The Afterlife and Great Leaders of Great Civilizations - Essay Example

The Living’s Connection to the Afterlife and Great Leaders of Great Civilizations in “The Autobiography of Harkhuf” “The Autobiography of Harkhuf,” from the Ancient Egyptian Literature: A Book of Readings, Vol. 1: The Old and Middle Kingdoms, edited by Miriam Lichtheim, provides some primary source documents that can give an idea about Harkhuf and ancient Egyptians. Harkhuf was an Old Kingdom official who served several kings and led four expeditions to Nubia.1 Majority of the text refer to autobiographies inscribed on his tombstone. These autobiographies include descriptions of his life, especially his generosity, as well as details about these expeditions, such as duration of travels and gifts from and to other rulers of other kingdoms. Furthermore, the text includes a letter from young King Neferkare Pepi II, who was excited to see the pygmy that Harkhuf would be bringing back from his expedition. The identity of the author/s is/are unclear, but they could be some of the most educated religious or political leaders of their era, who had the time and authority to write official documents. The text shows that ancient Egyptians understand their world in connection to the Afterworld and they believe their place in it as leaders of great civilizations and who also want to know and learn from other great societies. Ancient Egyptians believed that their dead go to an Afterlife, and that the latter could continue to affect the living’s fortunes. For example, in “Above the Entrance” it says that those who pass by his tomb and say “a thousand loaves and beer jugs / For the owners of this tomb” will get a loyal guard for life in form of Harkhuf’s spirit, while those who “[enter] the tomb unclean” would be seized “by the neck like a bird” and “be judged for it by the great God.”2 The text suggests that respect for people in authority does not end with their death. It shows that the ancient Egyptians believed in the power of the dead in affecting their lives, so they found it essential to show proper respect to their tombs. In addition, ancient Egyptians appeared to believe that good deeds in real life resulted to good rewards in the Afterlife. The “Above the Entrance” talks about the good works of Harkhuf. In particular, it says that he gave “bread to the hungry,” “clothing to the naked,” and “brought the boatless to the land.”3 In other words, he was a kind and helpful public servant. He was generous to all. His charity could be connected to him being an “excellent equipped spirit,”4 because his goodness could be rewarded well in the Underworld. The text indicates that life after death reflects the goodness of one’s lived life. Moreover, the ancient Egyptians had a complex religious system in terms of having many gods and other entities that they worship or pray to. “Above the Entrance” mentions Anubis and Osiris,5 where Osiris is the father of Anubis. The early Egyptian civilization believed that their kings/pharaohs are gods or became gods after death. As a result, they treat them with reverence, especially after their death. Furthermore, the early Egyptians celebrated numerous festivals in honor of their gods. The text describes offerings for different feasts, including “every New Year’s day, every Thoth feast, every First-of-the-Year feast, every wag-feast, every Sokar-feast, on every great feast…”6 These feasts suggest that their early society has a culture where politics, social life, and religion interconnected. I can compare this to Islamic societies where Islam is their way of life. The early Egyptians seemed to have a religion which also became their way of life. Their religious beliefs and practices permeate the entire aspect of their life, from birth to death, and every sector of their society, including the government and everyday common life. As a result, their religion had a significant effect on human values, attitudes, and behaviors towards humans, non-humans, and the dead. Finally, the text shows that ancient Egyptians believe their place in it as leaders of great civilizations and who also want to know and learn from other great societies. The text that describes Harkhuf’s goodness reflects his great leadership too. It says that he “never spoke evilly against any man to his superior” and “never did [he] judge between two [contenders] / In a manner which deprived a son of his father’s legacy.”7 He represents servant leadership in how he acted with kindness and fairness to both poor and rich people alike. Furthermore, the expeditions indicate the interest of ancient Egyptian leaders in learning from and interacting with other great cultures. Harkhuf said that he found the ruler of Irtjet where he brought “three hundred donkeys laden with incense, ebony, hknw-oil, set, panther skins, elephant’s-tusks…” and the ruler responded with “cattle and goats.”8 They exchanged goods and stories about their civilizations. By bringing gifts, it shows that Harkhuf had kings who wanted to be friends with other rulers, whether for peaceful purposes, or commerce and trade, or both. These expeditions and the goodwill that they exhibit underline that the ancient Egyptians were interested in peaceful and enriching inter-cultural interactions. These stories indicate that they saw themselves as leaders and members of a peaceful and thriving world, where trade of important gifts could be done without great fear for war and risk to life and property. “The Autobiography of Harkhuf” presents an idea about ancient Egyptians- their religion, culture, economy, and politics. It shows how Harkhuf is a kind and benevolent leader and a trusted public official across many lands. It describes the interaction between the living and the dead due to the central role of religion in their lives. Furthermore, it suggests that ancient Egyptians had a thriving civilization and they also willingly interacted with other societies. Thus, the text depicts a good time for the ancient Egyptians, a time of peace and goodwill. Bibliography “The Autobiography of Harkhuf.” In Ancient Egyptian Literature: A Book of Readings, Vol. 1: The Old and Middle Kingdoms, ed. Miriam Lichtheim, 23-27. Los Angeles: University of California Press, 2006. Read More