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JFTH Vol. 17, Issue 2 (2020) ISSN: 2314-7024 E-ISSN: 2682-2180 WAst: A PERSONIFIED LOCALITY and GODDESS Reham A. El-Shiwy Lecturer - Tourist Guiding Department Faculty of Tourism and Hotels, Alexandria University, Egypt Abstract I. INTRODUCTION Despite the inclusive research into personified The ancient Egyptians visualized their ideas localities and deities of ancient Egypt, little is and objects in many different anthropomorphic known about WAst, the goddess and forms. These personified forms were usually personification of the Fourth Upper Egyptian applied to ideas and deities, whose original nome, Thebes. New Kingdom Theban temples identities and roles were abstract or not easily reveal a number of scenes with presentations symbolized in the natural world. Personified of WAst. Examples can be found in the triple male and female forms were used more than shrine of Hatshepsut and Tuthmosis III in the any other to depict the interactions of humans temple of Luxor as well as the triple shrine of and divinities in religious iconography. Seti II in the open court of the temple of (Guglielmi, IV, 1982, col. 978) Various Amun-Ra at Karnak. WAst was frequently examples of anthropomorphic figures depicted in anthromorphic form as a goddess, represented specific topographical and holding the WAs scepter, the symbol of power, geographical features such as domains, cities, to which a plume and a ribbon were attached. provinces as well as monuments and buildings. She was also often recognized by her Geographic personifications were usually headdress consisting of the WAs scepter and a depicted as male or female figures, depending feather, the hieroglyphic symbol of the nome. on the grammatical gender of the toponym Moreover she could be represented in a martial they personify. Upon their heads they carry the guise with bow, arrows and mace. Through attributes or logograms of their correspondent studying the epigraphic sources and toponyms. (Jaquet-Gordon, 1962; Helck, iconographic aspects of WAst, this article aims 1974; Baines, 1984) Several topographical at investigating the iconography, epithets and personifications could be thought as deities. functions of the goddess in ancient Egypt till These divinities would have no names other the end of the Late Period. than that of the domain itself, which was Keywords: Thebes, Theban nome, usually displayed as a symbol upon their head. personification, Victorious Thebes, Waset, Personified nomes had in fact no role in myth nome, province. and seldom appeared as independent figures; they were rather represented in interaction The Scientific Journal of the Faculty of Tourism and Hotels, Alexandria University, Vol. 17 , Issue 2 (2020) 299 WAst: A PERSONIFIED LOCALITY AND GODDESS Reham A. El-Shiwy with other deities or kings. Among the 1977, p. 322-324; Burgos & Larché, 2006, p. anthropomorphized-deified localities is an 254) (Fig. 1) important ancient Egyptian province, known Inscriptions above Waset: as Waset, the Fourth Upper Egyptian nome. The present research consists of a theoretical study of WAst with a strong emphasis on pictorial and textual aspects, followed by a WAst m ipt iswt m WAst di.s anx Dd wAs nb n detailed analytical study of the iconography, sA Ra 1At Spswt Xnmt Imn. epithets and functions of the deity. In this Waset in Karnak Temple in Thebes, may she respect Waset was examined in all textual and give all life, stability and happiness to iconographical sources including sculpture and Hatshepsut. scenes. The temple - scenes are presented first, 1.2 Scene of Sety I - Karnak, Hypostyle those depicted on stelae and tombs next. Hall, exterior north wall, eastern section, Scenes are followed by textual sources, and bottom registers lastly the sculptures of Waset are examined. The scene depicts Sety I accompanied by his The scenes were catalogued by documenting ka smiting enemies before Amun-Re. Beneath the dating with reference to the king the king, Waset was represented in a much represented and the location of the scenes. All smaller scale. The hieroglyphic sign of the the sources followed the historical nome is mounted above her head. In her right chronological order and were categorized as hand she grasps a bow and a sheef of arrows follows: while in the other hand she holds a compound 1. Scenes of Waset attested in cult temples at mace and ropes that bind the name-rings of the the east bank of Thebes enemies. (PM II2, p. 55-56; OIP 107, 1986, pp. 2. Scenes of Waset attested in mortuary 47-57, pl. 15-16; El-Saady, 1992) temples at the west bank of Thebes Inscriptions accompanying Waset: 3. Scenes of Waset attested on stelae 4. Scenes of Waset attested in private tombs WAst [nxtt] nbt xpS Hnwt [spAt] nbt. 5. Reference to Waset in texts [Victorious] Thebes, lady of the scimitar 6. Sculptures of Waset (sickle sword), (Wb III, p. 270) mistress of II. PICTORIAL AND EPIGRAPHIC every [nome, district]. SOURCES 1.3 Scene of Ramses II - Luxor Temple, Triple Shrine of Hatshepsut and Tuthmosis 1. Scenes of Waset Attested in Cult III, central shrine of Amun-Re, east wall Temples at the East Bank of Thebes 1.1 Scene of Hatshepsut - Karnak, Red Ramses II is shown incensing a statue of Chapel, sanctuary, south wall, 7th register Amun Min, behind whom stands Waset, who is recognized by the symbol of the nome upon The scene depicts Hatshepsut offering milk her head. She is raising one hand in an attitude jars to three divinities, the middle of whom is of adoration, while the other hand holds the Waset. The enthroned goddess is wearing a anx-sign. (PM II2, p. 310; Von Bissing, 1930, long robe covering all her body and