyramid Texts, Nephthys, along with Isis, was a force before whom demons trembled in fear, and whose magical spells were necessary for navigating the various levels of Duat, as the region of the afterlife was termed. Though it commonly has been assumed that Nephthys was married to Set and they have a son Anubis, recent Egyptological research has called this into question. Levai notes that while Plutarch's "De Iside et Osiride" mentions the deity's marriage, there is very little specifically linking Nephthys and Set in the original early Egyptian sources. She argues that the later evidence suggests that:

neg: Ancient Egyptian literature original Egyptian pigments were discarded in favor of Greek lead-based inks. The adoption of Greco-Roman writing tools influenced Egyptian handwriting, as hieratic signs became more spaced, had rounder flourishes, and greater angular precision. Underground Egyptian tombs built in the desert provide possibly the most protective environment for the preservation of papyrus documents. For example, there are many well-preserved "Book of the Dead" funerary papyri placed in tombs to act as afterlife guides for the souls of the deceased tomb occupants. However, it was only customary during the late Middle Kingdom and first half of the New Kingdom to place non-religious

neg: Mummy Resin was also applied to the coffin in order to seal it. The mummy was then sealed within its tomb, alongside the worldly goods that were believed to help aid it in the afterlife. Aspergillus niger has been found in the mummies of ancient Egyptian tombs and can be inhaled when they are disturbed. Mummification is one of the defining customs in ancient Egyptian society for people today. The practice of preserving the human body is believed to be a quintessential feature of Egyptian life. Yet even mummification has a history of development and was accessible to different ranks of

neg: Serapia Cerberus. In addition to his payment from the festival organizers, the "kynopou" was to receive welcome gifts "(xenia)" from people along the processional route, perhaps to obtain reciprocal hospitality in the afterlife. For Egyptian observers, the presence of Anubis would have affirmed the connection of the Hellenistic Serapis to the traditional Egyptian god Osiris. Serapia The Serapia or Sarapia was a Roman Imperial religious festival devoted to the Greco-Egyptian god Serapis. It is found as an official holiday on 25 April as late as the Calendar of Filocalus in 354 AD. In farmers' almanacs "(menologia rustica)" dating to the first

neg: The Indestructibles the Big Dipper. Egyptologist Toby Wilkinson explained the naming as apt metaphor in Egyptian ideology. "Circumpolar stars are a very good metaphor for the afterlife because when viewed, they never seem to set: they simply rotate around the pole star. They are the undying stars, or in Egyptian terminology, the Indestructibles, a perfect destination for the soul of the dead king," he said in 2001. The context for this is the Egyptian belief that Ra (the sun god) was given birth to by Nut (the sky goddess). Nut was pictured as a naked female spread across the sky, and identified

neg: Djed Djed The djed ( 𓊽, Coptic "jōt" "pillar", anglicized /dʒɛd/) is one of the more ancient and commonly found symbols in ancient Egyptian religion. It is a pillar-like symbol in Egyptian hieroglyphs representing stability. It is associated with the creator god Ptah and Osiris, the Egyptian god of the afterlife, the underworld, and the dead. It is commonly understood to represent his spine. In the Osiris myth, Osiris was killed by Set by being tricked into a coffin made to fit Osiris exactly. Set then had the coffin with the now deceased Osiris flung into the Nile. The coffin was

neg: Osiris Greek form of Osiris-Apis's name and leaves open the possibility that Serapis originated outside Egypt. The cult of Isis and Osiris continued at Philae until at least the 450s CE, long after the imperial decrees of the late 4th century that ordered the closing of temples to "pagan" gods. Philae was the last major ancient Egyptian temple to be closed. Osiris Osiris (, from Egyptian "wsjr", Coptic ) is the god of the afterlife, the underworld, and rebirth in ancient Egyptian religion. He was classically depicted as a green-skinned deity with a pharaoh's beard, partially mummy-wrapped at the legs, wearing

