Ten Egyptian Plagues for Ten Egyptian Gods and Goddesses the God of Israel Is Greater Than All Other Egyptian Gods and Goddesses
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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. -
The Forgotten Female Figurines of Elephantine
Journal of Journal of Ancient near Ancient Near Eastern Eastern Religions 18 (2018) 111–132 Religions brill.com/jane The Forgotten Female Figurines of Elephantine Collin Cornell* Sewanee: The University of the South [email protected] Abstract In spite of renewed scholarly interest in the religion of Judeans living on the island of Elephantine during the Persian period, only one recent study has addressed the religious significance of the fired clay female figurines discovered there. The present article seeks to place these objects back on the research agenda. After summarizing the history of research, it also makes a new appraisal of the role of these objects in the religious life of Elephantine Judeans. Two factors prompt this reevaluation: first, newly found examples of the same figurine types; and second, Bob Becking’s recent research on Elephantine Aramaic texts attesting the phenomenon of “lending deities.” Keywords early Judaism – goddesses – Elephantine – Persian Period – Old Testament – Bob Becking The interest of Elephantine to the study of early Judaism is patent. In the fifth century BCE, during the same era that Ezra the Scribe reportedly read “the book of the law of Moses” to the Judean community in Jerusalem (Neh 8), another Judean community was living on an island at the southernmost border * My thanks to the Tam Institute of Jewish Studies at Emory University for awarding me the Schatten Student Grant, which enabled me to examine the Elephantine shrine plaque in person at the Egyptian Museum of Berlin (Ägyptisches Museum und Papyrussammlung Staatliche Museen zu Berlin-Preußischer Kulturbesitz) in summer 2017. Thanks also to Josefine Kuckertz for her correspondence and for notifying me that the Berlin Museum might possess the shrine plaque; to Olivia Zorn and Frank Marohn for their generous museological help; and to Elizabeth Waraksa, Tamara Cohn Eskenazi, Ryan Thomas, Gard Granerød, and Bob Becking for providing insightful feedback on various drafts of the present article. -
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. -
The Religious Reforms of Akhenaten and the Cult of the Aten
The Pharaoh’s Sun-Disc : The Religious Reforms of Akhenaten and the Cult of the Aten The 18th Dynasty Pharaoh Akhenaten, known to many as the “Heretic King,” made significant changes to the religious institutions of Ancient Egypt during his reign in the 14th century BCE. The traditional view long maintained that these reforms, focused on the promotion of a single solar god known as the Aten, constituted an early form of monotheism foreshadowing the rise of Western Biblical tradition. However, this simplification ignores the earlier henotheistic tendency of Egyptian polytheism and the role of Atenism in strengthening the Pharaoh’s authority in the face of the powerful Amun-Ra priesthood, as well as distinctions between the monotheism of Moses and Akhenaten’s cult. Instead, the religion of Akhenaten, which developed from earlier ideas surrounding the solar deity motif, can be seen as an instance of monotheistic practice in form but not in function, characterized by a lack of conviction outside the new capital of Akhetaten as well as an ultimate goal of establishing not one god but one ruling power in Egypt: the Pharaoh. This will become clear through an analysis of the background to Akhenaten’s reign, the nature of his reforms and possible motivations, and the reality of Atenism vis-à-vis later Biblical monotheism. The “revolution” of Akhenaten, born Amunhotep IV,1 evidently had significant implications both during and after his reign. The radical nature of his reforms is clearly visible in the later elimination of his name and those of his immediate successors from the official list of rulers.2 However, it is possible to see the roots of these changes, and perhaps of the Pharaoh’s motivations, in earlier developments in the importance and form 1 Greek Amunhopis IV. -
Crossroads 360 Virtual Tour Script Edited
