Ancient Egyptian concept of the soul 1

Ancient Egyptian concept of the soul

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Ancient Egyptian concept of the soul 3

The ancient Egyptians believed that a human soul was made up of five parts: the Ren, the Ba, the Ka, the Sheut, andthe Ib. In addition to these components of the soul there was the human body (called the ha, occasionally a pluralhaw, meaning approximately sum of bodily parts). The other souls were aakhu, khaibut, and khat.

Ib (heart)

jb (F34)"heart"

in hieroglyphs

An important part of the Egyptian soul was thought to be the Ib (jb), or heart. The Ib[1] or metaphysical heart wasbelieved to be formed from one drop of blood from the child's mother's heart, taken at conception.[2]

To ancient Egyptians, the heart was the seat of emotion, thought, will and intention. This is evidenced by the manyexpressions in the Egyptian language which incorporate the word ib, Awt-ib: happiness (literally, wideness of heart),Xak-ib: estranged (literally, truncated of heart). This word was transcribed by Wallis Budge as Ab.

In Egyptian religion, the heart was the key to the afterlife. It was conceived as surviving death in the nether world,where it gave evidence for, or against, its possessor. It was thought that the heart was examined by Anubis and thedeities during the Weighing of the Heart ceremony. If the heart weighed more than the feather of Maat, it wasimmediately consumed by the monster Ammit.

Sheut (shadow)A person's shadow, Sheut (šwt in Egyptian), is always present. Because of this, Egyptians surmised that a shadowcontains something of the person it represents. Through this association, statues of people and deities weresometimes referred to as shadows.The shadow was also representative to Egyptians of a figure of death, or servant of Anubis, and was depictedgraphically as a small human figure painted completely black.

Ren (name)As a part of the soul, a person's ren (rn 'name') was given to them at birth and the Egyptians believed that it wouldlive for as long as that name was spoken, which explains why efforts were made to protect it and the practice ofplacing it in numerous writings. For example, part of the Book of Breathings, a derivative of the Book of the Dead,was a means to ensure the survival of the name. A cartouche (magical rope) often was used to surround the name andprotect it. Conversely, the names of deceased enemies of the state, such as Akhenaten, were hacked out ofmonuments in a form of damnatio memoriae. Sometimes, however, they were removed in order to make room forthe economical insertion of the name of a successor, without having to build another monument. The greater thenumber of places a name was used, the greater the possibility it would survive to be read and spoken.

Ancient Egyptian concept of the soul 4

Ba (soul)

Ba takes the form of a bird with ahuman head.

bꜣ (G29)in hieroglyphs

bꜣ (G53)in hieroglyphs

The 'Ba' (bꜣ) was everything that makes an individual unique, similar to the notion of 'personality'. (In this sense,inanimate objects could also have a 'Ba', a unique character, and indeed Old Kingdom pyramids often were called the'Ba' of their owner). The 'Ba' is an aspect of a person that the Egyptians believed would live after the body died, andit is sometimes depicted as a human-headed bird flying out of the tomb to join with the 'Ka' in the afterlife.In the Coffin Texts one form of the Ba that comes into existence after death is corporeal, eating, drinking andcopulating. Louis Žabkar argued that the Ba is not part of the person but is the person himself, unlike the soul inGreek, or late Judaic, Christian or Muslim thought. The idea of a purely immaterial existence was so foreign toEgyptian thought that when Christianity spread in Egypt they borrowed the Greek word psyche to describe theconcept of soul and not the term Ba. Žabkar concludes that so particular was the concept of Ba to ancient Egyptianthought that it ought not to be translated but instead the concept be footnoted or parenthetically explained as one ofthe modes of existence for a person.[3]

In another mode of existence the Ba of the deceased is depicted in the Book of Going Forth by Day returning to themummy and participating in life outside the tomb in non-corporeal form, echoing the solar theology of Re (or Ra)uniting with Osiris each night.[4]

The word 'bau' (bꜣw), plural of the word ba, meant something similar to 'impressiveness', 'power', and 'reputation',particularly of a deity. When a deity intervened in human affairs, it was said that the 'Bau' of the deity were at work[Borghouts 1982]. In this regard, the ruler was regarded as a 'Ba' of a deity, or one deity was believed to be the 'Ba'of another.

Ancient Egyptian concept of the soul 5

Ka (vital spark)

kꜣ (D28)in hieroglyphs

The Ka (kꜣ) was the Egyptian concept of vital essence, that which distinguishes the difference between a living and adead person, with death occurring when the ka left the body. The Egyptians believed that Khnum created the bodiesof children on a potter's wheel and inserted them into their mothers' bodies. Depending on the region, Egyptiansbelieved that Heket or Meskhenet was the creator of each person's Ka, breathing it into them at the instant of theirbirth as the part of their soul that made them be alive. This resembles the concept of spirit in other religions.The Egyptians also believed that the ka was sustained through food and drink. For this reason food and drinkofferings were presented to the dead, although it was the kau (kꜣw) within the offerings that was consumed, not thephysical aspect. The ka was often represented in Egyptian iconography as a second image of the king, leading earlierworks to attempt to translate ka as double.

