The Eye of Horus: the Connection Between Art, Medicine, and Mythology in Ancient Egypt
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Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods
Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods Shawn C. Knight Spring 2009 (This document last revised March 18, 2009) 1 The nature of Egyptian religion (intro) The Egyptian idea of \deity" is a difficult one to pin down. The most frequently used word for deity, ' 4 ntr (or nTr), resembles the English word god in that it can be used as either a common noun, referring to one of numerous divine beings, or as a proper noun, referring to the Supreme Being. Much more problematic than the word used, however, are the details of what the gods do and even who they are. Gods become conflated with one another; most notably, there are (at least) two gods named Horus, designated \Elder" and \Younger", and they share a number of traits, often being confused (deliberately or mistakenly). The gods usurp one another's roles, or delegate their roles to others, with astounding frequency. It is Set's role to protect the sun god from the serpent of chaos|except when Horus has that function. The Supreme Being is Re-Atum, except when he is Amun-Re, except when he is simply Re or simply Atum or . Adding still further to the complication is the local character of Egyptian religion. Every nome had a patron god, and while some of the gods patronized more than one nome, there was plenty of variety. We have already considered this to some degree: we have noted Thebes, for example, as having Amun for a patron, and observed that the military rise of the Thebans in the Middle and New Kingdoms were responsible for the enrichment and empowerment of Amun's cult. -
Sarapis, Isis, and the Ptolemies in Private Dedications the Hyper-Style and the Double Dedications
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 28 | 2015 Varia Sarapis, Isis, and the Ptolemies in Private Dedications The Hyper-style and the Double Dedications Eleni Fassa Electronic version URL: http://journals.openedition.org/kernos/2333 DOI: 10.4000/kernos.2333 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 October 2015 Number of pages: 133-153 ISBN: 978-2-87562-055-2 ISSN: 0776-3824 Electronic reference Eleni Fassa, « Sarapis, Isis, and the Ptolemies in Private Dedications », Kernos [Online], 28 | 2015, Online since 01 October 2017, connection on 21 December 2020. URL : http://journals.openedition.org/ kernos/2333 ; DOI : https://doi.org/10.4000/kernos.2333 This text was automatically generated on 21 December 2020. Kernos Sarapis, Isis, and the Ptolemies in Private Dedications 1 Sarapis, Isis, and the Ptolemies in Private Dedications The Hyper-style and the Double Dedications Eleni Fassa An extended version of this paper forms part of my PhD dissertation, cited here as FASSA (2011). My warmest thanks to Sophia Aneziri for her always insightful comments. This paper has benefited much from the constructive criticism of the anonymous referees of Kernos. 1 In Ptolemaic Egypt, two types of private dedications evolved, relating rulers, subjects and gods, most frequently, Sarapis and Isis.1 They were formed in two ways: the offering was made either to Sarapis and Isis (dative) for the Ptolemaic kings (ὑπέρ +genitive) — hereafter, these will be called the hyper-formula dedications2 — or to Sarapis, Isis (dative) and the Ptolemaic kings (dative), the so-called ‘double dedications’. -
Raising of the Djed-Pillar
RAISING THE DJED PILLAR, THE RAMESSEUM DRAMATIC PAPYRUS Adapted by Stuart Tyson Smith from the translation & commentary of Kurt Sethe (1964, German translation by Jessika Akmenkalns), Henri Frankfort (1948), & Edward Wente (1980). Amenhotep III raises the Djed during his Heb-Sed in the tomb of Kheruef at Thebes. The annual ritual of “Raising the Djed” was the culmination of the larger “Mysteries of Osiris,” which commemorated the resurrection of Osiris after his murder by Seth and the restoration of the throne to Osiris’s son Horus. During the Coronation and Heb-Sed festival, Pharaoh took the place of Horus in the ritual, emphasizing the stability of his rule and his connection with the Osiris myth. Its phallic overtones alluded to the renewal of Pharaoh’s potency as ruler like Osiris in the myth. The Djed appears already in Predynastic art and was probably originally a fetish consisting of a pole with sheaves of grain attached. The Djed is described later on as the “Backbone of Osiris” in the Book of the Dead, but the original harvest and renewal symbolism was retained in the ritual. Although probably originally part of Ptah’s cult, the two gods were associated through a syncretism with Sokar, and the ceremony resonated with Osiris’s role as a god of the agricultural cycle. Cast: Lector Priest, Thoth, Geb, Horus/the King, Children of Horus, Osiris (as the Djed), Seth, Isis, Nephthys, Descendants of the King/Followers of Horus/Great Ones of Lower Egypt (royal princes and princesses), Musicians, Dancers and Singers, Followers of Seth/Great Ones of Upper Egypt, Spirit Seekers and the Keeper of the Two Feathers. -