Crossroads of Civilization Virtual Tour Script Note: Highlighted text signifies content that is only accessible on the 360 Tour. Welcome to Crossroads of Civilization. We divided this exhibit not by time or culture, but rather by traits that are shared by all civilizations. Watch this video to learn more about the making of Crossroads and its themes. Entrance Crossroads of Civilization: Ancient Worlds of the Near East and Mediterranean Crossroads of Civilization looks at the world's earliest major societies. Beginning more than 5,000 years ago in Egypt and the Near East, the exhibit traces their developments, offshoots, and spread over nearly four millennia. Interactive timelines and a large-scale digital map highlight the ebb and flow of ancient cultures, from Egypt and the earliest Mesopotamian kingdoms of the Akkadians, Babylonians, and Assyrians, to the vast Persian, Hellenistic, and finally Roman empires, the latter eventually encompassing the entire Mediterranean region. Against this backdrop of momentous historical change, items from the Museum's collections are showcased within broad themes. Popular elements from classic exhibits of former years, such as our Greek hoplite warrior and Egyptian temple model, stand alongside newly created life-size figures, including a recreation of King Tut in his chariot. The latest research on our two Egyptian mummies features forensic reconstructions of the individuals in life. This truly was a "crossroads" of cultural interaction, where Asian, African, and European peoples came together in a massive blending of ideas and technologies. Special thanks to the following for their expertise: ● Dr. Jonathan Elias - Historical and maps research, CT interpretation ● Dr. -
Some Weapons of the Gods in Ancient Egypt Until the End of the New Kingdom
Journal of the Faculty of Tourism and Hotels-University of Sadat City Vol. 1, Issue 1, June, 2017 Some Weapons of the Gods in Ancient Egypt until the End of the New Kingdom Dr. Iman Muhammad Ahmad El-Mahdy Associated Professor at the Faculty of Tourism and Hotels, Tourism Guidance department - University of Sadat City Abstract This paper studies the appearance and role of some weapons which associated with the gods in ancient Egypt and shows its aspects and its scenes. The paper concluded that the physical weapons which appeared with the gods were used in the battles and conflicts from ancient times so most of the gods who used these weapons were represented in human form or in animal form with human hands holding the weapons. In addition to the physical weapons there were incorporeal weapons such as the magic. The hands and the wings were used also for protection. Keywords: Weapons, Gods, Ancient Egypt, New Kingdom. Introduction From most ancient times the Weapons were used in Egypt such as the spears, the battleaxe and the maces for the defense of the land as the scenes showed on the most ancient archaeological artifacts such as palettes, knives and maces but the ancient Egyptians sought the power and the support from their gods who supported and accompanied them with their weapons as it was appeared on the top of the lion and enemies palette where the standards of the gods with human hands leads the prisoners. (fig. 1). The study focuses on the association between some gods and some weapons such as knife, staves, bows, arrows, etc., and searches for this phenomenon in an attempt to understand and explain the motivation for using the weapons by the gods. -
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. -
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. -
Karnak: Settlements
UCLA UCLA Encyclopedia of Egyptology Title Karnak: Settlements Permalink https://escholarship.org/uc/item/1q346284 Journal UCLA Encyclopedia of Egyptology, 1(1) Authors Millet, Marie Masson, Aurélia Publication Date 2011-07-27 Peer reviewed eScholarship.org Powered by the California Digital Library University of California KARNAK: SETTLEMENTS الكرنك: المناطق السكنية Marie Millet and Aurélia Masson EDITORS WILLEKE WENDRICH Editor-in-Chief Area Editor Geography University of California, Los Angeles JACCO DIELEMAN Editor University of California, Los Angeles ELIZABETH FROOD Editor University of Oxford JOHN BAINES Senior Editorial Consultant University of Oxford Short Citation: Millet and Masson, 2011, Karnak: Settlements. UEE. Full Citation: Millet, Marie and Aurélia Masson, 2011, Karnak: Settlements. In Willeke Wendrich (ed.), UCLA Encyclopedia of Egyptology, Los Angeles. http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz0027fcnz 1176 Version 1, July 2011 http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz0027fcnz KARNAK: SETTLEMENTS الكرنك: المناطق السكنية Marie Millet and Aurélia Masson Karnak: Siedlungen Karnak: L’habitat At Karnak, in addition to the well known temples, there is another type of architecture: the settlements. They are a testimony of the everyday life of the ancient Egyptians for which remains have been found throughout all of the temples of Karnak. Continuous occupation from the First Intermediate Period until the Late Roman Period is well attested at different locations in the complex of Karnak. Settlements are easily recognizable by their use of brick, especially mud-brick. The artifacts and organic remains found during new excavations of settlements give us a good idea of the inhabitants and their daily life.