Ancient Egyptian afterlife beliefs

Ancient Egyptian afterlife beliefs were centered around a variety

of complex rituals that were influenced by many aspects of
Egyptian culture. Religion was a major contributor, since it was an
important social practice that bound all Egyptians together. For
instance, many of the Egyptian gods played roles in guiding the
souls of the dead through the afterlife. With the evolution of
writing, religious ideals were recorded and quickly spread
throughout the Egyptian community. The solidification and
commencement of these doctrines were formed in the creation of This detail scene from the Papyrus
afterlife texts which illustrated and explained what the dead would of Hunefer (ca. 1375 B.C.) shows
need to know in order to complete the journey safely. Hunefer's heart being weighed on the
scale of Maat against the feather of
Egyptian religious doctrines included three afterlife ideologies: truth, by the jackal-headed Anubis.
belief in an underworld, eternal life, and rebirth of the soul. The The ibis-headed Thoth, scribe of the
underworld, also known as the Duat, had only one entrance that gods, records the result. If his heart
could be reached by traveling through the tomb of the deceased. is lighter than the feather, Hunefer is
The initial image a soul would be presented with upon entering this allowed to pass into the afterlife. If
realm was a corridor lined with an array of fascinating statues, not, he is eaten by the waiting
including a variation of the hawk-headed god, Horus. The path Ammit. Vignettes such as these
taken to the underworld may have varied between kings and were a common illustration in
common people. After entry, spirits were presented to another Egyptian books of the dead.[1]
prominent god, Osiris. Osiris would determine the virtue of the
deceased's soul and grant those deemed deserving a peaceful
afterlife. The Egyptian concept of 'eternal life' was often seen as being reborn indefinitely. Therefore, the
souls who had lived their life elegantly were guided to Osiris to be born again.[2]

In order to achieve the ideal afterlife, many practices had to be performed during one's life. This may have
included acting justly and following the beliefs of Egyptian creed. Additionally, the Egyptians stressed the
rituals completed after an individual's life has ended. In other words, it was the responsibility of the living to
carry out the final traditions required so the dead could promptly meet their final fate. Ultimately,
maintaining high religious morals by both the living and the dead, as well as complying to a variety of
traditions, guaranteed the deceased a smoother transition into the underworld.

Funeral practices
There were many challenges the dead had to face before they were able to enter into the final stages of the
afterlife. However, through the support of the living, the dead had access to the protection and knowledge
they would need to be reborn in the netherworld.

Tombs
The design and scale of Egyptian burial tombs varied from period
to period, even though their function remained the same. While
most tombs were built during the lifetime of the person it was
meant for, Egyptian tombs were constructed to house the body of
the dead, but also functioned to transmit the soul to the
underworld.[3] Most of what was found in a tomb depended on the
status of the person buried within it. However, in order to assist the
dead, most tombs were decorated with texts meant to help guide the
deceased's soul to the afterlife, something that was attainable to The Opening of the Mouth ceremony
all.[4] It was believed that a false door was a threshold between the being performed on a mummy before
worlds of the living and the dead and through which a deity or the the tomb. Anubis attending the
spirit of the deceased could enter and exit.[5] Pharaohs' tombs were mummy of the deceased. Extract
provided with vast quantities of wealth. Grave goods and treasury from the Papyrus of Hunefer, a 19th-
are usually personal possessions, supplies to smooth the deceased's Dynasty Book of the Dead (c.1300
journey into the afterlife or offerings to the gods. BCE)

Afterlife texts

Throughout the centuries, the Egyptian people decorated their tombs and coffins with religious spells and
texts hoping to help the dead in the afterlife. As Egyptian culture developed, these texts also evolved and
became more complex and extensive in nature.

Pyramid Texts

The Pyramid Texts were the first religious spells to be carved into
the walls of royal ancient Egyptian pyramids. Beginning in the Old
Kingdom period, these texts were used exclusively by the Egyptian
pharaohs to decorate the walls of their tombs. However, Egyptian
Queens and high-ranking government officials soon began to use
Pyramid Texts in their burial tombs as well. The purpose of these
texts were to help the pharaoh successfully complete his journey
through the afterlife, by conveying knowledge to the deceased
about the paths he should take and the dangers he might face along Pyramid Text within the burial
the way.[6] pyramid of Teti I

