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MessagePosté le: Mar 4 Mar - 00:24 (2008)    Sujet du message: MUMMIFICATION Répondre en citant


Many ancient civilizations believed in life after death. We identify mumification with ancient Egypt. The ancient Egyptians - during the time of the dynasties - believed that mummification would guarantee the soul passage into the next life.
Some believed that the dead lived on in the tomb. While others thought of the dead as having gone to a blessed afterworld in some far-distant place. That being the case they provided for both worlds. In no other civilization have such elaborate preparations for the afterlife been made in the preservation of the dead.

In addition to his ba (body) and his ka (spirit guide) - an Egyptian had a soul, which flew away at death. Mant cults believed that the soul was a human-headed bird with the face of the deceased. During life the soul had resided within the body - probably in the belly or in the heart--but after death it flew freely about the world, taking refuge in the tomb at night, when evil spirits might be about. But in order to find the right tomb, it was necessary that the soul be able to recognize the body from which it had come. Hence the body of the deceased was preserved in the best possible way. It was mummified.

The word 'mummy' is not of Egyptian origin, but is derived from the Arabic 'mumiyah,' which means 'body preserved by wax or bitumen'; This term was used because of an Arab misconception of the methods used by the Egyptians in preserving their dead.
The actual process of embalming as practiced in ancient Egypt was governed by definite religious ritual. A period of seventy days was required for the preparation of the mummy, and each step in the procedure was co-ordinated with relevant priestly ceremonies.
The embalmers' shop might be a fixed place, as in the case of those connected with the larger temples. Often, however, it was a movable tent - which could be set up near the home of the deceased.
Removal of those parts most subject to putrefaction was the initial step in preparing a corpse for mummification. The embalmers placed the body on a narrow, table-like stand and proceeded to their task. The brain was removed through the nostrils by means of various metal probes and hooks. Such a method necessarily reduced the brain to a fragmentary state, and, as no remains of it are associated with mummies, we may assume that it was discarded. An incision was then made in the left flank of the body to permit removal of the viscera, with the exception of the heart, which was left in the body.
The liver, the lungs, the stomach, and the intestines were each placed in a separate jar, the Canopic Jars , and consigned to the protection of a particular divinity.

Next came the preservation of the body itself. This was accomplished in a manner somewhat similar to that of drying fish. But instead of common salt, natron, a mixture of sodium carbonate and sodium bicarbonate, with sodium chloride (common salt) and sodium sulphate as impurities, was used. Natron occurs in Egypt in a few places. Water containing natron in solution comes to the surface and is evaporated, leaving the natron as surface deposits.
Small parcels of natron wrapped in linen were placed inside the body. The outside was covered with loose natron or packages of linen-wrapped natron. The dry atmosphere of Egypt accelerated the desiccation process. After the body moisture had been absorbed by the natron, the packs were removed and the corpse was given a sponge bath with water. The skin was anointed with coniferous resins, and the body cavity was packed with wads of linen soaked in the same material. The body was then ready to be bound into that compact bundle we know as a mummy.

Only linen was used in the wrapping. To give a more natural appearance, linen pads were placed in the hollows caused by the drying. The arms and legs, sometimes even the fingers and toes, were bandaged separately. Then some twenty or more layers of alternating shrouds and bandages were wrapped around the entire body. Between every few layers of linen a coating of resin was applied as a binding agent. The proper wrapping of a mummy required several hundred square yards of linen. The shrouds were sheets six to nine feet square, and the bandages--strips torn from other sheets were from two to eight inches wide and three to twenty feet long. The linen used in wrapping mummies was for the most part not made especially for shrouds but was old household linen saved for this purpose. Often the linen is marked with the name of the former owner, faded from repeated washings. Occasionally bandages bear short religious texts written in ink.
When the wrapping had been completed, the shop was cleaned, and all the embalming materials that had come in contact with the mummy were placed in jars for storage in the tomb. This was a fortunate practice, as Egyptian embalmers were none too careful, and any stray toe or ear which may have become detached or mislaid during the long embalming process was usually swept up with the spilled salt and scraps of linen and included in the storage jars.

But the making of a corpse into a mummy was not all that took place during the seventy days. The artisans who were engaged meanwhile in all the activities essential to proper burial might number in the hundreds. The construction and decoration of the tomb, if not already completed by the deceased during his lifetime, presented an enormous task. Woodworkers were constructing the coffin-or a series of coffins, each to fit within another - tailored to measure.