neg: Radiance (book) Radiance (book) Radiance is the first book of The Riley Bloom Series, which is a spin-off of The Immortals (books). Riley Bloom crossed the bridge into the afterlife following a car crash - with her parents and her beloved dog, Buttercup. The afterlife is situated in - Here & Now . And it turns out that the afterlife is not just an eternity of leisure. Riley meets The Council where she is assigned a job as a Soul Catcher, with weird but maybe cute boy as her guide whose name is Bodhi. Her first assignment will take her back to

neg: Papyrus of Ani Papyrus of Ani The Papyrus of Ani is a papyrus manuscript with cursive hieroglyphs and color illustrations created c. 1250 BCE, in the 19th dynasty of the New Kingdom of ancient Egypt. Egyptians compiled an individualized book for certain people upon their death, called the "Book of Going Forth by Day", more commonly known as the "Book of the Dead", typically containing declarations and spells to help the deceased in their afterlife. The "Papyrus of Ani" is the manuscript compiled for the Theban scribe Ani. It was stolen from an Egyptian government storeroom in 1888 by Sir E. A. Wallis

neg: Dorothy Eady up home in Arabet Abydos, which sits in the cradle of the mountain Pega-the-Gap. The ancient Egyptians believed this mountain led to Amenti and the afterlife. It was here that she began to be called 'Omm Sety', because it was customary in Egyptian villages to refer to a mother by the name of her eldest child. Abydos had a special significance for her, because it is where she believed Bentreshyt had lived and served in the Temple of Seti. She had made short pilgrimages to the site before, during which she had demonstrated her advanced knowledge. At one of these

neg: Ancient Egyptian religion and offerings so that they could maintain "maat", the order of the cosmos. The state dedicated enormous resources to Egyptian rituals and to the construction of the temples. Individuals could interact with the gods for their own purposes, appealing for help through prayer or compelling the gods to act through magic. These practices were distinct from, but closely linked with, the formal rituals and institutions. The popular religious tradition grew more prominent in the course of Egyptian history as the status of the pharaoh declined. Egyptian belief in the afterlife and funerary practices is evident in great efforts made to

neg: Bowers Museum several exhibitions. "Egyptian Treasures from the British Museum" (2001) presented more than 100 items illustrating the achievements of ancient Egyptian art and culture, many of which had been loaned for the first time. John Taylor, Assistant Keeper of The British Museum, was curator of the exhibition. "Mummies: Death and the Afterlife in Ancient Egypt: Treasures From the British Museum" (2005) featured a comprehensive collection of ancient Egyptian funerary material. The exhibition featured 140 objects, including 14 mummies and/or coffins, and was at the time the largest exhibition of its kind to be shown by the British Museum outside of Britain.

neg: Ancient Egyptian religion rarely written in full, and more often texts only contain episodes from or allusions to a larger myth. Knowledge of Egyptian mythology, therefore, is derived mostly from hymns that detail the roles of specific deities, from ritual and magical texts which describe actions related to mythic events, and from funerary texts which mention the roles of many deities in the afterlife. Some information is also provided by allusions in secular texts. Finally, Greeks and Romans such as Plutarch recorded some of the extant myths late in Egyptian history. Among the significant Egyptian myths were the creation myths. According to these

neg: Ancient Egyptian afterlife beliefs 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. For example, scholars have concluded that 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 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

neg: Hathor of the west upon her head instead of the horned headdress. The Seven Hathors were sometimes portrayed as a set of seven cows, accompanied by a minor sky and afterlife deity called the Bull of the West. Some animals other than cows could represent Hathor. The uraeus was a common motif in Egyptian art and could represent a variety of goddesses who were identified with the Eye of Ra. When Hathor was depicted as a uraeus, it represented the ferocious and protective aspects of her character. She also appeared as a lioness, and this form had a similar meaning. In

neg: Damnation Damnation Damnation (from Latin "damnatio") is the concept of divine punishment and torment in an afterlife for actions that were committed on Earth. In Ancient Egyptian religious tradition, citizens would recite the 42 negative confessions of Maat as their heart was weighed against the feather of truth. If the citizen's heart was heavier than a feather they would be devoured by Ammit. Zoroastrianism developed an eschatological concept of a Last Judgment called Frashokereti where the dead will be raised and the righteous wade through a river of milk while the wicked will be burned in a river of molten metal.

