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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. -
How to Make an Egyptian Diorama
How to Make an Egyptian Diorama http://www.wikihow.com/Make‐a‐Diorama A diorama is a small model of a real‐life scene that has lifelike details and a realistic background. Since we are reading, “The Curse of the Pharaohs”, you will be creating an Egyptian themed tomb as though you were an ancient Egyptian King or Queen. Steps for creating your Egyptian Tomb 1. Choose a tomb scene to re‐create in a shoebox. 2. Make sketches of how you want your diorama to look. Plan the front, back, sides, and top. Make the inside of the diorama look as deep and 3 dimensional as you can. Make a list of the things you will need to make your diorama. Use a variety of materials. 3. Make a base for the model out of a shoebox. Make sure your box is sturdy. 4. Find small figures to go along with your scene or make them out of clay, printouts, pipe cleaners, plasticine or other materials. Use your imagination. 5. Be creative. Anything you can find (cotton balls, leaves, twigs, etc.) will work. 6. Hang flying objects with clear string such as monofilament used for fishing line, if you have it. 7. Write a caption for your diorama. In your caption include the book you read and author. 8. You will also put an Egyptian‐styled Curse to warn others not to disturb your tomb. Tips • Put bigger items in the back, leaving the scene easy to see. • The most important object of your diorama should be centered or just a bit off center to draw the viewers attention to it first. -
The Stela of Khu-Sobek (Manchester Museum)
The Stela of Khu-Sobek1 (Manchester Museum) This limestone stela of the Manchester Museum (measured 16.5 cm wide and 28 cm high) was found in Abydos in 1901 by J. Garstang.2 It is of poor quality but important since it records an early of war of Egypt with its northern enemies. Htp-di-(n)swt wsir nb AbDw (di.f ) prt-xrw t Hnkt xpS Apdw Ssr3 mnxt snTr mrHt xt nb(t) nfr(t) wab(t) A royal offering of Osiris, lord of Abydos, (giving) an invocation offering of bread and beer, foreleg (of an ox) and fowl, linen and clothing, incense and oil, every good and pure thing n kA n (i)r(i)-pa(t) HAt(i)-a Dd nfrt, wHm mrrt4 m Xr(t)-Hrw5 nt ra nb, wartw6 aA n nwt, xw-(wi)- sbkw7 rn.f nfr DAA8 for the ka of the member of the elite, high official, who has said good things, repeated /proclaimed9 what was desired during the course of every day, great district official of the town, Khu-Sobek whose good name is Djaa, ir.n itA10 wartw tfnwt,11 nbt imAx, 1 The principal references for these notes are T. Eric Peet, The Stela of Sebek-khu, Manchester Museum Handbooks 75 (1914), and J. Baines, The Stela of Khusobek: Private and Royal Military Narrative and Values, in Form und Mass, Beiträge zur Literartur, Sprache und Kunst des alten Ägypten, Otto Harrassowitz, Wiesbaden, pp. 43-61. 2 See J. Garstang, El Arábah, Quaritch, London, 1901, Pls. IV, V; P. -
Ma'at As a Theme in Ancient Egyptian Tomb
Oglethorpe Journal of Undergraduate Research Volume 5 | Issue 1 Article 1 April 2015 Ma’at as a Theme in Ancient Egyptian Tomb Art Tali M. Schroeder Oglethorpe University, [email protected] Follow this and additional works at: https://digitalcommons.kennesaw.edu/ojur Part of the History of Art, Architecture, and Archaeology Commons Recommended Citation Schroeder, Tali M. (2015) "Ma’at as a Theme in Ancient Egyptian Tomb Art," Oglethorpe Journal of Undergraduate Research: Vol. 5 : Iss. 1 , Article 1. Available at: https://digitalcommons.kennesaw.edu/ojur/vol5/iss1/1 This Article is brought to you for free and open access by DigitalCommons@Kennesaw State University. It has been accepted for inclusion in Oglethorpe Journal of Undergraduate Research by an authorized editor of DigitalCommons@Kennesaw State University. For more information, please contact [email protected]. Schroeder: Ma'at in Egyptian Art Ma’at as a Theme in Ancient Egyptian Tomb Art In ancient Egypt, a variety of gods and symbols were used to explain the complex religious rites of the culture. Ma’at, the idea of truth, justice and order, is an example of a symbol that was so influential that it was also recognized as a deity.1 The concept of ma’at infiltrated numerous aspects of art during all dynasties and periods. Ma’at is particularly ubiquitous in tomb art of individuals in the upper class: officials, pharaohs, and other royals. Tomb art served numerous purposes within the funerary practice of ancient Egyptian society, and ma’at is a motif that helps fulfill many of these purposes. Ma’at is an important concept that helped create a pleasant living space for the deceased, evoke everyday life, and convey importance of the deceased to the gods. -