Coffin Texts

In the Middle Kingdom period the Pyramid Texts were replaced by the Coffin Texts. The Coffin Texts
were spells that were inscribed into the coffins of the dead. They were meant to protect the deceased in the
afterlife and provide them with the transformation magic they would need along their journey. These Coffin
Texts were generally more attainable, providing the common people of Egypt the opportunity to attain a
proper afterlife. It is also important to note that the collection of Coffin Texts known as The Book of Two
Ways functioned as the earliest manual to the afterlife.[7]

Book of the Dead

The Book of the Dead was an extensive collection of spells that included material from both the Pyramid
Texts and the Coffin Texts. In the New Kingdom period, the Book of the Dead was normally recorded on
papyrus. However, it could also be found on the tomb walls, coffins and the wrappings of mummies. Like
the Coffin Texts, the spells illustrated within the Book of the Dead were used by everyone. These spells
offered advice, protection and knowledge to the dead as they journeyed through the netherworld.[8]

Books of the Netherworld

The Books of the Netherworld contained multiple texts that

provided the deceased with a description of the underworld and
served as a guide to help the dead during their final journey. Since
the deceased were often seen replicating the rebirth cycle of Ra as
they traveled through the afterlife, these texts primarily focused on
the second half of the sun god's journey, which took him through
the underworld at night. The earlier Books of the Netherworld,
which include the Amduat and the Book of Gates, divided their
narratives into twelve parts, symbolizing the twelve hours the sun
god spent in the underworld. Later books such as the Book of
Caverns and the Book of the Earth used a more sectionalized
approach when presenting their narratives. All of these books also
contained complex illustrations of the netherworld, which could
often be seen etched into coffins and the walls of burial tombs.[9] The 11th hour of the book Amduat

Books of the Sky

The Books of Sky consisted of three afterlife texts titled, the Book of Nut, the Book of Day and the Book
of Night. Carved into the ceiling of tombs these texts emphasized the role the goddess Nut played in the
Egyptian afterlife.[10]

Coffins

Coffins in Egyptian culture date back to the Old Kingdom. During this era, coffins were relatively simple;
they were equilateral makings with minor details. These included three openings, one that the Ka was
intended to pass through and two that represented eyes. However, as time passed coffins and their
structures evolved. By the New Kingdom, coffins had not only become more popular around the area but
were distributed for sale. The deceased's body was now represented by the coffin as it held a shape and
was decorated with features that resembled the individual inside it.[11] The deceased were also often
depicted in white clothes, because it represented the soul's purity after it had passed through judgement, in
the Hall of Maat.[12] Additionally, the orientation of the deceased was very important to ancient Egyptians.
In early periods, the body would have laid promptly on their side with their head directed to the south. This
later shifted and with the body flat on its back, the north became a more favorable position for the dead's
head to lie.[13]

Mummification Process

Mummification was a practice that the ancient Egyptians adopted because they believed that the body
needed to be preserved in order for the dead to be reborn in the afterlife.[14] Initially, Egyptians thought that
like Ra, their physical bodies, or Khat, would reawaken after they completed their journey through the
underworld.[15] Once the Egyptians realized that the bodies of their dead would eventually decay, they
started to see the remains of the dead as a vessel for the deceased's spirit. The body was dismembered and
wrapped in bandages to safeguard it, if the soul decided to return.[16] The heart scarab was an amulet used
as a grave good or jewelry worn by the deceased pharaoh. The function of the heart scarab was to bind the
heart to silence while it was being weighed in the underworld to
ensure that the heart did not bear false witness against the
deceased.[17] A heart scarab was often placed on their heart and
bound underneath the bandages of the mummy. This was to ensure
that it could not be physically removed from their person.[18]

Funeral offerings

Many Egyptians considered the tomb to be a home for the dead, so

it was customary to leave offerings near the body of the Egyptian mummy
deceased. [19] Egyptians believed that even after death, one's spirit
would live on because the life force was a separate entity that could
detach itself from the body. This life force was named the Ka, and was considered to be one part of what
the Egyptian believed to be the immortal soul. The Ba was another part of the soul that had increased
mobility and dwelled within the Ka.[20] Offerings that were left for the dead included clothing and valuable
ornaments; the most important offering, however, was food,[21] because even though the Ka was separated
from the body, it could still starve.[20]