neg: Anubis this story as an "attempt to incorporate the independent deity Anubis into the Osirian pantheon." An Egyptian papyrus from the Roman period (30–380 AD) simply called Anubis the "son of Isis." In the Ptolemaic period (350–30 BC), when Egypt became a Hellenistic kingdom ruled by Greek pharaohs, Anubis was merged with the Greek god Hermes, becoming Hermanubis. The two gods were considered similar because they both guided souls to the afterlife. The center of this cult was in "uten-ha"/"Sa-ka"/ Cynopolis, a place whose Greek name means "city of dogs." In Book XI of "The Golden Ass" by Apuleius, there is

neg: Mysteries of Isis afterlife that resembled those in Christianity. But, he says, they did not become similar by borrowing directly from each other, only by adapting in similar ways to the Greco-Roman religious environment. He says: "Each cult found the materials it required in the common trough of current ideas. Each took what it needed and adapted these elements according to its overall drift and design." Motifs from Apuleius's description of the Isiac initiation have been repeated and reworked in fiction and in esoteric belief systems in modern times, and they thus form an important part of the Western perception of ancient Egyptian

neg: Afterlife to the dangers the afterlife posed, the Book of the Dead was placed in the tomb with the body as well as food, jewellery, and 'curses'. They also used the "opening of the mouth". Ancient Egyptian civilization was based on religion; their belief in the rebirth after death became the driving force behind their funeral practices. Death was simply a temporary interruption, rather than complete cessation, of life, and that eternal life could be ensured by means like piety to the gods, preservation of the physical form through mummification, and the provision of statuary and other funerary equipment. Each human

neg: Imentet which would restore their spirits enough to travel to the "field of reeds" which was essentially paradise in Ancient Egyptian religion, however, she was so closely linked with Hathor and Isis in their afterlife roles that she may be less an independent deity than an alternate form of those two goddesses. Though she might have been considered the daughter of Hathor and Horus. She was usually depicted as a queen in robes wearing the hieroglyph for "west" on her head and a sceptre and an Ankh in her hands. She often appears in tombs welcoming the deceased into the afterlife,

neg: Osiris myth that she protected the dead in the afterlife as she had done for Osiris, and they said that undergoing the initiation guaranteed to them a blessed afterlife. It was to a Greek priestess of Isis that Plutarch wrote his account of the myth of Osiris. Through the work of classical writers such as Plutarch, knowledge of the Osiris myth was preserved even after the middle of the first millennium AD, when Egyptian religion ceased to exist and knowledge of the writing systems that were originally used to record the myth were lost. The myth remained a major part of Western

neg: Mysteries of Isis trend, found in various religious groups in Roman times, toward a closer connection between the worshipper and the gods. Ancient Egyptian beliefs are one possible source for understanding the symbolism in the mysteries of Isis. J. Gwyn Griffiths, an Egyptologist and classical scholar, extensively studied Book 11 of "The Golden Ass" and its possible Egyptian background. He pointed out similarities between the first initiation in "The Golden Ass" and Egyptian afterlife beliefs, saying that the initiate took on the role of Osiris by undergoing symbolic death. In his view, the imagery of the initiation refers to the Egyptian underworld, the

neg: Bangsian fantasy as books by Harper & Brothers. (Bangs was humor editor for George Harvey's "Harper" magazines from 1889 to 1900.) All were illustrated by Peter Newell. Bangsian fantasy Bangsian fantasy is a fantasy genre which concerns the use of famous literary or historical individuals and their interactions in the afterlife. It is named for John Kendrick Bangs who often wrote it. According to E. F. Bleiler, in his 1983 "Guide to Supernatural Fiction", "Bangs' most noteworthy achievement was a contribution to literary typology: the so-called Bangsian story, in which important literary and historical personalities serve humorously as characters in a slender