Artists were busy decorating the coffins. The fine painting on the coffins was rarely done directly on the wood, but rather on a smooth plaster coating of whiting and glue over linen glued to the wood. The beautiful colors on many cases are pigments from minerals found in Egypt, often covered with a clear varnish.
Countless other helpers were engaged in constructing and assembling the numerous articles to be deposited with the mummy when it was laid to rest in the tomb.
An extremely important task also undertaken during the seventy days of mummification was the preparation by priests or scribes of magical texts to be placed in the tomb. These texts, now known as the 'Book of the Dead' were written on papyrus rolls varying in length from a few sheets to many sheets, some rolls approaching a length of one hundred feet. Often they were exquisitely illustrated in color. The chapters forming the Book of the Dead contained information necessary to the deceased in overcoming obstacles on his journey and in gaining admittance to the afterworld.

An elaborate funeral procession of priests, relatives, friends, servants, and professional mourners accompanied the mummy to the tomb. Attended by priests, the mummy, in its magnificent coffin, was carried on a great sledge pulled by oxen. The mourners followed behind the sledge. In the procession, too, were porters bearing gifts to be placed in the tomb. These mortuary accouterments believed essential for a happy afterlife might be furniture, weapons, jewelry, food, linens - any or all of those things that had made for comfort and happiness in the earthly life.
The final ceremony at the tomb was the opening of the mouth. Through this ceremony the mummy was thought to regain ability to move, to talk, and to eat. In order to fulfill his destiny in the afterworld. It was necessary that the priests perform this last rite which would restore to him the functions of a living person.
The mummy was then carried into the tomb and sealed in the outer coffin or sarcophagus. The Book of the Dead was placed near him, mortuary gifts were piled about, and priests in the guise of gods made sure no evil spirits lurked in the tomb.
According to Egyptian belief, interment of the mummy did not automatically insure entrance into the afterworld. The deceased had first to appear before a group of forty-two spiritual assessors and convince them that he had led a righteous life on earth. Then in a final trial before Osiris, king of the nether world, the heart of the deceased was placed on the Great Scales and balanced against a feather, symbol of righteous truth. Anubis, the jackal-headed god who presided over embalming, did the weighing, while Thoth, the ibis-headed scribe of the gods, recorded the result on a tablet. If the heart of the deceased passed this test, he was admitted into heaven. If not, his soul was doomed to roam the earth forever.
The Pre-Dynastic Egyptian (before 3000 n.e.) was buried in the sand and was surrounded with pottery jars containing food. He was placed on his side in a contracted position, and was occasionally wrapped in reed matting or animal hide. Later, the dead were placed in crudely made baskets, boxes, or pottery coffins, which were buried in the sand or deposited in small natural caves at the base of the cliffs in the Nile Valley. By 3000 b.c. men of importance had small chambers cut for themselves in the rock, often with a shallow pit or niche to receive the coffin. From these beginnings evolved the typical Egyptian tomb consisting of two essential parts: the burial chamber and a room in which offerings to the dead were placed.
Most impressive of all Egyptian tombs are those of the Pyramid Age (2800-2250 B.C.). Those colossal tombs that are as famous as Egypt herself developed from a less elaborate form now called "mastaba" (from the Arabic word mastabah, meaning "bench," which describes the form of the superstructure of the tomb). The mastaba tombs are low, rectangular structures of brick and stone built on bedrock. The building houses an offering chamber, or a series of them, and a secret room containing a statue of the deceased.
A vertical shaft in the superstructure leads down into the bedrock to the tomb chamber some twenty to eighty feet below. The limestone walls in the offering chambers of the mastaba tombs are covered with sculptured scenes done in low relief. They were originally painted, and some of the color still remains. It is from these skilfully executed scenes depicting contemporary Egyptian life that we derive much of our knowledge of the period. The mastaba tombs are for the most part those of nobles, the pharaohs preferring the more monumental pyramids. The great pyramids at Giza, tombs of the Fourth Dynasty kings, are by far the most imposing of the pyramid tombs.
The Egyptians were mummifying their dead even in the days of the pyramids. Indeed, there are mummies that antedate the pyramids. These ancient mummies are wrapped in the contracted position characteristic of Pre-Dynastic burials, whereas the mummy of the Pyramid Age lies full length on its back, enclosed in a box-type coffin decorated to resemble a house.
In the early days of mummification only the kings were definitely conceded the opportunity to attain an exalted afterlife. Religious texts to aid the dead kings in gaining entrance into heaven were carved on the stone walls of the mortuary chambers of some of the pyramids. These are now known as the Pyramid Texts. It is on the walls of the pyramids of the Fifth and Sixth Dynasty kings at Saqqara -smaller and less imposing pyramids than those at Giza - that these oldest collections of Egyptian religious texts are found. Although nobles of the Pyramid Age were also accorded sumptuous burial, no texts are found in their tombs.
By the time of the Middle Kingdom (2100-1780 b.c.), after the period of the mastabas and pyramids, tombs and their accessory chambers were usually hewn out of solid rock in the sides of the hills along the Nile. Occasionally, however, tombs were enclosed by or built under mortuary buildings erected on the plain.
These buildings served as chapels or offering chambers. The mummy of the Middle Kingdom was placed on its left side in a rectangular wooden coffin on which was painted religious texts. These Coffin Texts were excerpts from the older Pyramid Texts, with the addition of new thoughts and symbols. Some mummies had a cartonnage mask over the upper portion of the body. These cartonnage coverings--layers of linen or papyrus soaked in plaster - were shaped in human form and painted. Sometimes the entire mummy was enclosed in such a covering, a practice which quickly led to the making of coffins themselves in mummy form.

