God Thoth & Goddess Nut (AE 2)
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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. -
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. -
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. -
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. -
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. -
'ONE' in EGYPTIAN THEOLOGY Jan ASSMANN* That We May Speak Of
MONO-, PAN-, AND COSMOTHEISM: THINKING THE 'ONE' IN EGYPTIAN THEOLOGY Jan ASSMANN* That we may speak of Egyptian 'theology' is everything but self-evident. Theology is not something to be expected in every religion, not even in the Old Testament. In Germany and perhaps also elsewhere, there is a heated debate going on in OT studies about whether the subject of the discipline should be defined in the traditional way as "theology of OT" or rather, "history of Israelite religion".(1) The concern with questions of theology, some people argue, is typical only of Early Christianity when self-definitions and clear-cut concepts were needed in order to keep clear of Judaism, Gnosticism and all kinds of sects and heresies in between. Theology is a historical and rather exceptional phenomenon that must not be generalized and thoughtlessly projected onto other religions.(2) If theology is a contested notion even with respect to the OT, how much more so should this term be avoided with regard to ancient Egypt! The aim of my lecture is to show that this is not to be regarded as the last word about ancient Egyptian religion but that, on the contrary, we are perfectly justified in speaking of Egyptian theology. This seemingly paradoxical fact is due to one single exceptional person or event, namely to Akhanyati/Akhenaten and his religious revolution. Before I deal with this event, however, I would like to start with some general reflections about the concept of 'theology' and the historical conditions for the emergence and development of phenomena that might be subsumed under that term. -