Egyptian soul
Encyclopedia
The ancient Egypt
ians believed that a human
soul was made up of five parts: the Ren, the Ba, the Ka, the Sheut, and the Ib. In addition to these components of the soul there was the human body (called the ha, occasionally a plural haw, meaning approximately sum of bodily parts). The other souls were aakhu, khaibut, and khat.
. The Ib or metaphysical heart was believed to be formed from one drop of blood from the child's mothers heart, taken at conception.
To ancient Egyptians, it was the heart and not the brain that was the seat of emotion, thought, will and intention. This is evidenced by the many expressions 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 the deities during the Weighing of the Heart ceremony. If the heart weighed more than the feather of Maat
, it was immediately consumed by the monster Ammit
.
, Sheut (šwt in Egyptian), was always present. It was believed that a person could not exist without a shadow, nor a shadow without a person, therefore, Egyptians surmised that a shadow contained something of the person it represents. For this reason statues of people and deities were sometimes referred to as their shadows.
The shadow was represented graphically as a small human figure painted completely black as well, as a figure of death, or servant of Anubis.
n 'name') was given to them at birth and the Egyptians believed that it would live for as long as that name was spoken, which explains why efforts were made to protect it and the practice of placing 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 and protect it. Conversely, the names of deceased enemies of the state, such as Akhenaten
, were hacked out of monuments in a form of damnatio memoriae
. Sometimes, however, they were removed in order to make room for the economical insertion of the name of a successor, without having to build another monument. The greater the number of places a name was used, the greater the possibility it would survive to be read and spoken.
The 'Ba' (b3) is in some regards the closest to the contemporary Western religious notion of a soul, but it also 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). Like a soul, the 'Ba' is an aspect of a person that the Egyptians believed would live after the body died, and it 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 and copulating. Louis Zabkar
argued that the Ba is not part of the person but is the person himself, unlike the soul in Greek, or late Judaic, Christian or Muslim thought. The idea of a purely immaterial existence was so foreign to Egyptian thought that when Christianity spread in Egypt they borrowed the Greek word psyche to describe the concept of soul and not the term Ba. Zabkar concludes that so particular was the concept of Ba to ancient Egyptian thought that it ought not to be translated but instead the concept be footnoted or parenthetically explained as one of the modes of existence for a person.
In another mode of existence the Ba of the deceased is depicted in the Book of Going Forth by Day
returning to the mummy and participating in life outside the tomb in non-corporeal form, echoing the solar theology of Re (or Ra)
uniting with Osiris
each night.
The word 'bau' (b3w), 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.
and inserted them into their mothers' bodies. Depending on the region, Egyptians believed that Heket or Meskhenet was the creator of each person's Ka, breathing it into them at the instant of their birth
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 drink offerings were presented to the dead, although it was the kau (k3w) within the offerings that was consumed, not the physical aspect. The ka was often represented in Egyptian iconography as a second image of the king, leading earlier works to attempt to translate ka as double.
The Akh ( meaning '(magically) effective one'), was a concept of the 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 the afterlife. Following the death of the Khat, the Ba and Ka were reunited to reanimate the Akh. The reanimation of the Akh was only possible if the proper funeral rites were executed and followed by constant offerings. The ritual was termed: se-akh 'to make (a dead person) into an (living) akh.' In this sense, it even developed into a sort of ghost
or roaming 'dead being' (when the tomb was not in order any more) during the Ramesside Period. An Akh could do either harm or good to persons still living, depending on the circumstances, causing e.g., nightmares, feelings of guilt, sickness, etc. It could be evoked by prayers or written letters left in the tomb's offering chapel also in order to help living family members, e.g., by intervening in disputes, by making an appeal to other dead persons or deities with any authority to influence things on 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 proper offerings made and knowing the proper, efficacious spell, but there was an attendant risk of dying again. Egyptian funerary literature (such as the Coffin Texts
and the Book of the Dead
) were intended to aid the deceased in "not dying a second time" and becoming an akh.
occurs when a person's ka leaves the body. Ceremonies conducted by priests after death, including the "opening of the mouth (wp r)", aimed not only to restore a person's physical abilities in death, 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" (3ḫ, meaning "effective one").
