Egyptian afterlife cheatsheet: Spells and secrets buried with pharaohs
- During the Old Kingdom, pharaohs buried with cheat sheets containing answers to questions and magic spells for the afterlife.
- In the Middle Kingdom, the spells were written on the sides of coffins for easy access by anyone entering the Field of Reeds.
- During the New Kingdom, the spells were written on scrolls and buried with the body, known as the Book of the Dead.
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日本語訳を! 6-(3)
お願いします。 (8) With so much to lose, the Egyptians came up with a cheat sheet. During the Old Kingdom, only pharaohs could get into the Field of Reeds. Not wanting to risk forgetting a name or a spell, the kings had the answers to all the questions, along with all the magic spells, buried with them. We call the book of spells from the Old Kingdom the Pyramid Texts. During the Middle Kingdom, when the Field of Reeds was open to everyone, the spell were conveniently written on the sides of the coffins. We call those the Coffin Texts. In the New Kingdom the spells were written on scrolls and buried with the body. The words written during the New Kingdom are now known as the Book of the Dead. The Egyptians thought of every possible unpleasantness and wrote spells to protect against it. They even had a spell that prevented them from having to stand on their head and eat feces―or step in some. "What I detest is feces, and I will not eat it... and I will not touch it with my toes." Obviously the ancients weren't taking chances on anything less than a perfect afterlife.
- chiyotomo
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(8) 失うものがとても多かったので、エジプト人は、カンニング・ペーパーを思いつきました。 古王国時代は、ファラオだけが、葦の草原に入ることができました。 名前や呪文を忘れる危険を冒したくなかったので、王は、すべての呪文とともに、すべての問題に対する答えを、自分たちと共に、埋葬させました。 我々は、古王国の呪文の本をピラミッド・テキスト（ピラミッド文書）と呼んでいます。中王国時代に、葦の草原が、みんなに解放された時、呪文は、便宜的に棺の側面に書かれました。 我々は、それらをコフィン・テキスト（棺文書）と呼んでいます。 新王国になると、呪文は、巻物に書かれて、遺体と共に埋められました。 新王国の時代に書かれた文書は、今では、死者の書として知られています。 エジプト人は、可能性があるあらゆる不快について考え、それから守るための呪文を書きました。彼らは、逆立ちをして糞便を食べなければならない ― あるいは、糞便に足を踏み入れなければならない状況を防ぐ呪文さえ持っていました。 「私が大嫌いなのは、糞便だ、だから、私はそれを食べない ... また、私は、つま先でそれに触れることもない。」 明らかに、古代の人々は、申し分のない来世に他ならぬものに、運命を託していたのでした。
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- ann2000
- ベストアンサー率27% (3/11)
(8) 失うとても多くで、エジプト人は偽りの神に追いつきました。 なつかしい王国の間、ファラオだけは葦の畑に入ることができました。 名前または期間を忘れる危険を冒したくなくて、王は、すべての魔法とともに、すべての問題に対する答えを彼らと埋めておきました。 我々は、なつかしい王国から期間の本をピラミッド・テキストと呼びます。 中国の間、葦のフィールドが誰にでも公開されていたとき、期間は棺の側面に便利に書かれました。 我々は、それらを棺テキストと言います。 ニュー・キングダムにおいて、期間は巻物に書かれて、体で埋められました。 ニュー・キングダムの間、書かれる語は、現在死者の書として知られています。 エジプト人はあらゆる可能性がある不愉快について考えて、それから保護するスペルを書きました。 彼らには、頭の上に立っていなければならなくて、いくつかにおけるfステップを食べなければならないのを、彼らが防いだ期間さえありました。 「私がひどく嫌うものは糞便です、そして、私はそれを食べません ... そして、私はつま先でそれにさわりません。」 明らかに、古代文明諸国は完全な来世より少ない何の上でも、可能性をとっていませんでした
関連するQ&A
- 日本語訳を! 6-(6)
お願いします。 (11) In the beginning nature preserved the bodies. The Egyptians buried their dead in the sand, on their sides, with their knees curled into their chest, facing the setting sun in the direction their spirits were headed. The hot, dry desert sucked the body fluids away. The skin hardened into a leathery shell, keeping everything in place. Ironically, concern for the corpse was what created problems. To keep sand from getting into the dead person's eyes and mouth, the Egyptians began to put a basket over the body's head. Then, a basket on the head didn't seem good enough. Trays were woven for above and below the corpse to keep sand off the whole body. Soon, brick-lined pits were being built for the dead. The problem was that without the sand to wick away the moisture, the bodies were rotting. That would never do. Without the entire body, the spirits could not lounge in the Field