Akh

Akh glyph

The Akh (Ꜣḫ meaning '(magically) effective one'),[5] was a concept ofthe dead that varied over the long history of ancient Egyptian belief.

It was associated with thought, but not as an action of the mind; rather,it was intellect as a living entity. The Akh also played a role in theafterlife. Following the death of the Khat, the Ba and Ka were reunitedto reanimate the Akh.[6] The reanimation of the Akh was only possibleif the proper funeral rites were executed and followed by constantofferings. The ritual was termed: se-akh 'to make (a dead person) intoan (living) akh.' In this sense, it even developed into a sort of ghost orroaming 'dead being' (when the tomb was not in order any more)during the Ramesside Period. An Akh could do either harm or good topersons still living, depending on the circumstances, causing e.g.,nightmares, feelings of guilt, sickness, etc. It could be evoked byprayers or written letters left in the tomb's offering chapel also in order to help living family members, e.g., byintervening in disputes, by making an appeal to other dead persons or deities with any authority to influence thingson earth for the better, but also to inflict punishments.

The separation of Akh and the unification of Ka and Ba were brought about after death by having the properofferings made and knowing the proper, efficacious spell, but there was an attendant risk of dying again. Egyptianfunerary literature (such as the Coffin Texts and the Book of the Dead) were intended to aid the deceased in "notdying a second time" and becoming an akh.

Ancient Egyptian concept of the soul 6

RelationshipsAncient Egyptians believed that death occurs when a person's ka leaves the body. Ceremonies conducted by priestsafter death, including the "opening of the mouth (wp r)", aimed not only to restore a person's physical abilities indeath, but also to release a Ba's attachment to the body. This allowed the Ba to be united with the Ka in the afterlife,creating an entity known as an "Akh" (ꜣḫ, meaning "effective one").Egyptians conceived of an afterlife as quite similar to normal physical existence — but with a difference. The modelfor this new existence was the journey of the Sun. At night the Sun descended into the Duat (the underworld).Eventually the Sun meets the body of the mummified Osiris. Osiris and the Sun, re-energized by each other, rise tonew life for another day. For the deceased, their body and their tomb were their personal Osiris and a personal Duat.For this reason they are often addressed as "Osiris". For this process to work, some sort of bodily preservation wasrequired, to allow the Ba to return during the night, and to rise to new life in the morning. However, the completeAkhu were also thought to appear as stars.[7] Until the Late Period, non-royal Egyptians did not expect to unite withthe Sun deity, it being reserved for the royals.[8]

The Book of the Dead, the collection of spells which aided a person in the afterlife, had the Egyptian name of theBook of going forth by day. They helped people avoid the perils of the afterlife and also aided their existence,containing spells to assure "not dying a second time in 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 istranslated by James P. Allen as:

Your life happening again, without your ba being kept away from your divine corpse, with your babeing together with the akh ... You shall emerge each day and return each evening. A lamp will be lit foryou in the night until the sunlight shines forth on your breast. You shall be told: "Welcome, welcome,into this your house of the living!"

Notes[1] Britannica, Ib (http:/ / www. britannica. com/ EBchecked/ topic/ 280503/ ib)[2] Slider, Ab, Egyptian heart and soul conception (http:/ / enc. slider. com/ Enc/ Ab_(Egyptian_heart-soul_concept)[3] "A Study of the Ba Concept In Ancient Egyptian Texts.", p. 162–163, Louis V. Žabkar, University of Chicago Press, 1968. (http:/ / oi.

uchicago. edu/ pdf/ saoc34. pdf)[4] Oxford Guide: The Essential Guide to Egyptian Mythology, James P. Allen, p. 28, Berkley, 2003, ISBN 0-425-19096-X[6][6] EGYPTOLOGY ONLINE, 2009[7] Ancient Egyptian Religion: An Interpretation by Henri Frankfort, p. 100. 2000 edition, first copyright 1948. Google Books preview (http:/ /

books. google. com/ books?id=vYhfazYeAnUC& pg=PA100& lpg=PA100& dq=akhu+ stars& source=web& ots=yC2MYRJ8v7&sig=VKFjr2ZmCRVphPM6ahYGwgzfN9Q) retrieved January 19, 2008.