Egyptians conceived of an afterlife as quite similar to normal physical existence — but with a difference. The model for 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 to new 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 was required, to allow the Ba to return during the night, and to rise to new life in the morning. However, the complete Akhu 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 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 is translated by James P. Allen as:
Ancient Egypt
Ancient Egypt was an ancient civilization of Northeastern Africa, concentrated along the lower reaches of the Nile River in what is now the modern country of Egypt. Egyptian civilization coalesced around 3150 BC with the political unification of Upper and Lower Egypt under the first pharaoh...
ians believed that a human
Human
Humans are the only living species in the Homo genus...
soul was made up of five parts: the Ren, the Ba, the Ka, the Sheut, and the Ib. In addition to these components of the soul there was the human body (called the ha, occasionally a plural haw, meaning approximately sum of bodily parts). The other souls were aakhu, khaibut, and khat.
Ib (heart)
An important part of the Egyptian soul was thought to be the Ib (jb), or heartHeart
The heart is a myogenic muscular organ found in all animals with a circulatory system , that is responsible for pumping blood throughout the blood vessels by repeated, rhythmic contractions...
. The Ib or metaphysical heart was believed to be formed from one drop of blood from the child's mothers heart, taken at conception.
To ancient Egyptians, it was the heart and not the brain that was the seat of emotion, thought, will and intention. This is evidenced by the many expressions in the Egyptian language
Egyptian language
Egyptian is the oldest known indigenous language of Egypt and a branch of the Afroasiatic language family. Written records of the Egyptian language have been dated from about 3400 BC, making it one of the oldest recorded languages known. Egyptian was spoken until the late 17th century AD in the...
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
E. A. Wallis Budge
Sir Ernest Alfred Thompson Wallis Budge was an English Egyptologist, Orientalist, and philologist who worked for the British Museum and published numerous works on the ancient Near East.-Earlier life:...
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
Anubis
Anubis is the Greek name for a jackal-headed god associated with mummification and the afterlife in ancient Egyptian religion. In the ancient Egyptian language, Anubis is known as Inpu . According to the Akkadian transcription in the Amarna letters, Anubis' name was vocalized as Anapa...
and the deities during the Weighing of the Heart ceremony. If the heart weighed more than the feather of Maat
Maat
Maat is a naval rank of the German navy equivalent to the army rank of Unteroffizier. A Maat is considered the equivalent of a junior Petty Officer in the navies of many other nations....
, it was immediately consumed by the monster Ammit
Ammit
thumb|right|400px|This detail scene from the [[Papyrus]] of [[Hunefer]] shows [[Hunefer]]'s heart being weighed on the scale of [[Maat]] against the [[feather of truth]], by the [[jackal]]-headed [[Anubis]]. The [[Ibis]]-headed [[Thoth]], [[scribe]] of the [[gods]], records the result...
.
Sheut (shadow)
A person's shadowShadow
A shadow is an area where direct light from a light source cannot reach due to obstruction by an object. It occupies all of the space behind an opaque object with light in front of it. The cross section of a shadow is a two-dimensional silhouette, or reverse projection of the object blocking the...
, Sheut (šwt in Egyptian), was always present. It was believed that a person could not exist without a shadow, nor a shadow without a person, therefore, Egyptians surmised that a shadow contained something of the person it represents. For this reason statues of people and deities were sometimes referred to as their shadows.
The shadow was represented graphically as a small human figure painted completely black as well, as a figure of death, or servant of Anubis.
Ren (name)
As a part of the soul, a person's ren (rMouth (hieroglyph)
The Ancient Egyptian Mouth hieroglyph is Gardiner sign listed no. D21 for the shape of the mouth, being open,...
n 'name') was given to them at birth and the Egyptians believed that it would live for as long as that name was spoken, which explains why efforts were made to protect it and the practice of placing it in numerous writings. For example, part of the Book of Breathings, a derivative of the Book of the Dead
Book of the Dead
The Book of the Dead is the modern name of an ancient Egyptian funerary text, used from the beginning of the New Kingdom to around 50 BC. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as "Book of Coming Forth by Day". Another translation would be "Book of...
, was a means to ensure the survival of the name. A cartouche
Cartouche
In Egyptian hieroglyphs, a cartouche is an ellipse with a horizontal line at one end, indicating that the text enclosed is a royal name, coming into use during the beginning of the Fourth Dynasty under Pharaoh Sneferu, replacing the earlier serekh...
(magical rope) often was used to surround the name and protect it. Conversely, the names of deceased enemies of the state, such as Akhenaten
Akhenaten
Akhenaten also spelled Echnaton,Ikhnaton,and Khuenaten;meaning "living spirit of Aten") known before the fifth year of his reign as Amenhotep IV , was a Pharaoh of the Eighteenth dynasty of Egypt who ruled for 17 years and died perhaps in 1336 BC or 1334 BC...