Chapter5 the Divine Family: Osiris, Isis and Horus
Chapter5 The Divine Family: Osiris, Isis and Horus Objectives To familiarize your students with the myth of the divine family and to understand the role these gods played in the Egyptian religion. Mystery The Egyptian pharaohs believed they were descended from the gods. Where did this idea come from? Discussion and Research Projects 1. What are the names of the three members of the divine Egyptian family? 2. What was the parents’ mission on earth? 3. What did they teach humanity? 4. How did Seth murder his brother Osiris? 5. Where did Isis find her husband’s coffin and how did she bring it back? 6. What form did Isis take when she magically conceived her son Horus? 7. What did Seth do when he found Osiris’s coffin after it was returned to Egypt? 8. What did Isis do to restore Osiris to eternal life? 9. Where did Isis go to protect her child? What powers did she have to protect him from danger? 10. What did Seth do to try to kill the infant Horus? Mysteries of Egypt — Teacher’s Guide 11. How did the god Thoth cure Horus? What happened to the sun when Horus was bitten by a poisonous snake? 12. Horus became the first pharaoh god of the Egyptian people. What would happen to the earth if the people did not continue to love and care for Horus? 13. What did Isis do to gain the power of the sun god, Re? What secrets do you think she got from him? 14. How did Horus learn the secret name of the sun god? 15. -
Practicing Medicine in Ancient Egypt
Practicing Medicine in Ancient Egypt Michael R. Zimmerman March 28, 2017 Michael Zimmerman is Adjunct Professor of Biology at Villanova University, Lecturer in Anthropology at the University of Pennsylvania, and Visiting Professor at the University of Manchester (UK) KNH Centre for Biomedical Egyptology. et us start by imagining what Albert Einstein called a “thought experiment.” It is the year 5015 CE L and an excavation of an ancient hospital, ca. 2016 CE, uncovers an ancient book, written on paper rather than on the current electronic device. Although the book is in poor condition there is a partial hieroglyphic title, transcribed by an Egyptologist and a paleopathologist as Merck Manual. The book seems to be a compilation of disease descriptions and treatments by a long forgotten Dr. Merck. The diseases are difficult to decipher in an era when humans live to the age of 150 and die only when aged organs fail. It appears that the body could be attacked by minute parasitic organisms, visible only with an ancient tool called a “microscope.” Some cells appear to have taken on a life of their own, destroying the body by causing diseases known by a variety of poorly preserved terms such as “cancer” or “neoplasm.” The task of our future paleopathologist is analogous to that of the difficult undertaking of deciphering ancient Egyptian medical papyri. There are a number of surviving papyri, in various degrees of completeness, which have been studied by physicians and Egyptologists. They have done remarkably well, particularly in that the writing is mostly in the difficult hieratic rather than hieroglyphic text. -
Osiris, Seth, Isis and Nephthys Many Years Ago, There Were Four Children
Osiris, Seth, Isis and Nephthys Many years ago, there were four children. Nut had given birth to Isis. She is an outstandingly and a beautiful woman who was also very kind. Nut had given birth to Osiris too. He was an brilliant king that’s what everyone thought. Nut had even given birth to a mean and horrible man called Seth no one liked him and there was another girl called Nephthys she was a beautiful woman like Isis too they were both pretty. Another thing, they all lived in a beautiful palace which everyone loved and wanted but was sold to them. They loved their palace and Seth would have always been jealous if the house was someone else’s. Seth was already jealous with Osiris, because Osiris was king. A burst of fury has filled Seth as he heard that it is not him who became the king of Egypt. Immediately, Seth decided to persuade with his gruesome plan. First, he got Osiris to do something so he got him to the swimming pool. Osiris thought it was a good thing so he did. After that, Seth quickly went and got the box then got a bottle of poison and put it on the chains. After a while, he got snakes and put snakes in there too. After that, Seth said to Osiris if you fit in the box you can take it. So Osiris got in the box and Seth quickly got the key out of his pocket and locked it up. Before anyone came out he put the carved, beautiful and gold box on his hand and threw it in the river Nile so no one could see. -
