By Steven Snape
This booklet explores the advance of tombs as a cultural phenomenon in historic Egypt and examines what tombs demonstrate approximately historical Egyptian tradition and Egyptians’ trust within the afterlife.
Investigates the jobs of tombs within the improvement of funerary practicesContent:
Chapter 1 anonymous Lives at Tarkhan and Saqqara (pages 7–23):
Chapter 2 Pits, Palaces and Pyramids (pages 24–34):
Chapter three Non?Royal Cemeteries of Dynasty four (pages 35–50):
Chapter four Unas, Teti and Their Courts (pages 51–67):
Chapter five The Tombs of Qar and Idu (pages 68–85):
Chapter 6 A transforming into Independence (pages 86–104):
Chapter 7 Ankhtify (pages 105–116):
Chapter eight Osiris, Lord of Abydos (pages 117–135):
Chapter nine ‘Lords of lifestyles’ (pages 136–147):
Chapter 10 Strangers and Brothers (pages 148–165):
Chapter eleven North and South (pages 166–175):
Chapter 12 Ineni, Senenmut and User?Amun (pages 176–189):
Chapter thirteen Rekhmire and the Tomb of the Well?Known Soldier (pages 190–206):
Chapter 14 Huya and Horemheb (pages 207–222):
Chapter 15 Samut and the Ramesside deepest Tomb (pages 223–232):
Chapter sixteen Sennedjem (pages 233–244):
Chapter 17 Petosiris (pages 245–259):
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Extra info for Ancient Egyptian Tombs: The Culture of Life and Death
This is a question best returned to when we have more supporting evidence, later in the Old Kingdom. Another puzzling issue is that of the internal rooms within the pyramid. Among the five largest Dynasty 4 pyramids (assuming the Meidum pyramid is the work of Snefru and not his predecessor Huni), three (Meidum, Snefru’s ‘red pyramid’ at Dahshur, Khaefre’s pyramid at Giza) have very simple internal arrangements consisting of little more than an entrance corridor which makes its way from the north face of the pyramid to a modestly sized burial chamber which is cut into the bedrock underneath the pyramid, or at ground level.
Cubits [high]. The text, which is somewhat damaged, describes how the king arranged for various groups of workmen to come and build the tomb, even finding time to inspect the work himself. Among the specifically named elements of the tomb were ‘a double false door and entrance doorway’, ‘a statue to receive offerings . .
But there was one further critical factor. The Egyptians did not customarily practise the burning of offerings to release their essence for divine use. Instead it seems that the act of offering in specific designated places within the temple was enough for the god to extract whatever they needed. This would, of course, leave the food offerings superficially unchanged as far as human use was concerned and left them available for the ‘Reversion of Offerings’. This system allowed the food to be ‘consumed’ by the god, but also passed on to the priests serving the god as their payment for making the offerings.