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Rare Antique Ancient Egyptian Scarab Luck Book of Dead God Anubis 1920-1860BC

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Seller: egyptanubis (57) 100%, Location: Cairo, Ships to: Worldwide, Item: 152977447217 You Are Bidding On Rare Antique Ancient Egyptian Scarab while at back part of book of Dead. As it shows it to be funeral scarab which brings luck for person or dead. Since the scarab is covered with water of Gold since you can see at the top of scarab God Anubis is shown as jackal sitting on grave to protect it since god anubis is god of underworld and funarals so it shows god anubis is sitting o grave to protect it. also you can see on both sides baboon which were used by ancient egyptians to defend any thing also down you will see Eye of Horuswhich was Amulet for protection. Since such scarabs brings luck for people even most of scarabs Ancient Egyptians they wrote on it their name since they thought at night it will fly and will bring for them luck and will come back for them at early morning. Also Ancient Egyptians thought they will have same life after death like our earths life they thought they will eat drink will have good bad luck so they took funeral objects with them since they took with them such scarabs to grave in order to fly and bring for dead person good luck. Since such scarabs they leave at grave. also they put on it god Anubis and baboons and Eye of Horus to protect the grave from any bad thing Height:5 cmWidth:13 cm Ancient Egyptian scarab Scarabs were popular amulets andimpression seals in Ancient Egypt. They survive in large numbers and, through their inscriptions and typology, they are an important source of information for archaeologists and historians of the ancient world. They also represent a significant body of ancient art. For reasons that are not clear (although no doubt connected to the religious significance of the Egyptian god Khepri), amulets in the form of scarab beetles had become enormously popular in Ancient Egypt by the early Middle Kingdom (approx. 2000 BCE) and remained popular for the rest of the pharaonic period and beyond. During that long period the function of scarabs repeatedly changed. Primarily amulets, they were also inscribed for use as personal or administrative seals or were incorporated into jewelry. Some scarabs were apparently created for political or diplomatic purposes to commemorate or advertise royal achievements. By the earlyNew Kingdom, heart scarabs had become part of the battery of amulets protectingmummies. From the middle Bronze Age, other ancient peoples of the Mediterranean and the Middle East imported scarabs from Egypt and also produced scarabs in Egyptian or local styles, especially in the Levant. Scarabs (beetles) were produced in vast numbers for many centuries and many thousands have survived. They were generally intended to be worn or carried by the living. They were typically carved or moulded in the form of a scarab beetle with varying degrees of naturalism but usually at least indicating the head, wing case and legs but with a flat base. The base was usually inscribed with designs and/or hieroglyphs to form an impression seal. Scarabs were generally either carved from stone or moulded from Egyptian faience. Once carved, they would typically be glazed blue or green and then fired. The most common stone used for scarabs was a form of steatite, a soft stone which becomes hard when fired (forming enstatite). Hardstone scarabs were also made and the stones most commonly used were green jasper, amethystand carnelian. While the majority of scarabs would originally have been green or blue the coloured glazes, leaving most steatite scarabs appearing white or brown.A scarab was often very light. In ancient Egyptian religion, the sun god Ra is seen to roll across the sky each day, transforming bodies and souls. Beetles of theScarabaeidae family (dung beetle) roll dung into a ball as food and as a brood chamber in which to lay eggs; this way, the larvae hatch and are immediately surrounded by food. For these reasons the scarab was seen as a symbol of this heavenly cycle and of the idea of rebirth or regeneration. The Egyptian godKhepri, Ra as the rising sun, was often depicted as a scarab beetle or as a scarab beetle-headed man. The ancient Egyptians believed that Khepri renewed the sun every day before rolling it above the horizon, then carried it through the other world after sunset, only to renew it, again, the next day. By the end of the First Intermediate Period(about 2055 BCE) scarabs had become extremely common.] They largely replacedcylinder seals and circular "button seals" with simple geometric designs. Throughout the period in which they were made, Scarabs were often engraved with the names of pharaohs and other royal persons. In the Middle Kingdom scarabs were also engraved with the names and titles of officials and used as official seals.From the New Kingdomscarabs bearing the names and titles of officials became rarer, while scarabs bearing the names of gods, often combined with short prayers or mottos, like "With Ra behind there is nothing to fear" became more popular. These "wish" scarabs are often difficult to translate. Book of dead Book of the Dead is an ancient Egyptian funerary text, used from the beginning of theNew Kingdom (around 1550 BCE) to around 50 BCE. