EGYPT 488 - The OPENING of The MOUTH RITUAL - (by Egyptahotep)
8.8 هزار بار بازدید -
11 سال پیش
-
The OPENING of The MOUTH
The OPENING of The MOUTH Ritual:
The "Opening of the Mouth and Eyes" (abbreviated "Opening of the Mouth") is the ancient Egyptian title of a ritual from the Old Kingdom to the Roman Period. In essence it might be described as a consecration ritual for images in human form.
In the ritual, specially designated persons used special ritual tools ( Ur Hekau, Seb Ur - Netjerui , Pesheskef (or Pesheskaf) andHedj )to touch the mouth and eyes of the image to enable a spirit to receive food and drink, to breathe, and to see. Sustenance and light are the two key aspects of life desired for the person for eternity.
The 'Opening of the Mouth' was an important ancient Egyptian ritual in which an inanimate object (such as a statue) or one which was no longer alive, like a mummy, was symbolically brought to life. The ritual is often depicted in tombs of new kingdom.
The "Opening of the Mouth" is most commonly shown as being performed on a mummy, as in the papyrus of Hunefer, but it was also carried out on statues and two-dimensional relief images in temples, so that they could fulfil their functions more effectively Several different adzes were used for the symbolic cutting open of the mouth and eyes, and several mummies have been found on which there are small cuts in the bandages in the region of the mouth.
A ritual intended to open the mouth of the deceased and his statues and thus return to him the use of his faculties. The ritual was designed not only to enable the mouth to speak and eat again, but also the eyes, ears and nose to again carry out their functions. The Opening of the Mouth ritual was originally meant for statues, but later it was also carried out on mummies. The ritual could also be performed for shabtis, and even for entire temples. The ritual is extremely old.In the Pyramid Texts from the Old Kingdom is a ritual that is virtually identical to the one known from later times. It is assumed that it was regularly carried out in the Old Kingdom for statues of the king in the valley temple of his pyramid complex. Our richest source of information about the ritual comes from the representations of it in tombs and on papyri from the New Kingdom and later. There is a good example in the tomb of the vizier Rekhmire in Thebes, illustrating all 75 of the different acts making up the ritual. A large number of these acts consisted of purifications and censing, and there were also libations and the sacrificing of animals. Touching various parts of the body also played an important role. The ritual, at least in theory, was carried out by the eldest son of the deceased. It could be performed in the sculptor's workshop, the embalming workshop or in or near the tomb.
for the ancient Egyptians, the human being consisted of five main parts;
death meant the separation of these parts.
Three of them were linked to the material condition of the human being, namely:
The body (KHET). After death, the body was to stand the test of time.
The Shadow (SHUT). It was a negative image sometimes replaced the deceased
The name (REN). The name was very important to the Egyptians because it was essential to be recognized and remembered. Violating the name, destroy where was written was a harsh punishment to the ancient Egyptian it means falling into oblivion as hard as death.
Besides, there were two immaterial parts of man: the KA and the BA.
The KA. The mental part, an infinitesimal portion of the cosmic universal energy being deposited in newborn and that never left him until his death. It was the vital principle par excellence. At the time of death, the ka was separated from the body so it was essential to gather them back. To do this, the statues acted as supports ka or "double" of the mummy.
The BA. Joint intimate peculiarities of person or what today we call personality. It was more dynamic than the ka and often out of the tomb to make contact with the world of the living
The "Opening of the Mouth and Eyes" (abbreviated "Opening of the Mouth") is the ancient Egyptian title of a ritual from the Old Kingdom to the Roman Period. In essence it might be described as a consecration ritual for images in human form.
In the ritual, specially designated persons used special ritual tools ( Ur Hekau, Seb Ur - Netjerui , Pesheskef (or Pesheskaf) andHedj )to touch the mouth and eyes of the image to enable a spirit to receive food and drink, to breathe, and to see. Sustenance and light are the two key aspects of life desired for the person for eternity.
The 'Opening of the Mouth' was an important ancient Egyptian ritual in which an inanimate object (such as a statue) or one which was no longer alive, like a mummy, was symbolically brought to life. The ritual is often depicted in tombs of new kingdom.
The "Opening of the Mouth" is most commonly shown as being performed on a mummy, as in the papyrus of Hunefer, but it was also carried out on statues and two-dimensional relief images in temples, so that they could fulfil their functions more effectively Several different adzes were used for the symbolic cutting open of the mouth and eyes, and several mummies have been found on which there are small cuts in the bandages in the region of the mouth.
A ritual intended to open the mouth of the deceased and his statues and thus return to him the use of his faculties. The ritual was designed not only to enable the mouth to speak and eat again, but also the eyes, ears and nose to again carry out their functions. The Opening of the Mouth ritual was originally meant for statues, but later it was also carried out on mummies. The ritual could also be performed for shabtis, and even for entire temples. The ritual is extremely old.In the Pyramid Texts from the Old Kingdom is a ritual that is virtually identical to the one known from later times. It is assumed that it was regularly carried out in the Old Kingdom for statues of the king in the valley temple of his pyramid complex. Our richest source of information about the ritual comes from the representations of it in tombs and on papyri from the New Kingdom and later. There is a good example in the tomb of the vizier Rekhmire in Thebes, illustrating all 75 of the different acts making up the ritual. A large number of these acts consisted of purifications and censing, and there were also libations and the sacrificing of animals. Touching various parts of the body also played an important role. The ritual, at least in theory, was carried out by the eldest son of the deceased. It could be performed in the sculptor's workshop, the embalming workshop or in or near the tomb.
for the ancient Egyptians, the human being consisted of five main parts;
death meant the separation of these parts.
Three of them were linked to the material condition of the human being, namely:
The body (KHET). After death, the body was to stand the test of time.
The Shadow (SHUT). It was a negative image sometimes replaced the deceased
The name (REN). The name was very important to the Egyptians because it was essential to be recognized and remembered. Violating the name, destroy where was written was a harsh punishment to the ancient Egyptian it means falling into oblivion as hard as death.
Besides, there were two immaterial parts of man: the KA and the BA.
The KA. The mental part, an infinitesimal portion of the cosmic universal energy being deposited in newborn and that never left him until his death. It was the vital principle par excellence. At the time of death, the ka was separated from the body so it was essential to gather them back. To do this, the statues acted as supports ka or "double" of the mummy.
The BA. Joint intimate peculiarities of person or what today we call personality. It was more dynamic than the ka and often out of the tomb to make contact with the world of the living
11 سال پیش
در تاریخ 1392/06/04 منتشر شده
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