Ancient Egyptian Dieties
Ancient Egyptian Dieties Amun: When Amun’s city, Thebes, rose to power in the New Kingdom (1539-1070 B.C.), Amun became known as the “King of the Gods.” He was worshipped as the high god throughout Egypt. Able to take many shapes, Amun was sometimes shown as a ram or goose, but was usually shown in human form. He is fundamentally a Creator God and his name, Amun, means “The Hidden One.” Amun-Re: Originating in the Middle Kingdom, (2055 - 1650 B.C.), Amun-Re is a fusion of the Gods Amun and Re. He combined the invisible power of creation and the power visible in heat and light. Anubis: Usually represented as a black jackal, or as a human with a canine head, Anubis was a guardian of mummies, tombs, and cemeteries, as well as an escort of the deceased to the afterlife. Atum: According to the most ancient Egyptian creation myths, Atum is the creator of the world. He also brought the first gods Shu (air), Tefnut (water), Geb (earth), and Nut (sky) to Egypt. He is also god of the setting sun. Atum was represented in many forms such as a human, a human with the head of a ram, and a combination of an eel and a cobra. Bastet: Originating as early as Dynasty II (2820-2670 B.C.), Bastet was represented as a cat or a woman with a lioness’s head. She eventually became Egypt’s most important “cat goddess.” If Bastet took the form of a cat she was considered content, but if Bastet was a lioness she was considered an angry goddess. -
LO to Be Able to Discuss the Ancient Egyptian Gods and Goddesses
L.O. to be able to discuss the Ancient Egyptian gods and goddesses NAME: Ra GOD OF: the sun Ra was the most important god to all the Egyptians. It was believed that he was swallowed by Nut the sky goddess every night and born again in the morning. The Egyptians also believed that Ra travelled through the underworld at night, where he appeared as a man with the head of a ram! NAME: Anubis GOD OF: the dead and the process of embalming It was thought that jackals watched over the dead as they were seen in cemeteries a lot. Anubis helped to embalm Osiris when he was killed by Seth. Egyptian priests would wear a mask of Anubis during mummification ceremonies. NAME: Osiris GOD OF: the dead and the underworld. Osiris was also a god of resurrection and fertility. The Egyptians believed that he gave them the gift of their most important crop, barley. Osiris was the husband of Isis and the father of Horus. NAME: Nut and Geb GOD/GODDESS OF: Nut – the sky, Geb – the earth Nut’s body is stretched across the sky and covered in stars. She and Geb are the parents of Isis and Osiris. Nut is the sister/wife of Geb and it is believed that Nut swallowed Ra, the sun god at the end of every day and gave birth to him again in the morning. It was believed that earthquakes are caused by Geb’s laughing. NAME: Sekhmet GODDESS OF: war Sekhmet means ‘the powerful one’! She is sometimes called the daughter of the sun god Ra. -
Ancient Egyptian ACTIVITY SHEET for YOUNG VISITORS
ArchaeologyArchaeology & History Ancient Egyptian ACTIVITY SHEET FOR YOUNG VISITORS This sheet belongs to Name: MUMMIES Start at the door Standing at the door, look at the mummy nearest to you on your left. This is the coffin of theLady Diafawer. Take a look at the body inside the coffin. It has been mummified. The Egyptians believed a dead person would need their body in another life. Because of this people went to a lot of trouble to stop it from rotting in the tomb. They took out some parts of the body and then a salty mixture is put all over the body to dry and preserve it. This salty mixture is called Natron. The body was left for up to 70 days until it was quite dry. The body was then washed and bandaged up with sweet smelling spices. Q. How would you go about preserving the body by mummification? Write your answer in the box below. Answer: . THE EGYPTIANS BELIEVED THE BODY HAD TO BE PROTECTED! Go down the steps on your left. Look in the large display case in front of you. One section in this case has lots of amulets and pendants. Amulets were a type of good luck charm which the Egyptians believed would protect against evil. These were found inside the bandages of ancient mummies. Find the “Eye of Horus” (number 1. on the panel). This is also called the “Wedjat Eye”. The left eye of Horus was a very popular symbol of protection. The scarab beetle was another popular amulet. It was placed with the deceased in the tomb as a symbol of new life. -
The Writing of the Birds. Ancient Egyptian Hieroglyphs Before and After the Founding of Alexandria1