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as Book of Coming Forth by Day.Another translation would be Book of Emerging Forth into the Light. "Book" is the closest term to describe the loose collection of textsconsisting of a number of magic spells intended to assist a dead person's journey through the Duat, or underworld, and into the afterlife and written by many priests over a period of about 1000 years.The original Egyptian name for the text, transliterated rw nw prt m hrw,] is translated as Book of Coming Forth by Day.Another translation would be Book of Emerging Forth into the Light. "Book" is the closest term to describe the loose collection of texts consisting of a number of magic spells intended to assist a dead person's journey through the Duat, or underworld, and into the afterlife and written by many priests over a period of about 1000 years.The Book of the Dead was part of a tradition of funerary texts which includes the earlierPyramid Texts and Coffin Texts, which were painted onto objects, not papyrus. Some of the spells included were drawn from these older works and date to the 3rd millennium BCE. Other spells were composed later in Egyptian history, dating to the Third Intermediate Period (11th to 7th centuries BCE). A number of the spells which made up the Book continued to be inscribed on tomb walls and sarcophagi, as had always been the spells from which they originated. The Book of the Dead was placed in the coffin or burial chamber of the deceased.There was no single or canonical Book of the Dead. The surviving papyri contain a varying selection of religious and magical texts and vary considerably in their illustration. Some people seem to have commissioned their own copies of the Book of the Dead, perhaps choosing the spells they thought most vital in their own progression to the afterlife. TheBook of the Dead was most commonly written in hieroglyphic or hieratic script on a papyrusscroll, and often illustrated with vignettesdepicting the deceased and their journey into the afterlife. The Book of the Dead is made up of a number of individual texts and their accompanying illustrations. Most sub-texts begin with the word ro, which can mean mouth, speech, a chapter of a book, spell, utterance, or incantation. This ambiguity reflects the similarity in Egyptian thought between ritual speech and magical power. In the context of the Book of the Dead, it is typically translated as either "chapter" or "spell". In this article, the word "spell" is used.At present, some 192 spells are known,[]though no single manuscript contains them all. They served a range of purposes. Some are intended to give the deceased mystical knowledge in the afterlife, or perhaps to identify them with the gods: for instance, Spell 17, is an obscure and lengthy description of the god Atum.Others are incantations to ensure the different elements of the dead person's being were preserved and reunited, and to give the deceased control over the world around him. Still others protect the deceased from various hostile forces, or guide him through the underworld past various obstacles. Famously, two spells also deal with the judgement of the deceased in theWeighing of the Heart ritual.Such spells as 26-30, and sometimes spells 6 and 126 relate to the heart, and were inscribed on scarabs.The texts and images of the Book of the Deadwere magical as well as religious. Magic was as legitimate an activity as praying to the gods, even when the magic was aimed at controlling the gods themselves.[] Indeed, there was little distinction for the Ancient Egyptians between magical and religious practice.The concept of magic (heka) was also intimately linked with the spoken and written word. The act of speaking a ritual formula was an act of creation;there is a sense in which action and speech were one and the same thing.] The magical power of words extended to the written word. Hieroglyphic script was held to have been invented by the god Thoth, and the hieroglyphs themselves were powerful. Written words conveyed the full force of a spell.This was even true when the text was abbreviated or omitted, as often occurred in later Book of the Dead scrolls, particularly if the accompanying images were present.The Egyptians also believed that knowing the name of something gave power over it; thus, the Book of the Dead equips its owner with the mystical names of many of the entities he would encounter in the afterlife, giving him power over them.The spells of the Book of the Dead made use of several magical techniques which can also be seen in other areas of Egyptian life. A number of spells are for magical amulets, which would protect the deceased from harm. In addition to being represented on a Book of the Dead papyrus, these spells appeared on amulets wound into the wrappings of a mummy.Everyday magic made use of amulets in huge numbers. Other items in direct contact with the body in the tomb, such as headrests, were also considered to have amuletic value.A number of spells also refer to Egyptian beliefs about the magical healing power of such book. He has to confront a formidable array of gods: Bone-Crusher, Shining-Tooth, Blood-Consumer, Flint-Eyes, Entrail-Consumer ]and many others with less frightening names assembled here from many places all over Egypt. He declares himself innocent of wrong-doing towards the gods and his fellow men. These protestations of guiltlessness of trespasses against society and cultic rules remained remarkably unchanged during the