neg: Asphodel Meadows where abide the souls and phantoms of those whose work is done." Homer describes the experience of the dead souls and relates the meadow to its surroundings in these books and in Circe's brief description at the end of Book 10. Asphodel flowers growing in the underworld is an idea that may predate Homer's writings, reflecting the influence of Minoan and Egyptian cultures whose afterlife was generally bright and fertile. Since the flower (ἀσφόδελος in Greek) was highly regarded throughout the ancient world it appears to have preserved its traditional positive role in the Greek afterlife. However Homer's meadows are

neg: Grave goods including slaves or servants for "use" in the afterlife. Where grave goods appear, grave robbery is a potential problem. Etruscans would scratch the word "śuθina", Etruscan for "from a tomb", on grave goods buried with the dead to discourage their reuse by the living. The tomb of pharaoh Tutankhamun is famous because it was one of the few Egyptian tombs that was not thoroughly looted in ancient times. Grave goods can be regarded as a sacrifice intended for the benefit of the deceased in the afterlife. Closely related are customs of ancestor worship and offerings to the dead, in modern

neg: Osiris myth versions of events. Greek and Roman writings, particularly "On Isis and Osiris" by Plutarch, provide more information but may not always accurately reflect Egyptian beliefs. Through these writings, the Osiris myth persisted after knowledge of most ancient Egyptian beliefs was lost, and it is still well known today. The myth of Osiris was deeply influential in ancient Egyptian religion and was popular among ordinary people. One reason for this popularity is the myth's primary religious meaning, which implies that any dead person can reach a pleasant afterlife. Another reason is that the characters and their emotions are more reminiscent of

neg: Book of the Dead was out of balance with Maat, then another fearsome beast called "Ammit", the Devourer, stood ready to eat it and put the dead person's afterlife to an early and unpleasant end. This scene is remarkable not only for its vividness but as one of the few parts of the Book of the Dead with any explicit moral content. The judgment of the dead and the Negative Confession were a representation of the conventional moral code which governed Egyptian society. For every "I have not..." in the Negative Confession, it is possible to read an unexpressed "Thou shalt not". While the

neg: Taweret then, assisted the deceased's passing into the afterlife. With the rise of popular piety in the New Kingdom (c. 1550–1069 BCE), household deities like Taweret gained even more importance. Taweret's image has been found on an array of household objects, demonstrating her central role in the home. In fact, such objects were even found at Amarna from the reign of Akhenaten (c. 1352–1336 BCE), a pharaoh of the Eighteenth Dynasty who reorganized ancient Egyptian religion into a henotheistic religion focused on the worship of the sun disc, called the Aten. The worship of many traditional gods was proscribed during this

neg: Girl Meets Ghost levity". Lana Barnes from "The Horn Book Guide" gave the book a four out of six rating, feeling the author's tween voice is genuine, but the separate plot lines in the novel "lack a solid connection." Girl Meets Ghost Girl Meets Ghost is a children's novel series launched in 2013 by author Lauren Barnholdt about a tween girl who can see and talk with ghosts as she helps them move on to the afterlife, though what happens when ghosts "move on" is unclear. Daniella, the insistent and annoying ghost of a High School gymnast, demands Kendall's attention to help her

neg: Afterlife taken from the headdress of the goddess Ma'at. If the heart was lighter than the feather, they could pass on, but if it were heavier they would be devoured by the demon Ammit. Egyptians also believed that being mummified and put in a sarcophagus (an ancient Egyptian "coffin" carved with complex symbols and designs, as well as pictures and hieroglyphs) was the only way to have an afterlife. Only if the corpse had been properly embalmed and entombed in a mastaba, could the dead live again in the Fields of Yalu and accompany the Sun on its daily ride. Due

neg: Avatar (1979 video game) to an afterlife. In this version each level has its own afterlife and a portal somewhere within it that sends a character back to the city steps if he or she manages to survive all the undead creatures that live there. The level one afterlife is called Purgatory and the level fifteen one is called Hades. Warlocks are able to cast a spell called "silver cord" that can transfer characters to and from each Afterlife, so long as they are not dead themselves. An interesting aspect of the afterlife system is that it allows adventurous characters to effectively rescue themselves,