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Tag: Filth

Budgeting for the Afterlife

“And in the CLXXXIXth Chapter he prays that he may not be obliged to drink filthy water or be defiled in any way by it. The rich man, even, was not certain that the appointed offerings of meat and drink could or would be made in his tomb in perpetuity: what then was the poor man to do to save his ka from the ignominy of eating filth and drinking dirty water?

To get out of this difficulty the model of an altar in stone was made, and models of cakes, vases of water, fruit, meat, etc., were placed upon it; in cases where this was not possible figures of the offerings were sculptured upon the stone itself; in others, where even the expense of an altar could not be borne by the relatives of the dead, an altar with offerings painted upon it was placed in the tomb, and as long as it existed through the prayers recited, the ka did not lack food.

Sometimes neither altar, nor model nor picture of an altar was placed in the tomb, and the prayer that sepulchral meals might be given to the deceased by the gods, which was inscribed upon some article of funeral furniture, was the only provision made for the wants of the ka; but every time any one who passed by the tomb recited that prayer, and coupled with it the name of the man who was buried in it, his ka was provided with a fresh supply of meat and drink offerings, for the models or pictures of them in the inscription straightway became veritable substances.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 106-7.

MAGICAL PICTURES AND FORMULÆ, SPELLS, ETC.

“FROM what has been said above it is clear that the Egyptian believed it possible to vivify by means of formulæ and words of power any figure made in the form of a man or animal, and to make it work either on behalf of or against his fellow man.

Besides this, he believed greatly in the efficacy of representations or pictures of the gods, and of divine beings and things, provided that words of power properly recited by properly appointed people were recited over them. If this fact be borne in mind a great many difficulties in understanding religious texts disappear, and many apparently childish facts are seen to have an important meaning.

If we look into the tombs of the early period we see painted on the walls numbers of scenes in which the deceased is represented making offerings to the gods and performing religious ceremonies, as well as numbers of others in which he is directing the work of his estate and ruling his household.

It was not altogether the result of pride that such pictures were painted on the walls of tombs, for at the bottom of his heart the Egyptian hoped and believed that they were in reality representations of what he would do in the next world, and he trusted that the words of his prayers would turn pictures into realities, and drawings into substances.

The wealthy Egyptian left behind him the means for making the offerings which his ka, or double, needed, and was able to provide for the maintenance of his tomb and of the ka chapel and of the priest or priests who ministered to it.

It was an article of faith among all classes that unless the ka was properly fed it would be driven to wander about and pick up filth and anything else of that nature which it found in its path, as we may see from the LIInd Chapter of the Book of the Dead, in which the deceased says, “That which is an abomination unto me, that which is an abomination unto me let me not eat. That which is an abomination unto me, that which is an abomination unto me is filth; let me not eat of it instead of the cakes [which are offered unto] the Doubles (kau). Let it not light upon my body; let me not be obliged to take it into my hands; and let me not be obliged to walk thereon in my sandals.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 104-6.

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