of Reeds. Haunting was happening. And so the Egyptians experimented and gradually developed the process of mummification during the Old Kingdom period. (12) Because everyond wanted their loved ones preserved, the funeral trade was a good one. The embalmers, who prepared the dead for burial, guarded their money-making secrets, passing their skills down from father to son. What we know about making a mummy comes from the Greek historians Herodotus, who wrote during the 5th century BCE, and Diodorus Siculus, who wrote during the 1st century BCE. The Greeks were fascinated by Egypt, as they were with many foreign cultures, and wrote about both the country and its history. Herodotus and Diodorus Siculus describe three mummy options: one for the very rich, one for the not so rich, and one for the poor. From their writings, we have the following recipe for a mummy (in this case, a top-of-the-line mummy):
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- 日本語訳を! 6-(1)
お願いします。 (1) In monster movies the Mummy lurches forward, dragging his leg. Ancient Egyptians wouldn't have been scared by this stumbling bag of rags. In fact, they would probably have pointed and laughed, because every Egyptian knew mummies don't lurch. They don't drag their legs. They walk with the grace of an athlete, because in the Field of Reeds, which is where the dead lived, that limp would magically disappear. Deaf in one ear? No problem. Festering wound? No problem. Perfect health is yours in the Field of Reeds. (2) The Egyptians imagined that the Field of Reeds looked like home―only better. A gentle river meandered through fertile fields while munching cows looked on. The cows were fat and happy. They didn't even need to swish their tails, because there were no annoying flies in the Field of Reeds. The fields were always bursting with ripe foods ready to pick. No one was ever sick or hungry, and best of all, no one had to work. (3) The trick was getting in. The Egyptians believed that everyone had three spirits―the Ba, the Ka, and the Akh. Each spirit played a different role when the body died. In its natural state, the Ba―the person's personality―looked like a bird with a miniature version of the dead person's head. After death the Ba lived in the tomb, but was free to come and go as it pleased. The Ba often went to the land of the living where it changed into anything it fancied.
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- 日本語訳を! 6-(5)
お願いします。 (10) If all went in the hall of judgment, the spirits moved on to the final test―and this is where Anubis came in. Anubis had the body of a human and the head of a jackal. One of his official titles was "Lord of the Mummy Wrappings." It was Anubis who administered the final test. On one side of a balance scale, he would place the dead person's heart and, on the other, a feather that symbolized truth and justice. The god Thoth, who was the scribe of the gods, stood by with his pen ready to write down the test results. Would the heart weigh heavy with sin? Or would it balance with truthfulness and justice? If it balanced, the deceased was given a plot of land in the Field of Reeds. But if the balance tipped, the deceased met a very different fate. Near the scales a fierce monster called "The Eater of the Dead" waited―and he was hungry. Anubis fed the Eater of the Dead the hearts of those who failed the final test. Without a heart, the dead person was doomed. Egyptians believed that the three spirits needed their whole body to live in the Field of Reeds. If they were missing any essential part, they would spend eternity as evil spirits haunting the living. Naturally, the living did everything they could to preserve the body.