[8] 26th Dynasty stela description (http:/ / www. wagenburg. at/ staticE/ page161. html) from Kunsthistorisches Museum Vienna

References• Wisner, Kerry E. (2001), The Spiritual Bodies of the Ancient Egyptians (http:/ / www. hwt-hrw. com/ Bodies.

php), retrieved 2011-03-03• EGYPTOLOGY ONLINE (2001), The concept of the afterlife (http:/ / web. archive. org/ web/

20080421124839re_/ www. egyptologyonline. com/ the_afterlife. htm), archived from the original (http:/ / www.egyptologyonline. com/ the_afterlife. htm) on 2008-04-21, retrieved 2009

Ancient Egyptian concept of the soul 7

Further reading• Allen, James Paul. 2001. "Ba". In The Oxford Encyclopedia of Ancient Egypt, edited by Donald Bruce Redford.

Vol. 1 of 3 vols. Oxford, New York, and Cairo: Oxford University Press and The American University in CairoPress. 161–162.

•• Allen, James P. 2000. "Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs",Cambridge University Press.

• Borghouts, Joris Frans. 1982. "Divine Intervention in Ancient Egypt and Its Manifestation (b3w)". In Gleaningsfrom Deir el-Medîna, edited by Robert Johannes Demarée and Jacobus Johannes Janssen. EgyptologischeUitgaven 1. Leiden: Nederlands Instituut voor het Nabije Oosten. 1–70.

•• Borioni, Giacomo C. 2005. "Der Ka aus religionswissenschaftlicher Sicht", Veröffentlichungen der Institute fürAfrikanistik und Ägyptologie der Universität Wien.

•• Burroughs, William S. 1987. "The Western Lands", Viking Press. (fiction).• Friedman, Florence Margaret Dunn. 1981. On the Meaning of Akh (3ḫ) in Egyptian Mortuary Texts. Doctoral

dissertation; Waltham: Brandeis University, Department of Classical and Oriental Studies.• ———. 2001. "Akh". In The Oxford Encyclopedia of Ancient Egypt, edited by Donald Bruce Redford. Vol. 1 of 3

vols. Oxford, New York, and Cairo: Oxford University Press and The American University in Cairo Press. 47–48.• Jaynes, Julian. 1976. The Origin of Consciousness in the Breakdown of the Bicameral Mind, Princeton University.• Žabkar, Louis Vico. 1968. A Study of the Ba Concept in Ancient Egyptian Texts. Studies in Ancient Oriental

Civilization 34. Chicago: University of Chicago Press

Article Sources and Contributors 8

Article Sources and ContributorsAncient Egyptian concept of the soul  Source: http://en.wikipedia.org/w/index.php?oldid=546034568  Contributors: -Ril-, 83d40m, A. Parrot, Adashiel, Aka042, Allens, Alonelymuffin,Amovrvs, Anaxial, AndreNatas, Andres, Apepch7, Aquastor, Asatruer, Astroview120mm, Augurar, Aymatth2, BCtl, Belovedfreak, C12H22O11, Canterbury Tail, Carlon, Cliau, Corvun, D. F.Schmidt, Dan, Danim, Dbachmann, Dougweller, Dreadstar, DreamGuy, Ellenois, ElliePie2000, Epbr123, Fastilysock, Fbarw, FeanorStar7, Fiberglass Monkey, FinnWiki, Flamarande, Froid,Gimboid13, GorillaWarfare, Gurdjieff, Hadal, Hamiltondaniel, Harej, Himanth 199, IPSOS, Ian Pitchford, Igitur, InverseHypercube, InvisibleK, Iridescent, Isakadams123, Ivostefanov, JForget,JNW, Jackiestud, Jeff Dahl, Jesielt, John Price, Josh Parris, Katherine, Kbh3rd, Kcordina, KickAir8P~, Kwamikagami, Lcarsdata, Leoboudv, LietKynes, Lilsis071496, Lir, Maimai009, MalcolmFarmer, Mboverload, Meno25, Mmcannis, Morning277, Nefertum17, Ntsimp, Penguinwithin, Phantomphreak, Piast93, Pluma, Rdsmith4, Reahad, Redtigerxyz, Retodon8, RexNL,Richard-of-Earth, Sam Hocevar, Sam Spade, Sarelmo, Shaharazhod, Shoeofdeath, Shyamal, Sidriel.13, Skylight 555, Skysmith, Solbaken, Sonty567, SoofoSKb, Srleffler, Stevertigo, Strijbosf,Success34, Synergy, Taam, Tcrichards, That Guy, From That Show!, The Palehammer, The wub, Tide rolls, Tunnels of Set, Vary, Vatrena ptica, Versus22, Xezbeth, Yappy2bhere, Zerida,배우는사람, 238 anonymous edits

Image Sources, Licenses and ContributorsFile:Eye of Horus bw.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Eye_of_Horus_bw.svg  License: Creative Commons Attribution-Share Alike  Contributors: Jeff DahlImage:Ba bird.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Ba_bird.svg  License: Creative Commons Attribution-Share Alike  Contributors: Jeff DahlFile:Akh glyph.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Akh_glyph.svg  License: Public Domain  Contributors: Shyamal

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