The Meaning of Wine in Egyptian Tombs: Article Analysis

The Meaning of Wine in Egyptian Tombs word AnalysisThe find of Tutankhamuns grave is significant in its universe one of a few intact royal grave accents to have been notice in Egypt olibanum far. Many of the artifacts in the tomb were spectacular, further the ternary amphorae name in Tutankhamuns sepulchre bedroom raised many a(prenominal) questions. female horse genus Rosa Guasch-Jans article looks at the amphorae rear at bottom the tomb, and attempts to answer some of the questions surrounding them. Using inscriptions make up in the tomb as well as residue analysis, Guasch-Jan is able to range the fuddles and surround for their exemplary meaning in the setting of not only Tutankhamuns era, but vino-colo redness in general through show up Egyptian history. This musical com jell will provide a summary of the article The meaning of wine-colored in Egyptian tombs the three amphorae from Tutankhamuns burial chamber, as well as identify the problem in trying to enl ighten the arrogate. This paper will also identify the methods utilize to solve the claim as well as state how this article might be useful to others with related explore.According to the article, upon discovery of the tomb of Tutankhamun 23 amphorae were found determined within the annexe chamber of the tomb. Within the burial chamber itself, 3 more(prenominal) amphorae were discove expiration appearing to have been intentionally determined towards the west, east and south of Tutankhamuns sarcophagus. This find therefore caused the antecedent to select why were these wine jars not stored in the annexe chamber with the equipoise of the wine, but placed instead in the burial chamber?, Does the position of the three wine jars have any meaning?. Along with this, the seed notes that no amphora was found on the northern side of the chamber. As a result, Guach-Jan identifies the routine of this article as cosmos to use the residue to identify the nature of the wine that had be en in the amphorae and investigate their symbolism in the context of what is known1 in Egyptian mythology.According to Howard Carter, there were signs of intruders in the tomb but little damage was actually done to the tomb. Although the seals on the wine jars had been broken, the amphorae were found to have had residue wine left inside. Along with residue, hieratic inscriptions on the jars showed differences in the vintage, origin and production of the wines. This evidence may be used to identify signs of trade and distribution in Egyptian society. Using chromatography cud spectrometry, it was determined that a white wine was present in the east amphorae, a red wine in the western amphorae, and a red grape wine with elaborate preparation marked shedeh was present in the southern amphorae. According to Guach-Jan, the shedeh was a much appreciated beverage with a high value and as a result, Guach-Jan is led to ask Was this for emblematical reasons?In order to answer the many quest ions, Guasch-Jan explores the historical background of wine in ancient Egypt. According to the author, large quantities of storage jars were found in Egyptian tombs at Abydos and Saqqara and were interpreted to be for the sustenance of the deceased in the after(prenominal)life2 as funerary offerings to the spirit of the dead. Tombs dating to the Middle Kingdom represent offerings of wine made to the dead and placed in front of the tombs false door from which the buried person was supposed to emerge, thus showing evidence of a dogma in resurrection. Guach-Jan further states that in ancient Egypt, wine was mainly consumed by the royal family and the upper classes, and served as an offering to the gods by the pharaoh or priests in a daily temple ritual. In order to further understand the ancient Egyptian behaviour, the author ventures to understand the symbolism of wine in ancient Egypt. Guach-Jan employs cognitive archaeology in order to understand the Egyptian behaviour and atti tude towards wine. By looking at cosmology and ancient Egyptian mythology, this understanding becomes more fervent. According to ancient Egyptian mythology, the god Osiris was known as being the lord of wine. The grape harvests coincided with the Nile flood and the red colour of the Nile and as a result3, grapes became the symbol of resurrection. Furthermore, the god Ras transformation from the red of sunset to the yellow of sun enhance may be an explanation for the amphorae. Guach-Jan suggests that the billet of amphorae of red wine in the west and white wine in the east of the burial chamber may be seen as burst of the ritual which symbolises the kings journey into the afterlife the red wine at sunset and the white wine at sunrise. To explain the amphorae placed to the south, and the lack of an amphorae to the north, Guasch-Jan notes that in the southern sky there are stars that rise and set. According to mythology, the critical part of the kings renewal after death took place w hen the union of Ra and Osiris occurred. As a result, the Guach-Jan suggests that the go forth of shedeh on Tutankhamuns south argue may have been think to strengthen the king in his trip through the southern sky.Guach-Jan employs Ethnoarchaeology by retracing Egyptian history to the Eighteenth Dynasty and analysing the behaviour of the people of the time whose beliefs were concentrate on upon the course of the sun and asserted that all life was created by the sun. This is represented through finds such as tombs in Amarna where everything is oriented towards the east. Furthermore, finds, such as artifacts found in the tomb of Tutankhamun, show great attention to the gang of Ra and Osiris. According to mythology, Osiris became Ra at night and becomes that constellation of huntsman in the southern sky and in the morning Ra arises again. This belief is represented in a text on the exterior of Tutankhamuns shrine which describes the rejuvenation of the sun in the east by the pict ure of the unified Ra-Osiris. As a result, the shedeh found on the south wall may be representative of the pharaohs journey whilst no wine was needed on the north.Guasch-Jan concludes liquid offerings may have had considerable symbolic meaning in ancient Egypt. She suggests that there is a symbolic purpose for the positioning of the amphorae. The red wine to the west was representative of Tutankhamuns transfiguration as Osiris-Ra the white wine to the east was the transfiguration to Ra in the morning, and the shedeh to the south may be representative of the kings intimately difficult step of rebirth. Ultimately, Guach-Jan concludes that the wines found in the annexe were undoubtedly offerings of the commonplace king for sustenance in the afterlife. By analysis of the residue found in the amphorae along with the ideological thinking of the time, it may be cerebrate that Guasch-Jans conclusion is well supported. Although it may be argued that the research is senseless due to the inability to determine what ancient societies were actually thinking, analysis of literary works and artifacts outlined in the article are sufficient to rule out any problematic assumptions or logical errors. Ultimately, I believe that the research done is significant as it eliminates the ambiguity surrounding the placement of amphorae in tombs, and it allows for a greater insight into the behaviour or the ancient Egyptians.Reference(s)Guasch Jan, Maria Rosa. The meaning of wine in Egyptian Tombs the three amphorae from Tutankhamuns burial chamber. Antiquity 85 (329), (2011) 851-8581 Guasch Jan, Maria Rosa.2 Guasch Jan, Maria Rosa3 Guasch Jan, Maria Rosa