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- 日本語訳を! 8-(3)
お願いします。 (8) When the last pharaoh of the Old Kingdom, Pepi II, finally died in his 90s, Egypt was a country divided into feeble kingdoms festering from civil wars. The First Intermediate Period was bathed in blood. The Greek historian Herodotus writes about a First Intermediate queen, royal murders, and revenge. Determined to avenge her brother's death, the queen "devised a cunning scheme.... She constructed a spacious underground chamber.... Inviting to a banquet those Egyptians whom she knew to have had a chief share in the murder of her brother, she suddenly, as they were feasting, let the river in upon them, by means of a secret duct of large size." The scheming murderers drowned while the queen (a scheming murderess herself) escaped through a secret passageway. (9) The kings who followed Pepi II never lasted long. None during the First Intermediate Period had the strength to pull Egypt back together again. Egypt entered a dark age. Later, literature would paint a bleak picture of this trough between two times of glory. Texts written in the Middle Kingdom about the chaos and misery have depressing titles, such as Dialogue Between a Man Tired of Lifd and His Ba. The stories ere sometimes as gloomy as the titles. In the Dialogue the miserable character claims, "my name reeks, more than the smell of bird-droppings on summer days." He writes that "Mercy has perished" and that "hearts are selfish, and every man is stealing his fellow's belongings." Later Middle Kingdom literature moans the loss of order during the First Intermediate Period; it groans at the unrest. It claims the Nile itself stopped flowing, and the sun lost its brilliance.
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お願いします (6) The Hyksos army was made up of professional soldiers. They drove chariots, wore body armor and leather helmets, and wielded bows designed to shoot arrows farther than ordinary wooden bows. It's no surprise that the Hyksos beat the Egyptians in those first battles. But the Egyptians learned from the encounters. They stole the ddsign of the chariot from the Hyksos and then improved upon it. The Egyptians made the chariot lighter. The redesign positioned the driver over the axle and they covered the wooden axle with metal so that it turned more smoothly. These changes made it easier for the horse to pull the chariot. The driver stood, holding onto straps for balance, with a soldier at his side. The soldier held a shield and was armed with a bow and arrows, a sword, and a javelin. The back of the chariot was open so that the charioteers could jump out with ease and engage in hand-to-hand combat with the enemy. (7) The Egyptians trained. They held battle competitions in front of the king. Archers shot at targets. Wrestlers grappled with one another. Swordsmen clashed blades. What had once been a rag-tag scrabble of men became an organized military. But they still had work to do on their style of waging war. Before a battle, the Egyptians notified the enemy which day they planned to attack and where. If the enemy wasn't ready, the Egyptians rescheduled. And if the enemy retreated into their fortress, rather than rudely barging in, the Egyptians would patiently wait outside hoping to starve them out. Unfortunately, Egypt's enemies weren't always as courteous.
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The Sykes–Picot Agreement /ˈsaɪks pi.ko/, officially known as the Asia Minor Agreement, was a secret agreement between the United Kingdom of Great Britain and Ireland and the French Third Republic, with the assent of the Russian Empire, defining their proposed spheres of influence and control in Southwestern Asia should the Triple Entente succeed in defeating the Ottoman Empire during World War I. The negotiation of the treaty occurred between November 1915 and March 1916, the agreement was signed on 16 May 1916, and was exposed to the public in Izvestia and Pravda on 23 November 1917 and in the British Guardian on November 26, 1917. The Agreement is considered to have shaped the region, defining the borders of Iraq and Syria and leading to the current conflict between Israelis and Palestinians.
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- 日本語訳を! 1-(4)
お願いします。 At first the Egyptians simply marked the riverbank to measure the height of the Nile. But it wasn't long before the Egyptians invented measuring devices. We call them nilometers. Some looked like a giant yardstick made from marble. Other nilometers were even more elaborate. Workers dug staircases into wells and erected engraved pillars marked to gauge how high the water rose. After the flood months, when the water finally receded and left behind rich, black earth, farmers scattered their seeds, the first of several plantings. The second season―peret―had begun. Farmers lifted water from the steady flowing river with shadufs, devices that looked like catapults. With a bucket for dipping on one end of a pole, and a counterweight to make lifting easy on the other, the shadufs creaked and groaned while farmers raised and pivoted the buckets to fill channels that snaked through their gardens. Farmers tended their fields with care into the third season―shemu. During shemu the level of the Nile dropped, and many side channels dried up. The land parched and the desert seemed to close in. The red sands inched toward the villages. Near the end of shemu, Egyptians began to fret and worry. Would the Nile ever rise again? Had the gods forgotten to release the waters? They sang, "they dread him who creates the heat," and they sacrificed birds and gazelles for the return of the Nile's floodwaters. And then the cycle repeated. "Hail to thee, O Nile! Who...comes to give life to Egypt!"
