Mummification in the context of "Canopic jar"

A funeral is a ceremony connected with the final disposition of a corpse, such as a burial or cremation, with the attendant observances. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment, to various monuments, prayers, and rituals undertaken in their honour. Customs vary between cultures and religious groups. For a dedicated overview of contemporary Australian practices, see Funeral rituals and trends in Australia. Funerals have both normative and legal components. Common secular motivations for funerals include mourning the deceased, celebrating their life, and offering support and sympathy to the bereaved; additionally, funerals may have religious aspects that are intended to help the soul of the deceased reach the afterlife, resurrection or reincarnation.

The funeral usually includes a ritual through which the corpse receives a final disposition. Depending on culture and religion, these can involve either the destruction of the body (for example, by cremation, sky burial, decomposition, disintegration or dissolution) or its preservation (for example, by mummification). Differing beliefs about cleanliness and the relationship between body and soul are reflected in funerary practices. A memorial service (service of remembrance or celebration of life) is a funerary ceremony that is performed without the remains of the deceased person. In both a closed casket funeral and a memorial service, photos of the deceased representing stages of life would be displayed on an altar. Relatives or friends would give out eulogies in both services as well.

A resin is a solid or highly viscous liquid that can be converted into a polymer. Resins may be biological or synthetic in origin, but are typically harvested from plants. Resins are mixtures of organic compounds insoluble in water, predominantly terpenes. Technically, resins should not be confused with gums, which consist predominantly of water-soluble polysaccharides, although these two terms are often interchangeable in the less formal context. Common resins include pine oleoresins, amber, hashish, frankincense, myrrh and the animal-derived resin, shellac. Resins are used in varnishes, adhesives, food additives, incenses and perfumes.

Resins protect plants from insects and pathogens, and are secreted in response to injury. Resins repel herbivores, insects, and pathogens, while the volatile phenolic compounds may attract benefactors such as predators of insects that attack the plant.

Khafre Enthroned is a Ka statue of the pharaoh Khafre, who reigned during the Fourth Dynasty of ancient Egypt. It is now located in the Egyptian Museum in Cairo. Made of anorthosite gneiss, a valuable, extremely hard, and dark stone, it was brought 1,000 km (620 mi) down the Nile River from the "Khafre quarries" west of Gebel el-Asr. The statue was carved for the Pharaoh's valley temple near the Great Sphinx, a part of the necropolis used in funeral rituals.

This sculpture, depicted in-the-round (versus relief sculpture), shows Khafre seated, one of the basic formulaic types used during the Old Kingdom to show the human figure. Mummification played a huge role in the Egyptian culture, a 70-day process to ensure immortality for the king. Starting in the 3rd millennium BCE, if the king's mummy was damaged, a ka statue was created to "ensure immortality and permanence of the deceased's identity by providing a substitute dwelling place for the ka".

The four sons of Horus were a group of four deities in ancient Egyptian religion who were believed to protect the dead in the afterlife. Beginning in the First Intermediate Period of Egyptian history (c. 2181–2055 BC), Imsety, Hapy, Duamutef, and Qebehsenuef were especially connected with the four canopic jars that housed the internal organs which were removed from the body of the deceased during the process of mummification. Most commonly, Imsety protected the liver, Hapy the lungs, Duamutef the stomach, and Qebehsenuef the intestines, but this pattern often varied. The canopic jars were given lids that represented the heads of the sons of Horus. Although they were originally portrayed as humans, in the latter part of the New Kingdom (c. 1550–1070 BC), they took on their most distinctive iconography, in which Imsety is portrayed as a human, Hapy as a baboon, Duamutef as a jackal, and Qebehsenuef as a falcon. The four sons were also linked with stars in the sky, with regions of Egypt, and with the cardinal directions.

The worship of the sons of Horus was almost entirely restricted to funerary practice. The sons were first mentioned late in the Old Kingdom (c. 2686–2181 BC) in the Pyramid Texts and continued to be invoked in funerary texts throughout ancient Egyptian history. Their connection with the canopic jars was established in the First Intermediate Period, and afterward they became ubiquitous in the decoration of canopic chests, coffins, and sarcophagi. Although they were increasingly closely associated with the internal organs, they continued to appear in burial equipment even after the use of canopic jars was abandoned in the Ptolemaic Period (303–30 BC), disappearing only in the fourth century AD with the extinction of the ancient Egyptian funerary tradition.