Journey to the afterlife

Ancient Egyptians theorized the passage to the afterlife in a series
of stages. The first phase was believed to encompass the vehicle of
transportation, which would eventually direct their departed souls
to immortality. Individuals were subjected to a multitude of
passages; but the choice of route was not theirs, it was dependent
on their status. The aspect that was most universally influential in
determining what passage was taken was one's position among
their leaders. Despite the differences between voyagers, beliefs Af or Afu (commonly known as Afu-
concerning the afterlife were highly reliant on religious ideologies. Ra), the ram-headed form of Ra
For example, early people often used religion to understand, as well when traveling the Duat (the 12 hours
as relate to, natural occurrences since science had not yet defined of night and the underworld) on the
everyday incidents. To demonstrate, there was no justification for Mesektet barque along with Sia (left
the sun's orbit, so religious myths redefined and answered the and front of barque) and Heka (right
questions prehistoric people had. Yet, since natural incidents were and behind of barque), surrounded by
explained by religious beliefs, other realms of creed mimicked the the protective coiled serpent deity
natural patterns of life. For instance, the general ideology associated Mehen
with the path to the underworld was believed that as night
overshadowed the land, the deceased would begin their journey.
And with the rising of the sun, a new day was not only thought to have begun, but a new life as well.[22]

Boat passages to the underworld were strictly reserved for pharaohs who had died. The Egyptian sun god,
Ra, was believed to travel to the underworld by boat as the sun set. As a way to mimic Ra's daily
expedition, the ancient people of Egypt would construct model boats, ranging in many sizes in which they
would bury alongside their pharaohs. For example, next to the Pyramid of Khufu, researchers uncovered
Khufu ship, a boat the size of traditional ships, which displayed not only the extreme devotion Egyptians
had for their leader, but their dedication to obtaining eternity for all. In other words, a great deal of the
requirements for the deceased to properly reach the underworld rested on the living. In order for the
pharaoh to arrive at his final destination, his people had to construct a variety of boats to ensure his
departure. As a result, communities had to come together to support each other, otherwise their perspective
of immortality, as well as their beliefs, would end indefinitely. Therefore, commitment to helping others
achieve eternity was a vital component to Egyptian culture, as demonstrated by the gallant boats buried
with their rulers.[23]

Additionally, an alternate vehicle for entrance to the underworld was the coffin. While kings often used
coffins in addition to, or in substitution of the boat belief, everyday citizens had less choice. Therefore, this
method was more universal while alluding to a different, more frequent path of entry. To compare, while
passages by boat directed the deceased to the sun god Ra, coffins were thought to guide individuals to the
sky goddess Nut. Each coffin was uniquely attributed to the person who rested in it. In other words, every
coffin was subject to a variety of interpretations, all of which were intended to promote the deceased in
obtaining eternity.[23]

The path to the afterlife for the deceased was a difficult one. There
were various gates, doors and pylons located in Duat,[25] which the
deceased would be required to pass. These gates had deities in
charge of guarding them, sometimes there are more than 1,000
guardian deities listed,[26] according to Ancient funerary texts. Ani and his wife face the 'seven
Every gate was guarded by a minor deity, commonly depicted as gates of the House of Osiris'. Below,
being zoo-anthropomorfic adored with enormous threatening they encounter ten of the 21
knifes,[27] who allowed access only to the souls capable of 'mysterious portals of the House of
pronouncing the secret name of the deity themself, as a sort of Osiris in the Field of Reeds'. All are
"password".[28] Therefore the deceased would be buried with guarded by gate deities.[24]
writings containing the names of these deities. A lot of these deities
were given names that inspired terror and, above all, evoked their
fearful powers. The names of these deities from time to time are disturbing, for instance, "He who dances in
blood" and "Mistress Of Anger", or as harmless as "Mistress Of The Altar".

Ancient Egyptians saw Wepwawet as one who opened the ways

to, and through, Duat, for the spirits of the dead. However, not all
who died were presented with the opportunity to travel to the
underworld. Since the living were obligated to ensure that the
deceased could travel to the afterlife, it was also in their control to
eliminate one's chance in achieving eternity. Therefore, the living
had an array of options that prevented a second life to an unworthy
individual who had died. The most famous included decapitation,
which when executed, "killed a person twice". As a result, the
second death associated with decapitation was also assumed to A section of the Book of the Dead
have annihilated the chance at another life. As noted in Egyptian showing the Weighing of the Heart in
texts, this instance was incredibly feared, but happened most often the Duat. The enthroned Osiris is
to those who rebelled or disobeyed the king.[29] seated in his shrine