course of history. They, and similar passages in the Instructions literature, are accepted as being the standard of ancient Egyptian ethical behaviour. The writing down of these declarations and the knowledge of the gods' names was powerful magic, forcing the gods to accept his protestations of innocence, above all when they were repeated:I am pure.I am pure.I am pure.I am pure. The scales are topped by Maat, goddess of Justice, Truth and Order, wearing a feather on her head. Ammut, Devourer of the Dead, whose... forepart is like that of a crocodile, the middle of her body is like that of a lion, her hind quarters are like those of a hippopotamusThe Papyrus of Ani from the description of the beast Am-mitis ready to destroy the deceased if his heart should be full of sin and consequently too heavy. The deceased, well aware that he has not led a life as completely blameless as one might have hoped, implores his heart not to give him away, reminds it that their fate is intertwined, promises bliss in the hereafter, and even appeals to its altruism: a judge is happiest when his decision is favourable to the deceased.O my heart of my being!Do not rise up against me as witness,Do not oppose me in the tribunal,Do not rebel against me before the guardian of the scales!You are my ka within my body,The Khnum who prospers my limbs.Go to the good place prepared for us,Do not make my name stink before them,The magistrates who put people in their places!If it's good for us it's good for the judge,It pleases him who renders judgment.Do not invent lies before the god,Before the great god, the lord of the west,Lo, your uprightness brings vindication!The Papyrus of Ani A jar containing the heart is placed on one of the pans, while the other is weighed down by the feather of Maat. Anubis does the weighing, giving the scales a nudge in the right direction with the ankh. Thoth, god of wisdom who had given mankind the hieroglyphs, writes down the decision. Just as the Egyptians in this world liked to document everything, so did their gods in the next."Come," says Thoth, "why have you come?""I have come and I press forward so that I may be announced.""What now is your condition?""I am purified from evil things, I am protected from the evil deeds of those who live in their days: I am not among them.""Now I will announce you. But who is he whose heaven is fire, whose walls are cobras, and whose floor is a stream of water? Who is he, I say?""He is Osiris.""Come forward, then, you will be announced to him. Your cakes will come from the Eye of Ra, your beer from the Eye, your meals of the dead from the Eye. This has been decreed for the Osiris the overseer of the house of the overseer of the seal, Nu, triumphant." Horus leads the way, holding an ankh. The deceased follows him freely to meet Osiris, with whom he will be identified as one of his followers.His heart is righteous, and it hath come forth from the Balance; it hath not sinned against any god or any goddess. Thoth hath weighed it according to the decree pronounced unto him by the Company of the Gods, and it is most true and righteous. Grant thou that cakes and ale may be given unto him, and let him appear in the presence of the god Osiris, and let him be like into the Followers of Horus for ever and ever. He is received by the god of the Duat, the Realm of the Dead, and his two sisters, Isis and Nephthys. The four sons of Horus stand on a lotus flower growing out of the waters over which stands the throne of Osiris Behold, I am in thy presence, O Lord of Amentet (the West). There is no sin in my body. I have not spoken that which is not true knowingly, nor have I done anything with a false heart. Grant thou that I may be like unto those favoured ones who are in thy following, and that I may be an Osiris greatly favoured of the beautiful god, and beloved of the Lord of the Two Lands, I who am a veritable royal scribe who loveth thee, Ani, whose word is true before the god Osiris. And now begins the dangerous journey of the new Osiris through the Underworld. Thanks to the Opening of the Mouth ceremony he is capable to utter the spells necessary to complete his journeyBehold, I will gather together to myself this charm from the person with whom it is [and from the place] wherein it is [and it shall come to me] quicker than a greyhound, and swifter than light. Hail, thou who bringest the Ferry-Boat of Ra, thou holdest thy course firmly and directly in the north wind as thou sailest up the river towards the Island of Fire which is in Khert-Neter (the necropolis, i.e. the realm of the dead). Behold, thou shalt gather together to thee this charm from wheresoever it may be, and from whomsoever it may be with [and it shall come to me] quicker than a greyhound, and swifter than light. It (the charm) made the transformations of Mut; it fashioned the gods [or] kept them silent; by it Mut gave the warmth [of life] to the gods. Behold, these words of power are mine, and they shall come unto me from wheresoever they may be, or with whomsoever they may be, quicker than greyhounds and swifter than light. Paymet- We accept paypal shipment- takes from 14 days or 21 days after shipment may be less- we will ship after 5 days from payment-We ship world wide condition-As you can see in picture returns- we refund you money after you return the peice Condition: As shown At pucture, Provenance: Luxor, Material: stone

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