, were hacked out of monuments in a form of damnatio memoriae
Damnatio memoriae
Damnatio memoriae is the Latin phrase literally meaning "condemnation of memory" in the sense of a judgment that a person must not be remembered. It was a form of dishonor that could be passed by the Roman Senate upon traitors or others who brought discredit to the Roman State...
. Sometimes, however, they were removed in order to make room for the economical insertion of the name of a successor, without having to build another monument. The greater the number of places a name was used, the greater the possibility it would survive to be read and spoken.
Ba (soul)
Old Kingdom
Old Kingdom is the name given to the period in the 3rd millennium BC when Egypt attained its first continuous peak of civilization in complexity and achievement – the first of three so-called "Kingdom" periods, which mark the high points of civilization in the lower Nile Valley .The term itself was...
pyramids
Egyptian pyramids
The Egyptian pyramids are ancient pyramid-shaped masonry structures located in Egypt.There are 138 pyramids discovered in Egypt as of 2008. Most were built as tombs for the country's Pharaohs and their consorts during the Old and Middle Kingdom periods.The earliest known Egyptian pyramids are found...
often were called the 'Ba' of their owner). Like a soul, the 'Ba' is an aspect of a person that the Egyptians believed would live after the body died, and it 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
Coffin Texts
The Coffin Texts are a collection of ancient Egyptian funerary spells written on coffins beginning in the First Intermediate Period. The texts are derived in part from the earlier pyramid texts, reserved for royal use only, but they contain substantial new material related to everyday desires that...
one form of the Ba that comes into existence after death is corporeal, eating, drinking and copulating. Louis Zabkar
Louis Vico Zabkar
Louis Vico Žabkar was an Egyptologist who published a number of academic works. Born in Dalmatia, he received his Ph.D. in 1958 from the University of Chicago. After teaching in the history department of Loyola University Chicago he became Professor of Egyptology at Brandeis University where he...
argued that the Ba is not part of the person but is the person himself, unlike the soul in Greek, or late Judaic, Christian or Muslim thought. The idea of a purely immaterial existence was so foreign to Egyptian thought that when Christianity spread in Egypt they borrowed the Greek word psyche to describe the concept of soul and not the term Ba. Zabkar concludes that so particular was the concept of Ba to ancient Egyptian thought that it ought not to be translated but instead the concept be footnoted or parenthetically explained as one of the modes of existence for a person.
In another mode of existence the Ba of the deceased is depicted in the Book of Going Forth by Day
Book of the Dead
The Book of the Dead is the modern name of an ancient Egyptian funerary text, used from the beginning of the New Kingdom to around 50 BC. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as "Book of Coming Forth by Day". Another translation would be "Book of...
returning to the mummy and participating in life outside the tomb in non-corporeal form, echoing the solar theology of Re (or Ra)
Ra
Ra is the ancient Egyptian sun god. By the Fifth Dynasty he had become a major deity in ancient Egyptian religion, identified primarily with the mid-day sun...
uniting with Osiris
Osiris
Osiris is an Egyptian god, usually identified as the god of the afterlife, the underworld and the dead. He is classically depicted as a green-skinned man with a pharaoh's beard, partially mummy-wrapped at the legs, wearing a distinctive crown with two large ostrich feathers at either side, and...
each night.
The word 'bau' (b3w), 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.
Ka (Vital spark)
The Ka (k3) was the Egyptian concept of vital essence, that which distinguishes the difference between a living and a dead person, with death occurring when the ka left the body. The Egyptians believed that Khnum created the bodies of children on a potter's wheelPotter's wheel
In pottery, a potter's wheel is a machine used in asma of round ceramic ware. The wheel may also be used during process of trimming the excess body from dried ware and for applying incised decoration or rings of color...
and inserted them into their mothers' bodies. Depending on the region, Egyptians believed that Heket or Meskhenet was the creator of each person's Ka, breathing it into them at the instant of their birth
Birth
Birth is the act or process of bearing or bringing forth offspring. The offspring is brought forth from the mother. The time of human birth is defined as the time at which the fetus comes out of the mother's womb into the world...
as the part of their soul that made them be alive. This resembles the concept of spirit
Spirit
The English word spirit has many differing meanings and connotations, most of them relating to a non-corporeal substance contrasted with the material body.The spirit of a living thing usually refers to or explains its consciousness.The notions of a person's "spirit" and "soul" often also overlap,...
in other religions.
The Egyptians also believed that the ka was sustained through food and drink. For this reason food and drink offerings were presented to the dead, although it was the kau (k3w) within the offerings that was consumed, not the physical aspect. The ka was often represented in Egyptian iconography as a second image of the king, leading earlier works to attempt to translate ka as double.