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- 日本語訳を! 8-(4)
お願いします。 (10) But the writings that actually come from the First Intermediate Period aren't quite so negative. Some stories are about problemr, but problems that could be overcome. Problems wrestled with. Problems solved. Not everything was bleak for everyone. With the decline of the king's power, people suddenly began to think for themselves. If the king could not control Egypt, was he really a god? Perhaps, if the king was not perfect and he could enter the afterlife, others could, too. (11) Directions to the next world, which previously had been available only to the king, were now being written on the inside and outside of coffins. Maps of the underworld were drawn, too, so that the dead could find their way. Just to be on the safe side, artists drew eyes on the outside of the coffin so that dead inside could read what was written outside. The Coffin Texts became available to the upper levels of society who could afford a burial. (12) Without the rigid formulas of the old ways, new ways were possible. The paintings and stories in Ankhtyfy's tomb are examples of this new freedom. They are unlike anything from the Old Kingdom. The artists painted in bold new styles. The painted scenes of everyday activities such as spinning and weaving, with craftspeople using new inventions. Artistry and technology bloomed when the artisans were no longer told how things must be done. (13) Scholars do not agree on exactly when the First Intermediate Period ended and the Middle Kingdom began. The list of kings is confusing, and dates overlap. But one thing is certain: when the Middle Kingdom was in full swing, centralized power was back.
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- 日本語訳を! 4-(3)
お願いします。 To the ancient Egyptians the written word was more than just a few scratches in clay. To them, once written, words had an eternal life―a voice. They could even be dangerous. For protection the picture of a crocodile was ofen drawn with a spear through it, or the snake drawn with its head chopped off. Imagine being afraid to write the word "beast" because you believed it could come to life and get you―talk about nightmares! Egyptians called their writing medu neter, which means "words of god." Thousands of years later the Greeks named there writings hieroglyphs, which means "sacred carvings," because they found them covering temples and tombs. Very few people in ancient Egypt could read and write, perhaps only 1 percent of the population. Imagine being one of the few who possessed the power to give a word life. Imagine being the keeper of the "words of god." The scribes shared this mysterious skill with rulers and gods. Learning hieroglyphs wasn't easy. There were more than 700 signs to memorize. It took students years to master them. While other children were outside playing, the students studying to be scribes spent their days bent over pieces of pottery, drawing and re-drawing the hieroglyphs. Students erasedtheir work with a wet rag and started again until they had pleased their teachers.
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(4) Considering that 19 types of excrement are mentioned in the cures, from fly excrement to ostrich excrement, it's no surprise Egyptian doctors had a problem with disgruntled patients. They handled malpractice efficiently, though. Diordorus writes, If they follow the rules of this law as they read them in the sacred book and yet are unable to save their patient, they are absolved from any charge; but if they go contrary to the law's prescriptions they must submit to a trial with death as the penalty. If you're a physician and you follow the rules, all's well. But get creative with your treatments and you won't be treating anyone, unless it's in the afterlife. (5) Just as medical doctors do today, in ancient Egypt doctors specialized. The Greek historian Herodotus writes, "The practice of medicine is so divided among them that each physician treats one disease and no more. There are plenty of physicians everywhere. Some are eye-doctors, some deal with the head, others with the teeth or the belly, and some with hidden maladies...." The Ebers Papyrus even had a section on psychiatry, directing doctors on how to diagnose and treat depression. (6) The Egyptians had a cure for the common cold that was probably as good as anything you can find in a pharmacy today. It required a dose of the milk of a mother who had given birth to a boy, while chanting the spell, "May you flow out...who causes the seven openings in the head to ache." The Egyptians understood injuries caused by an accident, or in battle. They understood parasites and worms such as tapeworms, which they called "snakes in the belly." But for germs that couldn't be seen, Egyptians believed demons were responsible. There's nothing like a good spell to rid the body of evil spirits. The Ebers Papyrus states, "Magic is effective together with medicine. Medicine is effective together with magic." And so many medical treatments were odd combinations of science and magic.
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