Judgment of the dead

To the ancient Egyptians, the judgment of the dead was the process that allowed the Egyptian gods to judge
the worthiness of the souls of the deceased. Deeply rooted in the Egyptian belief of immortality, judgment
was one of the most important parts of the journey through the afterlife. As such, many variations of
judgment scenes appear in the Egyptian afterlife texts. Each soul that entered the afterlife was handled
individually during judgment. Once the deceased finished their journey through the underworld, they
arrived at the Hall of Maat. Here their purity would be the determining factor in whether they would be
allowed to enter the Kingdom of Osiris.[30]
The deceased's first task was to
correctly address each of the forty-two
Assessors of Maat by name, while
reciting the sins they did not commit
during their lifetime.[31] This process
allowed the dead to demonstrate that
they knew each of the judges’ names
or Ren and established that they were
pure, and free of sin. After confirming
that they were sinless, the deceased
was presented with the balance that The Weighing of the Heart in the Hall of Maat as depicted in the
was used to weigh their heart against Papyrus of Hunefer (19th Dynasty, c. 1300 BCE)
the feather of Maat.[32] Anubis was the
god often seen
administering this test. If
the deceased's heart
balanced with the feather of
Maat, Thoth would record
the result and they would
be presented to Osiris, who
admitted them into the
Papyrus of Ani: some of the 42
Sekhet-Aaru. However, if
Judges of Maat are visible, seated
and in small size
their heart was heavier than
Ammit "Devourer of the Dead" from
the feather, it was to be
the papyrus of Nebqed (18th
devoured by the Goddess
Dynasty, ca. 1391-1353 BCE)
Ammit, permanently destroying the soul of the deceased, ceasing to
exist.[33]

Rebirth
There were numerous ways for Egyptians to secure their fate. Many of the actions Egyptian people took
after death were to influence the god's decision in allowing for another life.

After judgement, entities were thought to return to the Mother Goddess' womb. During this stage, the soul
meets its former body that is restored. To demonstrate, in the Book of Dead there is a series of lines that
read as follows, "I unite your limbs, I hold your discharges together, I surround your flesh, I drive away the
fluids of your decay, I sweep away your b3w, I wipe away your tears, I heal all your limbs, each being
united with the other; I surround you with the work of the weaving goddess, I complete you and form you
as Re." [34] The belief continues as the nude being approaches the Goddess and enters her womb as her
son. To compare, this dogma is deeply related to the birth of the sun god Ra, who enters the goddess's
womb every night, and is reborn as the sun rises.[35] Ra's relation to the afterlife is very connected through
the religious components that justify the rising and setting of the sun.[22]

Ultimately, the immortality desired by ancient Egyptians was reflected in endless lives. By doing worthy
deeds in their current life, they would be granted a second life for all of eternity.

Gender
According to Egyptologist Kathlyn M. Cooney,[36] ancient Egyptian women were forced to redefine their
gender by encompassing more masculine features. Osiris, who was the ultimate ruler of the underworld,
was applauded for his incredible superiority as a result of his virility. Additionally, the overall theme
associated with gods connected their male attributes to resurrection, and goddesses were much more
vigilant. This ideology was conspired from original doctrines, which denoted the overall creator a male.
Statues and other forms of display made significant notice of their creator's masculine qualities, more
specifically pointing out his erect penis. Therefore, to appease their god's preferences women's tombs and
coffins displayed male qualities. Examples of male modifications included name combinations, in which
women engraved "Osiris" before their own name on their coffins. This demonstrated the collaboration of
women with a god who was capable of rebirth, because alone their gender restricted them. [37]

Sekhet-Aaru
Sekhet-Aaru, the "Field of Reeds", was the final destination for all
souls who had been granted rebirth. This concept evolved in the
Fifth Dynasty.[38] Sekhet-Aaru was essentially thought to be
paradise and encompassed this visualization. The Field of Reeds
was visualized as a very lush region, filled with waterfalls among
other natural wonders.[39] Egyptian images, such as the Papyrus of
Nebseni, depicted the land as being divided into numerous sections.
Each division was imagined to resemble island structures, in which
travel by boat is necessary.[40]

Those who were granted access to the Field of Reeds included both
gods and righteous souls. The fertility of the land was greatly Painting of Aaru in the tomb of
emphasized as this possessed two of the major rewards in obtaining Sennedjem in Deir el-Medina.
immortality: access to the Nile, and the ability to farm foods. As a
result, the deceased ate and drank the same delicacies devoured by
their gods. In turn, this promoted the belief that by obtaining
immortality, individuals also accumulated aspects that resembled
gods. Additionally, a third notable honor of residing in Sekhet-Aaru
was the means of communication. The deceased were able to
convey thoughts to one another, the gods, and those they had
previously lost.[38]