1The Emergence of Law in Ancient Egypt: the Role of Maat
1THE EMERGENCE OF LAW IN ANCIENT EGYPT: THE ROLE OF MAAT NJ van Blerk* ** ABSTRACT In this article, the emergence of ancient Egyptian law out of religion and specifi cally arising from the concept of maat is discussed, as well as the important role played by religion, and specifi cally maat, in the ancient Egyptians’ understanding and development of the law. An attempt is made to indicate that the ancient Egyptians indeed had law and to explain what the ancient Egyptians understood by law, followed by a discussion of the development of ancient Egyptian law and key jurisprudence elements of ancient Egyptian law. KEYWORDS: Ancient Egypt; emergence of Egyptian law; importance of religion; hp; hpw; maat; jurisprudence; justice; balance; impartiality; tradition; precedent; custom 1 Introduction Law has existed as long as organised human society, but its origins are lost in the mists of prehistory.1 The advent of writing left a record from which the living 1 See Westbrook 2003a: 1. * This article is based on ch 4 of my PhD thesis titled “Aspects of succession law in ancient Egypt with specifi c reference to the testamentary disposition”. ** Lecturer, LLB, MA, D Litt & Phil; Department of Biblical and Ancient Studies, University of South Africa. Fundamina DOI: 10.17159/2411-7870/2018/v24n1a4 Volume 24 | Number 1 | 2018 Print ISSN 1021-545X/ Online ISSN 2411-7870 pp 69-88 69 NJ VAN BLERK institutions of the past may be reconstructed. In many instances the emergence of truly legal concepts was derived from religion, although over time law emerged -
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’. -
Temples and Tombs Treasures of Egyptian Art from the British Museum
Temples and Tombs Treasures of Egyptian Art from The British Museum Resource for Educators this is max size of image at 200 dpi; the sil is low res and for the comp only. if approved, needs to be redone carefully American Federation of Arts Temples and Tombs Treasures of Egyptian Art from The British Museum Resource for Educators American Federation of Arts © 2006 American Federation of Arts Temples and Tombs: Treasures of Egyptian Art from the British Museum is organized by the American Federation of Arts and The British Museum. All materials included in this resource may be reproduced for educational American Federation of Arts purposes. 212.988.7700 800.232.0270 The AFA is a nonprofit institution that organizes art exhibitions for presen- www.afaweb.org tation in museums around the world, publishes exhibition catalogues, and interim address: develops education programs. 122 East 42nd Street, Suite 1514 New York, NY 10168 after April 1, 2007: 305 East 47th Street New York, NY 10017 Please direct questions about this resource to: Suzanne Elder Burke Director of Education American Federation of Arts 212.988.7700 x26 [email protected] Exhibition Itinerary to Date Oklahoma City Museum of Art Oklahoma City, Oklahoma September 7–November 26, 2006 The Cummer Museum of Art and Gardens Jacksonville, Florida December 22, 2006–March 18, 2007 North Carolina Museum of Art Raleigh, North Carolina April 15–July 8, 2007 Albuquerque Museum of Art and History Albuquerque, New Mexico November 16, 2007–February 10, 2008 Fresno Metropolitan Museum of Art, History and Science Fresno, California March 7–June 1, 2008 Design/Production: Susan E. -
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. -
Egyptian Religion a Handbook
