May 1
Bearded Shabti holding Ba (?)
New Kingdom, Dynasties 18 - 19 (ca. 1550 - 1186 BCE)
The Art Institute of Chicago 1893.74
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Bearded Shabti holding Ba (?)
New Kingdom, Dynasties 18 - 19 (ca. 1550 - 1186 BCE)
The Art Institute of Chicago 1893.74
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Double Shabti of Khaemwaset and Mesyt | Late New Kingdom | The Metropolitan Museum of Art
They were made from a variety of materials: wood, stone, wax, metal, glass, faience, pottery, and even ivory. The importance attached to these images is clear from their survival as part of the burial assemblage for almost two thousand years, and by the fact that at the height of their popularity, kings as well as subjects required shabtis for their tombs.
Death and the Afterlife in Ancient Egypt by John H. Taylor
Shabtis from Saqquara (Late Period)
These little figurines were placed in the tomb with the purpose of performing any manual labor the deceased might be called upon to do in the afterlife (farming work, carrying water, building things etc.).
So kinda the world oldest unpaid interns.
British Museum EA66822
Beginning in the New Kingdom, shabtis came to be regarded principally as slaves of their owner. This is reflected in texts such as the bill of sale where they are described as 'male and female slaves', and in the adoption of the term ushebti - derived from the verb 'to answer', and recalling the figure's response to the summons to work.
Death and the Afterlife in Ancient Egypt by John H. Taylor
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Placed in the tomb (or occasionally deposited at a cult place of special sanctity), the figurine provided an additional home for the ka, a reserve body in which its owner could exist and receive nourishment in the afterlife. Hence the shabti's role was in some ways analogous to that of the mummy itself, the ka-statue or the anthropoid coffin.
Death and the Afterlife in Ancient Egypt by John H. Taylor
The three terms of the figurines, shabti, shawabti, and ushebti, are distinct and were not used interchangeably. Shabti occurs in the late Middle Kingdom and New Kingdom. Shawabti appears in the 17th Dynasty, but it was never as widely used as the other words and is chiefly found on figurines made in the 19th Dynasty at Deir El-Medina on the Theban West Bank. Ushebti is used from the 21st Dynasty to the Ptolemaic Period. The exact interpretation of the terms shabti and shawabti remains debatable. Two quite different entymologies for shabti are possible, one deriving from a word for 'stick' (perhaps alluding to wood as the prescribed material for the figurines), the other from the word shabt, 'food', perhaps designating the statuettes as procurers of sustenance for the deceased. Shawabti may also derive from 'stick'; a connection with shawab, "persea tree' has also been suggested, though there is no firm evidence that the figures were actually made from this wood. Ushebti first occurred in the 21st Dynasty and remains the standard term until the figurines ceased to be made. It has been plausibly connected with the verb wesheb, 'to answer' - particularly appropriate in view of the figures' duty to respond to the call to work.
Death and the Afterlife in Ancient Egypt by John H. Taylor
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