A person of rank or wealth (and these went hand in hand), would have a series of two or three coffins, each case fitting inside the other, with the inner one the most elaborate. Often the outer coffin would be carved from stone in mummy form, or would consist of a huge stone sarcophagus. It was late in this period, when liberalization of religious concepts extended the privilege of an afterlife to those in less fortunate circumstances than kings and nobles, that beards appeared on mummy cases. The beard, heretofore worn only by divinities and kings, indicated presumption on the part of the deceased that he would be accepted into their immortal presence.
During the time of the Eighteenth and Nineteenth Dynasties the rock-cut tombs reached their zenith in the famous Tombs of the Kings in the valleys at Thebes. These tombs consist of corridors, chambers, and halls descending into the solid rock of the hillsides a distance of several hundred feet. The walls are covered with religious texts and scenes, and with inscriptions and pictures portraying every phase in the life of the deceased, all beautifully painted.
Mummification practices, too, varied with the passing centuries. The use of the Canopic Jars as repositories was discontinued during the Twenty-first Dynasty (1085-945 BC), and the viscera were henceforth wrapped in packages and replaced in the body or bound with it. Hollows in the desiccated body were cleverly filled out by placing pads of linen underneath the skin. From this period on, the art of making good mummies went into a gradual decline, even though mummification continued to be practiced for another fifteen hundred years. Less attention came to be paid to the condition of the body itself, and more to the external appearance of the wrappings.
In Roman times (after 30 BC) a garish type of coffin came into use. Showy cartonnage coverings were formed and painted in fanciful likeness of the deceased. At the same time, coffin-makers were building coffins of simple board boxes. On the cover there might be a life-sized plaster face modeled after that of the dead. Sometimes a painted portrait of the deceased was placed inside the coffin over the face of the mummy.
Quite naturally, wealth was always a dominant actor in the mummification and burial accorded an individual. Although actual Egyptian records of the cost of mummi~cation are lacking, Diodorus Siculus, a Greek historian who traveled in Egypt, touches on burial costs in his writings. According to Diodorus, at the time he journeyed in Egypt (60-57 b.c.) there were three grades of burial. One was expensive, costing sixty-six pounds of silver (one talent), another cost a third as much (twenty minas), and the lowest grade of burial cost much less.
Tombs for the common people had no chambers. The coffins were placed in walled recesses in the side of a rock or in shallow holes gouged out of the rocky plain. Mummies of the poor were placed in common repositories, either with or without coffins. The bodies of those with no money at all were given a perfunctory ceremonial cleansing, were sometimes covered with a cloth, and were buried in the sand.
The Egyptians believed that a god incarnate assumed the form of an animal. Nearly every deity was associated in their minds with a certain bird or beast. So it is not surprising that we find near the sites of ancient cities large cemeteries devoted to the burial of animals. Usually only one kind of animal was buried in a given cemetery. Adjacent to each such cemetery was a temple devoted to the cult of the god identified with the specific kind of animal buried at that place.
The animals were mummified, but not always too carefully. Chief stress was laid on the bandaging, the object having been that the package should clearly indicate the kind of animal enclosed. Often these animal mummies were placed in theriomorphic coffins. There are mummies of jackals, cats, ibises, snakes, lizards, gazelles, hawks, bulls, sheep, baboons, crocodiles--in fact, almost every conceivable kind of animal known to Egypt.
At some places animal tombs such as those of the Apis bulls at Memphis are found. The tombs of the Apis bulls, which date from the Eighteenth Dynasty and later, consist of subterranean passages and vaults hewn in the rock an aggregate length of some twelve hundred feet. Many of the bulls were placed in huge stone sarcophagi.
The ambition of every Egyptian was to have a well mummified body and a perpetually cared-for tomb. The children of the deceased were charged with the maintenance of this home on earth and the observation of all attendant ceremonies. In the case of a favored government official a portion of the state revenue might be assigned as an endowment for the care of the tomb.
As the number of deceased ancestors and officials multiplied, however, and the consequent cost of tomb maintenance became excessive, the tendency was to neglect those of the remote past and to concentrate attention on those of the more recently deceased. Thus the living inhabitant of ancient Egypt, with all the faith he placed in the preservation of his own mummy, was constantly faced with the anomaly of neglected and despoiled tombs -for tomb robbers were at work even during the days of mummification.
We have Egyptian papyri recording the robbery of royal tombs and the capture and punishment of the despoilers. An archaeologist rarely finds a tomb that has not been plundered.
'Mummy dust' was sometimes stolen from the Sarcophagi and sold.
There are about 500 Egyptian mummies in the US. Most are in museums. Some are privately owned.
Reference: Anthony's Egyptology Page
Mummy Wikipedia

