The Tomb of Tutankhamen

The Tomb of Tutankhamen

What does the tomb of tutankhamen and its
contents show about the Egyptian concern for the afterlife?

Tutakhamen\'s tomb, and the artifacts inside
are an indication of the concern the Ancient Egyptians held for the after-life
of their king. In 26th Nov. 1922, the English archaeologist Howard Carter
opened the virtually intact tomb of a largely unknown pharaoh: Tutankhamen.

This was the first, and to date the finest royal tomb found virtually intact
in the history of Egyptology. It took almost a decade of meticulous and
painstaking work to empty the tomb of Tutankhamen. Around 3500 individual
items were recovered. When the Burial Chamber of Tutankhamen was officially
opened, on 17 February 1923, the Antechamber had been emptied. It
had taken near fifty days to empty the Antechamber; the time required to
dismantle and restore the contents of the Burial Chamber including the
gilded wooden and the sarcophagus was to be greater, and the work was not
completed until November 1930, eight years after the original discovery.

One must examine both the tomb itself, and its contents, to see the connection
between the tombs and burial rituals and the doctrine of eternal life.

The royal tombs were not merely homes in the hereafter for the kings, as
are the private tombs of commoners and nobility. Instead the tombs are
cosmological vehicles of rebirth and deification as much as "houses of
eternity." As the king is supposed to become Osiris in a far more intimate
way than commoners, he is equipped with his very own Underworld. And as
the king is supposed to become Rê in a way entirely unavailable to
commoners, he is equipped with his very own passage of the sun, whether
this is thought of as the way through the underworld or through the heavens.

Tutankhamon\'s tomb, hurriedly prepared
for the premature death of the king at the age of only about 18, is, as

Romer says, a "hole in the ground," compared to a proper royal tomb. The
theme of fours is conspicuous in Egyptian religious practice. Tutankhamon\'s
tomb contains four chambers. The burial chamber, with a ritual if not an
actual orientation towards the West, is the chamber of departure towards
the funeral destinies. The internment of the body certainly is the beginning
of the sojourn of the dead, and the Egyptians saw the dead as departing"into the West." The room called the "Treasury" is then interpreted to
have a ritual orientation towards the North as the "chamber of reconstitution
of the body." Since the most conspicuous object in the Treasury was a great
gilt sledge holding the shrine containing the canopic chest, which holds
the king\'s viscera, this could well suggest the problem of reassembling
the king\'s living body.

That task, indeed, has a very important
place in Egyptian mythology. After the goddess Isis had retrieved her husband

Osiris\'s murdered body from Byblos, their common brother, Seth, the original
murderer, stole the body, cut it into pieces, and tossed them in the Nile.

Isis then had to retrieve the parts of the body before Osiris could be
restored to life. Her search through the Delta, which is in the North of

Egypt, seems to parallel the "sacred pilgrimage" to cities of the Delta
that Desroches-Noblecourt relates as one of ritual acts of the funeral,
as many of the other objects in the Treasury seem to be accessories for
that pilgrimage.

For the sovereign to be reborn it was
necessary that a symbolic pilgrimage be made to the holy cities of the
delta. The principal halts of the journey corresponded almost exactly to
the four cardinal points of the delta where these cities were situated.

Sais, to the west, represented the necropolis where the body was buried;

Buto to the north, with its famous canal, was an essential stage of the
transformations within the aquatic world of the primordial abyss, evoking
the water surrounding the unborn child; and Mendes to the east whose name
could be written with the two pillars of Osiris, the djed pillars, evoking
the concept of air. There, said the old texts, the gods Shu and Tefenet
were reunited, or again, according to the 17th chapter of The Book of the

Dead, that was where the souls of Osiris and Re had joined. Finally, the
southern-most city which completed the cycle of Heliopolis, the city of
the sun, symbolizing the fourth [sic] element, fire, where the heavenly
body arose in youth glory between the two hills on the horizon. [Christiane

Desroches-Noblecourt, 1963, p. 238-9]

As these four cities parallel the four
rooms of the tomb itself, we seem to have