The Writing of the Birds. Ancient Egyptian Hieroglyphs Before and After the Founding of Alexandria1 Stephen Quirke, UCL Institute of Archaeology Abstract As Okasha El Daly has highlighted, qalam al-Tuyur “script of the birds” is one of the Arabic names used by the writers of the Ayyubid period and earlier to describe ancient Egyptian hieroglyphs. The name may reflect the regular choice of Nile birds as signs for several consonants in the Ancient Egyptian language, such as the owl for “m”. However, the term also finds an ancestor in a rarer practice of hieroglyph users centuries earlier. From the Ptolemaic and Roman Periods and before, cursive manuscripts have preserved a list of sounds in the ancient Egyptian language, in the sequence used for the alphabet in South Arabian scripts known in Arabia before Arabic. The first “letter” in the hieroglyphic version is the ibis, the bird of Thoth, that is, of knowledge, wisdom and writing. In this paper I consider the research of recent decades into the Arabian connections to this “bird alphabet”. 1. Egyptological sources beyond traditional Egyptology Whether in our first year at school, or in our last year of university teaching, as life-long learners we engage with both empirical details, and frameworks of thought. In the history of ideas, we might borrow the names “philology” for the attentive study of the details, and “philosophy” for traditions of theoretical thinking.2As the classical Arabic tradition demonstrates in the wide scope of its enquiry and of its output, the quest for knowledge must combine both directions of research in order to move forward. -
The Eye of Horus
The Eye of Horus “Originally an explanation of the daily disappearance and reappearance of the sun, ‘Horus’s eye’ became a symbol of permanent soundness and was evidently adopted in rituals to signify the eternal viability of the offering.”1 “The legend of the flight of the eye and its return is obviously similar in many respects to the legends of the Destroying Eye of Re, of the angry eye which became the serpent on the diadem of the sun-god, of Onuris who fetched the divine lioness from the eastern desert, and of Hathor of Byblos. All these legends are intricately interwoven—so much so, indeed, that is often very difficult to decide to which of them a particular feature or motif primitively belongs.”2 Of all the divine entities in the Egyptian pantheon, the Eye of Horus remains the most enigmatic and misunderstood. This is only to be expected, perhaps, given the fact that the original celestial identification of Horus himself continues to elude Egyptologists. The Eye of Horus In order to understand the multifaceted and often peculiar symbolism attached to the Eye of Horus, it is essential at the outset to come to grips with the Egyptian traditions telling of its incendiary rampage that reportedly brought the world to the very brink of extinction.3 This archaic mythological theme is most familiar, perhaps, from a text known as the “Destruction of Mankind,” one of the oldest mythological narratives to survive from ancient Egypt.4 There Hathor is dispatched by Re to punish mankind: 1 J. Allen, The Ancient Egyptian Pyramid Texts (Atlanta, 2005), p. -
Egyptian Temples
Originalveröffentlichung in: Christina Riggs (Hrsg.), The Oxford Handbook of Roman Egypt, Oxford 2012, S. 362-382 CHAPTER 22 EGYPTIAN TEMPLES MARTINA MINAS-NERPEL From the beginning of their rule in Egypt, the Ptolemies initiated a gigantic temple con struction and decoration programme, which the Roman emperors continued well into the second century ce. Temples were still decorated on a much smaller scale into the third and the beginning of the fourth centuries. The last known cartouche of a Roman emperor in a temple was inscribed under Maximinus Daia (305-13 ce) on blocks belonging to the temple of Horus at Tahta (Holbl 2000: 45 n. 177; 114, fig. 157). Otherwise, the latest evidence comes from Esna (Sauneron 1975:65-6, no. 495; 84-7, no. 503), where the temple of Khnum was still being decorated under Decius (249-51 ce). Stelae inscribed in hieroglyphs continued to be set up in Egyptian temples, for example in the Bucheum at Armant, of which the latest is dated to 340, the fifty-seventh year of the era of Diocletian (Holbl 2000:45 n. 178; Goldbrun- ner 2004:78-9,302). The temple of Isis at Philae, where hieroglyphs were carved in the tem ple of Harendotes as late as 394 (Winter 1982:1023), was the last to be kept open, being closed down under Justinian between 535 and 537 (Winter 1982:1026), when it was converted to a church (Dijkstra 2008). The Hellenistic and Roman periods of Egypt are often subsumed under the term ‘Graeco- Roman Egypt’. In his examination of Egyptian society under Ptolemaic and Roman rule, Naphtali Lewis (1970) correctly pointed out that this phrase should not be used to imply con tinuity between the two eras, since the changes in the governmental structure, social pat terns and politics, administration, and the economy were so fundamental in Roman times as to render the term misleading.