"Human beings," the acclaimed Egyptologist Jan Assmann writes, "are the animals that have to live with the knowledge of their death, and culture is the world they create so they can live with that knowledge." In his new book, Assmann explores images of death and of death rites in ancient Egypt to provide startling new insights into the particular character of the civilization as a whole. Drawing on the unfamiliar genre of the death liturgy, he arrives at a remarkably comprehensive view of the religion of death in ancient Egypt. Assmann describes in detail nine different images of death: death as the body being torn apart, as social isolation, the notion of the court of the dead, the dead body, the mummy, the soul and ancestral spirit of the dead, death as separation and transition, as homecoming, and as secret. Death and Salvation in Ancient Egypt also includes a fascinating discussion of rites that reflect beliefs about death through language and ritual.

This comprehensive three-volume set marks the publication of the proceedings of the Eighth International Congress of Egyptologists, held in Cairo in 2000, the largest Congress since the inaugural meeting in 1979. Organized thematically to reflect the breadth and depth of the material presented at this event, these papers provide a survey of current Egyptological research at the dawn of the twenty-first century. The proceedings include the eight Millennium Debates led by esteemed Egyptologists, addressing key issues in the field, as well as nearly every paper presented at the Congress. The 275 papers cover the whole spectrum of Egyptological research. Grouped under the themes of archaeology, history, religion, language, conservation, and museology, and written in English, French, and German, these contributions together form the most comprehensive picture of Egyptology today.

The decorated tombs of the Egyptian Old Kingdom offer detailed knowledge of a society that in all probability was the first nation state in history. The system of dating these monuments presented here builds on the work of previous scholars. In this volume the author explains how the dating method was devised.

The book is the first complete publication of a relatively small but interesting collection of Old Kingdom monuments in the State Hermitage Museum, St. Petersburg. Twenty-two pieces are reproduced as black-and-white photographs and line drawings. Among them are two statues, fourteen reliefs and relief fragments, five offering stones and a fragment of an ointment tablet; several objects in museums of Cairo, Copenhagen, and Cambridge belonging to the same people are published as well. Most of these monuments were never published or are known only through books and periodicals in Russian that usually are not available in Egyptological libraries. Although the Hermitage pieces were acquired at antiquities dealers without any documentation, their modern history is traced and in a half of cases either their provenance is reconstructed or related monuments are found. A limited number of monuments allowed the author to discuss them to a much greater extent than it is common in museum publications and, thus, the book in spite of its structure of a catalogue virtually is a detailed study of various problems of Old Kingdom history and ideology.

What is presented here is a preliminary crystallization of thinking about questions, problems, and aspects that presented themselves during research into the iconography of Old Kingdom elite tombs in the so-called Leiden Mastaba Project (LMP), started in 1980 for teaching advanced students. Since the Egyptian culture has been given shape mainly in connection with the residences of the kings, the elite tombs of the Memphite area only were incorporated into the database. The original paper database consists of individual files on each tomb, giving a plan, wall scheme, a concise description of each sub-theme and its accompanying texts (if present). For details on the set-up, the original questions, the intention and some preliminary results on the partially collected material in 1985, see Van Walsem, Mastaba project. The core of this essay is a combination of and an elaboration of two former lectures by the author entitled: "Some un(der)exposed aspects in the study and interpretation of mastaba scenes" and "Religious iconography of Ancient Egypt: methodological and theoretical problems".

The word Atumism derives from ‘Atum,’ the manifestation of the All-Lord in creating the sphere of earth and the creature Adam. The words ‘Atumian’ and ‘Atumianity,’ addressed here by the meaning of ‘Human’ and ‘Humanity,’ are derived from ‘Atum’ who is ‘Adam.’ In the Egyptian literature, there is a thin line that differentiates ‘Atum’ and ‘Atum.’ Why denominate the Egyptian Religion by the term “Atumism”? The answer is found in multitude of diverse notions embedded in the Egyptian speech and makes the term in its profoundness the most right for a religion that has been of divine revelation millennia ahead of A. D. This book is a fusion of the earlier research titled “Ancient Egypt: The Primal Age of Divine Revelation, Volume I and II.

This study suggests, through investigations of the tombs in the necropolis of Giza, that economic decline attributed to the collapse of the Old Kingdom had already started in the early dynastic period.

"Never Had the Like Occurred" examines Ancient Egypt's own multifaceted encounters with its past. As Egyptian culture constantly changed and evolved, this book follows a chronological arrangement, from early Egypt to the attitudes of the Coptic population in the Byzantine Period. Within this framework, it asks what access the Egyptians had to information about the past, whether deliberately or accidentally acquired; what use was made of the past; what were the Egyptians attitudes to the past; what sense of past time did the Egyptians have; and what kinds of reverence for the past did they entertain? This is the first book dedicated to the whole range of these themes. It provides an explanatory context for the numerous previous studies that have dealt with particular sets of evidence, particular periods, or particular issues. It provides a case study of how civilizations may view and utilize their past.

The Cultural Power of Personal Objects seeks to understand the value and efficacy of objects, places, and times that take on cultural power and reverence to such a degree that they are treated (whether metaphorically or actually) as "persons," or as objects with "personality"—they are living objects. Featuring both historical and theoretical sections, the volume details examples of this practice, including the wampum of certain Native American tribes, the tsukumogami of Japan, the sacred keris knives of Java, the personality of seagoing ships, the ritual objects of Hinduism and Ancient Egypt, and more. The theoretical contributions aim to provide context for the existence and experience of personal objects, drawing from a variety of disciplines. Offering a variety of new philosophical perspectives on the theme, while grounding the discussion in a historical context, The Cultural Power of Personal Objects broadens and reinvigorates our understanding of cultural meaning and experience.