See also
Depiction of the "Field of Reeds"
Ancient Egypt within the Papyrus of Ani, currently
portal
at the British Museum.
Ancient Egyptian religion
Ancient Egyptian conception of the soul
Ancient Egyptian funerary practices

References
1. "Egyptian Book of the Dead" (https://web.archive.org/web/20120926051942/http://www.egyp
tartsite.com/hall1.html). Egyptartsite.com. Archived from the original (https://www.egyptartsit
e.com/hall1.html) on 2012-09-26. Retrieved 2012-08-18.
 2. Mojsov, Bojana (2001). "The Ancient Egyptian Underworld in the Tomb of Sety I: Sacred
Books of Eternal Life". The Massachusetts Review. 42 (4): 489–506. JSTOR 25091798 (http
s://www.jstor.org/stable/25091798).
3. Morenz, Siegfried (1960). Egyptian Religion. Ithaca, New York: Cornell University Press.
pp. 194–201.
4. Amenta, Alessia (2002). "The Egyptian Tomb as a House of Life for the Afterlife" (https://ww
w.academia.edu/31660429). Egyptological Essays on State and Society: 18–26.
5. Bard, KA (1999). Encyclopedia of the Archaeology of Ancient Egypt. NY, NY: Routledge.
6. Hornung, Erik (1999). The Ancient Egyptian Books of the Afterlife. Ithaca, New York: Cornell
University Press. pp. 1–6.
7. Hornung, Erik (1999). The Ancient Egyptian Books of the Afterlife. Ithaca, New York: Cornell
University Press. pp. 7–11.
8. Hornung, Erik (1999). The Ancient Egyptian Books of the Afterlife. Ithaca, New York: Cornell
University Press. pp. 13–22.
9. Hornung, Erik (1999). The Ancient Egyptian Books of the Afterlife. Ithaca, New York: Cornell
University Press. pp. 26–111.
10. Hornung, Erik (1999). The Ancient Egyptian Books of the Afterlife. Ithaca, New York: Cornell
University Press. pp. 112–135.
11. "Artifacts: Mummy Cases, Coffins, and Sarcophagi, Mummification, Online Exhibits,
Exhibits, Spurlock Museum, U of I" (http://www.spurlock.illinois.edu/exhibits/online/mummific
ation/artifacts6.html). www.spurlock.illinois.edu. Retrieved 2018-04-30.
12. Cooney, Kathlyn M. (2010). "GENDER TRANSFORMATION IN DEATH: A Case Study of
Coffins from Ramesside Period Egypt". Near Eastern Archaeology. 73 (4): 230.
doi:10.1086/NEA41103940 (https://doi.org/10.1086%2FNEA41103940). JSTOR 41103940
(https://www.jstor.org/stable/41103940). S2CID 166450284 (https://api.semanticscholar.org/
CorpusID:166450284).
13. Raven, Maarten J. (2005). "Egyptian Concepts on the Orientation of the Human Body". The
Journal of Egyptian Archaeology. 91: 37–53. doi:10.1177/030751330509100103 (https://doi.
org/10.1177%2F030751330509100103). JSTOR 3822392 (https://www.jstor.org/stable/3822
392). S2CID 162109010 (https://api.semanticscholar.org/CorpusID:162109010).
14. Budge, Wallis. Egyptian Religion: Egyptian Ideas of the Future Life. New York: Bell
Publishing Company. pp. 188–189.
15. Budge, Wallis. Egyptian Religion: Egyptian Ideas of the Future Life. New York: Bell
Publishing Company. p. 194.
16. Budge, Wallis. Egyptian Religion: Egyptian Ideas of the Future Life. New York: Bell
Publishing Company. pp. 188–200.
17. Andrews, Carol (2007). "Amulets" In The Oxford Encyclopedia of Ancient Egypt. Oxford
University Press.
18. Liszka, Kate (2015). "Scarab Amulets in the Egyptian Collection of the Princeton University
Art Museum" (https://www.jstor.org/stable/26388759). Record of the Art Museum, Princeton
University. 74: 4–19. ISSN 0032-843X (https://www.worldcat.org/issn/0032-843X).
JSTOR 26388759 (https://www.jstor.org/stable/26388759).