A HANDBOOK OF EGYPTIAN RELIGION A HANDBOOK OF EGYPTIAN RELIGION BY ADOLF ERMAN WITH 130 ILLUSTRATIONS Published in tile original German edition as r handbook, by the Ge:r*rm/?'~?~~ltunf of the Berlin Imperial Morcums TRANSLATED BY A. S. GRIFFITH LONDON ARCHIBALD CONSTABLE & CO. LTD. '907 Itic~mnoCLAY B 80~8,L~~II'ED BRIIO 6Tllll&I "ILL, E.C., AY" DUN,I*Y, RUFIOLP. ; ,, . ,ill . I., . 1 / / ., l I. - ' PREFACE TO THE ENGLISH EDITION THEvolume here translated appeared originally in 1904 as one of the excellent series of handbooks which, in addition to descriptive catalogues, are ~rovidedby the Berlin Museums for the guida,nce of visitors to their great collections. The haud- book of the Egyptian Religion seemed cspecially worthy of a wide circulation. It is a survey by the founder of the modern school of Egyptology in Germany, of perhaps tile most interest- ing of all the departments of this subject. The Egyptian religion appeals to some because of its endless variety of form, and the many phases of superstition and belief that it represents ; to others because of its early recognition of a high moral principle, its elaborate conceptions of a life aftcr death, and its connection with the development of Christianity; to others again no doubt because it explains pretty things dear to the collector of antiquities, and familiar objects in museums. Professor Erman is the first to present the Egyptian religion in historical perspective; and it is surely a merit in his worlc that out of his profound knowledge of the Egyptian texts, he permits them to tell their own tale almost in their own words, either by extracts or by summaries. -
THE DESTINY of the WORLD : a STUDY on the END of the UNIVERSE in the Llght of ANCIENT EGYPTIAN TEXTS
THE DESTINY OF THE WORLD : A STUDY ON THE END OF THE UNIVERSE IN THE LlGHT OF ANCIENT EGYPTIAN TEXTS Sherine M. ElSebaie A thesis submitted in conformity with the requirements for the degree of Master of Arts Graduate Department of Near and Middle Eastern Civilizations University of Toronto O Copyright by Sherine M. ElSebaie (2000) National Library Bibliothèque nationale of Canada du Canada Acquisitions and Acquisitions et Bibliographic Services services bibliographiques 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON KfA ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seil reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fome de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. The Destiny of The World: A Study on the End of The Universe in The Light of Ancient Egyptian Texts Sherine M. ElSebaie Master of Arts, 2000 Dept. of Near and Middle Eastern Civilizations University of Toronto ABSTRACT The subject of this thesis is a theme that has not been fully çtudied until today and that has long been thought to be overlooked by the ancient Egyptians in a negative way. -
The Secret Name of Ra
Thesecret name of Ra Ra, the SoleCreator was visible to the peopleof Eglat asthe discol the sun,but they knew him in manyother {orms. He could appearas a crownedman. a falconor'a man with a falcon'shead and, as the scarabbeetle pushes a round ball of dungin front of it, the Egyptians picturedRa asa scarabpushing the sun acrossthe sky. In caverns deepbelow the earthwere hidden another seventy-five forms ofRa; mysteriousbeings with mummiEedbodies and heads consisting of birds or snakes,feathers or flowers,The namesof Rawere as numerousas his forms; he wasthe ShiningOne, The Hidden One, The Renewerof the Earth,The lfind in the Souls,The ExaltedOne, but therewas one name ofthe SunGod which hadnot beenspoken sincetime began.To know this secretname ofRa wasto havepower overhim andover the world that he hadcreated. Isislonged for suchapower. Shehad dreamed that oneday she *.ould havea marvellousfalcon-headed son called Horus andshe wantedthe throne of Ra to giveto her child. Isis wasthe Mistressof Magic,wiser than millionsofmen, but sheLrrew that nothingin creationwas powerful enoughto harmits creator.Her only chance vr'as!o turn thepower of Ra againsthimself and atlast Isisthought of a crlel andcunning plan. Everyday the SunGod walkedthrough his kingdom, attendedby a crowd ofspirits andlesser deities, but Rawas growingold. His eyeswere dim, his stepno longerfirm andhe had evenbegun to drivel. One morning Isismingled with a group of minor goddessesand followedbehind the King of the Gods.She watched the faceofRa until shesaw his salivadrip onto a clod o{ eanh.\0hen shewas sure that no-onewas taking any noticeo{ her, shescooped up the earth andcarried it awav.Isis mixed the earthwith the salivaofRa to form clay andmodelled a wickedJookingserpent. -
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.