Bahariya Mummies of Ancient Egypt

Ramses II 19th Dynasty


Chinchorro - Mummy from Chile
November 29, 1999 - BBC
Many mummies have been discovered in Northern Chile. Ancient inhabitants of the Andean mountains were infected with the same virus as modern-day Japanese people, suggesting travellers from Asia colonized South America thousands of years ago. This unusual form of archaeology was carried out by analysing DNA samples taken from the bone marrow of 104 mummies found in Northern Chile.

The mummies are believed to be over 1,000 years old and could be as much as 1,500 years old. Two virus samples, from San Pedro de Atacama, provided useful DNA fragments up to 159 base pairs in length. Kazuo Tajima and his colleagues from the Aichi Cancer Centre Research Institute in Nagoya, Japan, found that fragments were very similar to virus samples taken from living Chilean and Japanese people. This evidence, published in Nature Medicine, adds weight to existing theories that Mongoloid people invaded South America 20,000 years ago, long before the Spanish invaders brought a variety of different infectious diseases to the region.
It also discounts the possibility that the virus was introduced during the European colonization, 500 years ago. The virus is associated with adult T-cell leukaemia and other diseases which are today clustered mainly in southwestern Japan and in South America. The new work provides an explanation for the select distribution of the virus but has yet to explain why there is a small population in the Caribbean which also carries it. The researchers write: "Analysis of these ancient viral sequences could be a useful tool for studying the history of human retroviral infection, as well as human prehistoric migration."

Juanita - Mummy from Peru
Incan Civilization
Lindow Man - Mummy from England

Lindow Man, or Lindow II, was the second body recovered from Lindow Moss (his predecessor--the head which helped induce Peter Reyn-Bardt's murder confession). He was discovered lying between two different layers of peat, suggesting that at the time of deposition the area had been a reasonably deep pool. His arms had badly deteriorated at a much earlier date, probably immediately after his death.
The other parts of his body which were discovered in 1984 include his head, torso and right foot. Then, in 1988, a body originally labeled Lindow IV was found, consisting of the skin of the buttocks, part of the left leg, and both the right thigh and femur of a man; scientists now generally consider this to be just more of Lindow Man, as the pieces from both finds combine to form a single body. Using radiocarbon dating techniques, researchers have placed the body in a date range of 2 BC-AD 119 (Turner, 1995).
Lindow Man, along with the other Lindow bodies, has succeeded in capturing the public's attention through several outstanding physical characteristics which raise implications about his death. He was probably a man of status, judging from evidence of neatly trimmed hair, beard and nails, as well as possible evidence of body paint (although this last item has been hotly debated). It is impossible to tell whether or not he died by drowning since his lungs are no longer intact. All of the damage on his body could possibly (if not probably) have been caused through time by natural elements; however, many people interpret him as a victim of ritual sacrifice.
One of the most common Celtic religious symbols is "triplism;" with Lindow Man, much has been made of his apparent triple death:
1. He seems to have been viciously strangled and garroted-his throat split from one end to the other;
2. His head bears evidence that he was bludgeoned by something like the blunt side of an ax blade;
3. His neck and torso reveal other marks, such as stab wounds, that can be explained by violent events. On top of this, his stomach contents include grains of mistletoe pollen mixed with the remnants of a simple grain cake. This has been taken as a possible Druid link. However, simply too much time has passed to be able to state absolutely under what circumstances Lindow Man met his end.
All of these curiosities have contributed to Lindow Man's enduring celebrity status. Once again, R. C. Turner keenly analyzes the staying power of this bog body's popularity. He comments: "The sense of wonder [bog bodies] conjure up is combined with the feeling that they have in some way cheated death, to live again. The forces behind the violent and often complex deaths they suffered are beyond mere scientific enquiry to convey." (Turner, 1995)

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