19. Morenz, Siegfried (1960). Egyptian Religion. Ithaca, New York: Cornell University Press.
p. 202.
20. Budge, Wallis. Egyptian Religion: Egyptian Ideas of the Future Life. New York: Bell
Publishing Company. p. 190.
21. Morenz, Siegfried (1960). Egyptian Religion. Ithaca, New York: Cornell University Press.
p. 201.
22. Janák, Jiří (2003). "Journey to the Resurrection. Chapter 105 of the Book of the Dead in the
New Kingdom". Studien zur Altägyptischen Kultur. 31: 193–210. JSTOR 25152890 (https://w
ww.jstor.org/stable/25152890).
23. Taylor, John H. (2001–2004). Death and the Afterlife in Ancient Egypt (https://books.google.c
om/books?id=f4eRywSWJzAC&q=+boat&pg=PA9). University of Chicago Press.
ISBN 9780226791647.
24. Taylor 2010, p.143
25. "Minor Netherworld Deities of Ancient Egypt" (http://www.touregypt.net/featurestories/minorg
ods.htm). www.touregypt.net (in Russian). Retrieved 2018-04-23.
26. Wilkinson 2003, pp. 81–2.
27. Wilkinson 2003, pp. 81–2.
28. Wilkinson 2003, pp. 81–2.
29. Picardo, Nicholas S. (2007). " "Semantic Homicide" and the So-called Reserve Heads: The
Theme of Decapitation in Egyptian Funerary Religion and Some Implications for the Old
Kingdom". Journal of the American Research Center in Egypt. 43: 221–252.
JSTOR 27801614 (https://www.jstor.org/stable/27801614).
30. Budge, Wallis. Egyptian Religion: Egyptian Ideas of the Future Life. New York: Bell
Publishing Company. pp. 136, 152.
31. Coogan, Michael D. (2013). A Reader of Ancient Near Eastern Texts: Sources for the Study
of the Old Testament,"Negative Confessions". New York: Oxford University Press. pp. 149–
150.
32. Budge, Wallis. Egyptian Religion: Egyptian Ideas of the Future Life. New York: Bell
Publishing Company. pp. 161–162.
33. Coogan, Michael D. (2013). A Reader of Ancient Near Eastern Texts: Sources for the Study
of the Old Testament,"The Weighting of the Heart". New York: Oxford University Press.
pp. 150–154.
34. Hays, Christopher B. (2012). " "My Beloved Son, Come and Rest in Me": Job's Return to His
Mother's Womb (Job 1:21a) in Light of Egyptian Mythology". Vetus Testamentum. 62 (4):
607–621. doi:10.1163/15685330-12341088 (https://doi.org/10.1163%2F15685330-1234108
8). JSTOR 23496681 (https://www.jstor.org/stable/23496681).
35. Budge, Sir Ernest Alfred Wallis (1901). The Book of the Dead: An English Translation of the
Chapters, Hymns, Etc., of the Theban Recension, with Introduction, Notes, Etc (https://archiv
e.org/details/in.ernet.dli.2015.49326). Open Court Pub. "mother."
36. Cooney, Kathlyn (Kara). "Gender Transformation in Death: A Case Study of Coffins from
Ramesside Period Egypt" (https://www.academia.edu/998725).
37. Cooney, Kathlyn (Kara). "Gender Transformation in Death: A Case Study of Coffins from
Ramesside Period Egypt" (https://www.academia.edu/998725).
38. Budge, E. A. Wallis (2013-02-20). Egyptian Ideas of the Afterlife (https://books.google.com/b
ooks?id=Y8rCAgAAQBAJ&q=Sekhet-Aaru+&pg=PT106). Courier Corporation.
ISBN 9780486158679.
39. Bonacker, Wilhelm (1950). "The Egyptian "Book of the Two Ways" ". Imago Mundi. 7: 5–17.
doi:10.1080/03085695008591952 (https://doi.org/10.1080%2F03085695008591952).
JSTOR 1149949 (https://www.jstor.org/stable/1149949).
40. Budge, E. A. Wallis (1908). Eyptian Ideas Of The Future Life (https://books.google.com/book
s?id=-hWusY9vYv0C&q=Sekhet-Aaru+of+Elysian+Fields&pg=PA176).

Retrieved from "https://en.wikipedia.org/w/index.php?title=Ancient_Egyptian_afterlife_beliefs&oldid=1150633920"