The Human Body in Death and Resurrection (Deuterocanonical by Tobias Nicklas, Friedrich V. Reiterer, Joseph Verheyden,

By Tobias Nicklas, Friedrich V. Reiterer, Joseph Verheyden, Heike Braun

During this selection of essays well known specialists care for the position of the useless or death human physique in several historical non secular and cultural contexts. the main target of the gathering lies on early Jewish and historical Christian assets (3rd century B.C.E. - third century C.E.). a few essays care for different traditions just like the faith of Ptolemaic Egypt, Zoroastrism or historical Gnosis.

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DOXIADIS, Euphrosyne, The Mysterious Fayum Portraits: Faces from Ancient Egypt, London 1995. , The Song of Songs and the Ancient Egyptian Love Songs, Madison 1985. GOYON, Jean-Claude/JOSSET, Patrice, Un corps pour l’éternité, Paris 1988. , Stories of the High Priests of Memphis: Atlas, Oxford 1900. HORNUNG, Erik, Altägyptische Höllenvorstellungen, Berlin 1968. HORNUNG, Erik, The Ancient Egyptian Books of the Afterlife, Ithaca 1999. JANOT, Francis, Les instruments d’embaumement de l’Égypte ancienne, Cairo 2000.

They consist mainly of verbal sentences asserting that the dead will be revived, protected, nourished, and accepted among the underworld gods and their followers. Such texts were thought to be efficacious because of a belief in the ‘performative’ power of speech. To the Egyptians, it was possible to trigger off an event by proclaiming it verbally within the appropriate ritual context. Thus, the constituent sentences of glorification spells are not wishes. Their effectiveness was deemed to be independent of any external agency, stemming from the power of akh inherent in their recitation, which mediated between the cultic and divine spheres, transforming a ritual utterance in the former into an event in the latter.

At the door of the fifth hall, those accused of crimes stand pleading. The pivot of the door of the fifth hall is fixed in the right eye of one of the accused. In the sixth hall they see the tribunal of the underworld, and in the seventh and final hall, Osiris himself, crowned and seated on a throne of gold, with Anubis and Thoth on either side of him. Then Setne observes a rich man clothed in fine linen standing near Osiris. His son informs him that this is the poor man whom he had seen being taken out for burial.

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