Akh
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 the afterlife. Following the death of the Khat, the Ba and Ka were reunited to reanimate the Akh. The reanimation of the Akh was only possible if the proper funeral rites were executed and followed by constant offerings. The ritual was termed: se-akh 'to make (a dead person) into an (living) akh.' In this sense, it even developed into a sort of ghost
Ghost
In traditional belief and fiction, a ghost is the soul or spirit of a deceased person or animal that can appear, in visible form or other manifestation, to the living. Descriptions of the apparition of ghosts vary widely from an invisible presence to translucent or barely visible wispy shapes, to...
or roaming 'dead being' (when the tomb was not in order any more) during the Ramesside Period. An Akh could do either harm or good to persons still living, depending on the circumstances, causing e.g., nightmares, feelings of guilt, sickness, etc. It could be evoked by prayers or written letters left in the tomb's offering chapel also in order to help living family members, e.g., by intervening in disputes, by making an appeal to other dead persons or deities with any authority to influence things on 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 proper offerings made and knowing the proper, efficacious spell, but there was an attendant risk of dying again. Egyptian funerary literature (such as the Coffin Texts
Coffin Texts
The Coffin Texts are a collection of ancient Egyptian funerary spells written on coffins beginning in the First Intermediate Period. The texts are derived in part from the earlier pyramid texts, reserved for royal use only, but they contain substantial new material related to everyday desires that...
and the Book of the Dead
Book of the Dead
The Book of the Dead is the modern name of an ancient Egyptian funerary text, used from the beginning of the New Kingdom to around 50 BC. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as "Book of Coming Forth by Day". Another translation would be "Book of...
) were intended to aid the deceased in "not dying a second time" and becoming an akh.
Relationships
Ancient Egyptians believed that deathDeath
Death is the permanent termination of the biological functions that sustain a living organism. Phenomena which commonly bring about death include old age, predation, malnutrition, disease, and accidents or trauma resulting in terminal injury....
occurs when a person's ka leaves the body. Ceremonies conducted by priests after death, including the "opening of the mouth (wp r)", aimed not only to restore a person's physical abilities in death, 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" (3ḫ, meaning "effective one").
Egyptians conceived of an afterlife as quite similar to normal physical existence — but with a difference. The model for this new existence was the journey of the Sun. At night the Sun descended into the Duat
Duat
In Egyptian mythology, Duat is the underworld. The Duat is a vast area under the Earth, connected with Nun, the waters of the primordial abyss. The Duat is the realm of the god Osiris and the residence of other gods and supernatural beings...
(the underworld). Eventually the Sun meets the body of the mummified Osiris
Osiris
Osiris is an Egyptian god, usually identified as the god of the afterlife, the underworld and the dead. He is classically depicted as a green-skinned man with a pharaoh's beard, partially mummy-wrapped at the legs, wearing a distinctive crown with two large ostrich feathers at either side, and...
. Osiris and the Sun, re-energized by each other, rise to new 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 was required, to allow the Ba to return during the night, and to rise to new life in the morning. However, the complete Akhu were also thought to appear as stars. Until the Late Period
Late Period of Ancient Egypt
The Late Period of Ancient Egypt refers to the last flowering of native Egyptian rulers after the Third Intermediate Period from the 26th Saite Dynasty into Persian conquests and ended with the death of Alexander the Great...
, 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 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
Nomarch
Nomarchs were the semi-feudal rulers of Ancient Egyptian provinces. Serving as provincial governors, they each held authority over one of the 42 nomes into which the country was divided. Both nome and nomarch are terms derived from the Greek nomos, meaning a province or district...
of Nekhen
Nekhen
Nekhen was the religious and political capital of Upper Egypt at the end of the Predynastic period...
, has an eloquent description of this existence, and is translated by James P. Allen as:
Your life happening again, without your ba being kept away from your divine corpse, with your ba being together with the akh ... You shall emerge each day and return each evening. A lamp will be lit for you in the night until the sunlight shines forth on your breast. You shall be told: "Welcome, welcome, into this your house of the living!"
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 Cairo Press. 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 Gleanings from Deir el-Medîna, edited by Robert Johannes Demarée and Jacobus Johannes Janssen. Egyptologische Uitgaven 1. Leiden: Nederlands Instituut voor het Nabije Oosten. 1–70.
- Borioni, Giacomo C. 2005. "Der Ka aus religionswissenschaftlicher Sicht", Veröffentlichungen der Institute für Afrikanistik 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