is holding p. 146) the wAs scepter and the anx-sign. (Lecau et al., Inscriptions above Waset: The Scientific Journal of the Faculty of Tourism and Hotels, Alexandria University, Vol. 17 , Issue 2 (2020) 300 WAst: A PERSONIFIED LOCALITY AND GODDESS Reham A. El-Shiwy WAst sAt Ra nbt Dt. WAst nxtt nbt tAwy di.s anx wAs. Thebes, daughter of Re, lady of eternity. Victorious Thebes, mistress of the Two Lands, 1.4 Scene of Ramses II - Karnak Temple, may she give all life and happiness. (PM II2, p. Hypostyle Hall, interior east wall, south 58; Gaballa, 1969; Kitchen, 2017, p. 21-24) half, bottom register, north end 1.6 Scene of Sety II - Karnak, Triple Ramses II, accompanied by Waset, is Shrine, central chapel, east wall, principal receiving years and jubilees from Amun-Re register and Mut. The goddess stands behind the king and raises one hand in an attitude of Sety II is depicted offering flowers to the adoration.1 (PM II2, p. 49; Nelson, 1981, pl. sacred bark of Amun, behind which stands 104; Brand et al., I, 2018, p. 169-170; II, pl. Waset raising her hands in an attitude of 104) (Fig. 3) adoration. The sign of the nome is portrayed Inscriptions accompanying Waset: above her head. Inscriptions above Waset: 9d mdw in WAst nxtt nbt xpS Hnwt tA nb WAst nxtt nbt xpS tAw nbw. Victorious Thebes, lady of the scimitar, mistress of all lands. (PM2 II, p. 26; Chevrier & Drioton, 1940, p. 24 f.; Kitchen, IV, 1982, Dd mdw [di].n. (i) n.k Xr sA.k mry.k p. 254) 1r……nHH m nswt tAwy. Words spoken by Victorious Thebes, lady of 1.7 Scene of Ramses III - Karnak, Temple the scimitar, mistress of every land. I have of Ramses III, Sanctuary, Chapel of Amun, [come] to you bearing your son whom you west wall love, Horus ……(that you may give to him) Waset is represented standing behind Ramses eternity as king of the Two Lands. (El- III, who is incensing the sacred bark of Amun. Sharkawy, 1997; Brand et al., 2018). The goddess is depicted wearing a long dress 1.5 Scenes of Ramses II - Karnak, and holding a sistrum. The text enclosing the Hypostyle Hall, south outer wall, east part, figure of the goddess is called the "Litany of 1st register Waset". (Fig. 4) (PM2 II, p. 31; OIP 25, 1936, The scene shows a heraldic figure of Ramses pl. 56 [A], 57, 59; Helck, 1968) The Litany of smiting the enemies in the presence of Waset. Waset is a hymn recited by Waset, in which The goddess is recognized by her attributes she praises the god Amun. The goddess and weapons. presents to Amun the homage of 49 major Inscriptions accompanying Waset: goddesses of the cities between Elephantine and Heliopolis listed in a geographic order, 1 A parallel scene of Ramses II is represented on and welcomes the personifications of theses a block found in the court of the Cachette at the temple nomes. (Legrain, 1915).2 of Amun Re at Karnak. The scene depicts Ramses II kneeling and receiving years and jubilees from Amun- Re in the presence of Waset, who is holding bows and 2 The inscribed scene includes the most complete arrows. W. Helck, "Ramessidische Inschriften II", ZÄS version of the Litany of Waset, which is also inscribed 83, 1958, p. 28. in the hypostyle hall in a scene of Sety I, on the west The Scientific Journal of the Faculty of Tourism and Hotels, Alexandria University, Vol. 17 , Issue 2 (2020) 301 WAst: A PERSONIFIED LOCALITY AND GODDESS Reham A. El-Shiwy The inscriptions accompanying Waset: Ramses XI is represented incensing and offering to the Theban triad. Waset is shown standing behind the king holding in one hand 9d mdw in WAst nxtt nbt xpS Hnwt spAt nbt. bows and a mace, while in the other hand she Words spoken by Victorious Thebes, lady of holds a sistrum. The figure of the lady is the scimitar, mistress of every nome.
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    Journal of Ancient Egyptian Interconnections CULTURAL AND RELIGIOUS IMPACTS OF LONG -T ERM CROSS -C ULTURAL MIGRATION BETWEEN EGYPT AND THE LEVANT Thomas Staubli university of fribourg, switzerland ABSTRACT An increase of cross-cultural learning as a consequence of increased travel and migration between Egypt and the Levant during the Iron Age occurred after millennia of migration in earlier times. The result was an Egyptian-Levantine koine, often not recognized as relevant by historians due to an uncritical reproduction of ancient myths of separation. However, the cultural exchange triggered by migration is attested in the language, in the iconography of the region, in the history of the alphabet, in literary motifs, in the characterization of central characters of the Hebrew Bible and, last but not least, in the rise of new religions, which integrated the experience of otherness in a new ethos. Egypt and the Levant: two areas that have countries. in reality, the relations between the eastern continually shaped societies and the advancement of Delta and the Levant were probably, for many centuries, civilization in both the past and the present.” more intense than the relations between the eastern delta “ —Anna-Latifa Mourad (2015, i) and Thebes. in other words, in order to deal seriously with the 1. I NTRODUCTION 1 Levant and northern Egypt as an area of intensive 1.1. T hE ChALLEngE : T hE EsTAbLishED usE of “E gypT ” AnD migration over many millennia and with a focus of the “C AnAAn ” As sEpArATE EnTiTiEs hinDErs ThE rECogniTion effects of this migration on culture, and especially religion, of ThE CrEoLizing EffECTs of MigrATion As highLy rELEvAnT the magic of the biblical Exodus paradigm and its for ThE hisTory of CuLTurEs AnD rELigions in ThE rEgion counterpart, the Egyptian expulsion paradigm, must be The impact of migration on religious development both in removed.