1.
Egyptian hieroglyphs
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Egyptian hieroglyphs were the formal writing system used in Ancient Egypt. It combined logographic, syllabic and alphabetic elements, with a total of some 1,000 distinct characters, cursive hieroglyphs were used for religious literature on papyrus and wood. The later hieratic and demotic Egyptian scripts are derived from hieroglyphic writing, the writing system continued to be used throughout the Late Period, as well as the Persian and Ptolemaic periods. Late survivals of hieroglyphic use are found well into the Roman period, with the closing of pagan temples in the 5th century, knowledge of hieroglyphic writing was lost, and the script remained undeciphered throughout the medieval and early modern period. The decipherment of hieroglyphs would only be solved in the 1820s by Jean-François Champollion, the word hieroglyph comes from the Greek adjective ἱερογλυφικός, a compound of ἱερός and γλύφω, supposedly a calque of an Egyptian phrase mdw·w-nṯr gods words. The glyphs themselves were called τὰ ἱερογλυφικὰ γράμματα the sacred engraved letters, the word hieroglyph has become a noun in English, standing for an individual hieroglyphic character. As used in the sentence, the word hieroglyphic is an adjective. Hieroglyphs emerged from the artistic traditions of Egypt. For example, symbols on Gerzean pottery from c.4000 BC have been argued to resemble hieroglyphic writing, proto-hieroglyphic symbol systems develop in the second half of the 4th millennium BC, such as the clay labels of a Predynastic ruler called Scorpion I recovered at Abydos in 1998. The first full sentence written in hieroglyphs so far discovered was found on a seal found in the tomb of Seth-Peribsen at Umm el-Qaab. There are around 800 hieroglyphs dating back to the Old Kingdom, Middle Kingdom, by the Greco-Roman period, there are more than 5,000. However, given the lack of evidence, no definitive determination has been made as to the origin of hieroglyphics in ancient Egypt. Since the 1990s, and discoveries such as the Abydos glyphs, as writing developed and became more widespread among the Egyptian people, simplified glyph forms developed, resulting in the hieratic and demotic scripts. These variants were more suited than hieroglyphs for use on papyrus. Hieroglyphic writing was not, however, eclipsed, but existed alongside the other forms, especially in monumental, the Rosetta Stone contains three parallel scripts – hieroglyphic, demotic, and Greek. Hieroglyphs continued to be used under Persian rule, and after Alexander the Greats conquest of Egypt, during the ensuing Ptolemaic and Roman periods. It appears that the quality of comments from Greek and Roman writers about hieroglyphs came about, at least in part. Some believed that hieroglyphs may have functioned as a way to distinguish true Egyptians from some of the foreign conquerors, another reason may be the refusal to tackle a foreign culture on its own terms, which characterized Greco-Roman approaches to Egyptian culture generally
2.
Ancient Egyptian deities
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Ancient Egyptian deities are the gods and goddesses worshipped in ancient Egypt. The beliefs and rituals surrounding these gods formed the core of ancient Egyptian religion, the gods complex characteristics were expressed in myths and in intricate relationships between deities, family ties, loose groups and hierarchies, and combinations of separate gods into one. Deities diverse appearances in art—as animals, humans, objects, and combinations of different forms—also alluded, through symbolism, to their essential features. In different eras, various gods were said to hold the highest position in society, including the solar deity Ra, the mysterious god Amun. The highest deity was usually credited with the creation of the world, some scholars have argued, based in part on Egyptian writings, that the Egyptians came to recognize a single divine power that lay behind all things and was present in all the other deities. Gods were assumed to be present throughout the world, capable of influencing natural events, people interacted with them in temples and unofficial shrines, for personal reasons as well as for larger goals of state rites. Egyptians prayed for help, used rituals to compel deities to act. Humans relations with their gods were a part of Egyptian society. The beings in ancient Egyptian tradition who might be labeled as deities are difficult to count, Egyptian texts list the names of many deities whose nature is unknown and make vague, indirect references to other gods who are not even named. The Egyptologist James P. Allen estimates that more than 1,400 deities are named in Egyptian texts, the Egyptian languages terms for these beings were nṯr, god, and its feminine form nṯrt, goddess. Scholars have tried to discern the nature of the gods by proposing etymologies for these words, but none of these suggestions has gained acceptance. The hieroglyphs that were used as ideograms and determinatives in writing these words show some of the traits that the Egyptians connected with divinity, the most common of these signs is a flag flying from a pole. Similar objects were placed at the entrances of temples, representing the presence of a deity, other such hieroglyphs include a falcon, reminiscent of several early gods who were depicted as falcons, and a seated male or female deity. The feminine form could also be written with an egg as determinative, connecting goddesses with creation and birth, or with a cobra, the Egyptians distinguished nṯrw, gods, from rmṯ, people, but the meanings of the Egyptian and the English terms do not match perfectly. The term nṯr may have applied to any being that was in some way outside the sphere of everyday life, Egyptian religious art also depicts places, objects, and concepts in human form. These personified ideas range from deities that were important in myth and ritual to obscure beings, only mentioned once or twice, confronting these blurred distinctions between gods and other beings, scholars have proposed various definitions of a deity. One widely accepted definition, suggested by Jan Assmann, says that a deity has a cult, is involved in some aspect of the universe, according to a different definition, by Dimitri Meeks, nṯr applied to any being that was the focus of ritual. From this perspective, gods included the king, who was called a god after his coronation rites, and deceased souls, likewise, the preeminence of the great gods was maintained by the ritual devotion that was performed for them across Egypt
3.
Solar deity
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A solar deity is a sky deity who represents the Sun, or an aspect of it, usually by its perceived power and strength. Solar deities and sun worship can be found throughout most of recorded history in various forms, the Sun is sometimes referred to by its Latin name Sol or by its Greek name Helios. The English word sun stems from Proto-Germanic *sunnǭ, the Neolithic concept of a solar barge is found in the later myths of ancient Egypt, with Ra and Horus. Predynasty Egyptian beliefs attribute Atum as the sun-god and Horus as a god of the sky, as the Old Kingdom theocracy gained power, early beliefs were incorporated with the expanding popularity of Ra and the Osiris-Horus mythology. Atum became Ra-Atum, the rays of the setting sun, Osiris became the divine heir to Atums power on Earth and passes his divine authority to his son Horus. Early Egyptian myths imply the sun is within the lioness, Sekhmet, at night and is reflected in her eyes, or that it is within the cow, Hathor, during the night, being reborn each morning as her son. Mesopotamian Shamash plays an important role during the Bronze Age, similarly, South American cultures have a tradition of Sun worship, as with the Incan Inti. Proto-Indo-European religion has a chariot, the sun as traversing the sky in a chariot. In Germanic mythology this is Sol, in Vedic Surya, and in Greek Helios, svarog is the Slavic solar deity, represented as a spirit of fire. During the Roman Empire, a festival of the birth of the Unconquered Sun was celebrated on the winter solstice—the rebirth of the sun—which occurred on December 25 of the Julian calendar. In late antiquity, the centrality of the sun in some Imperial religious systems suggest a form of a solar monotheism. The religious commemorations on December 25 were replaced under Christian domination of the Empire with the birthday of Christ, the Tiv people consider the Sun to be the son of the supreme being Awondo and the Moon Awondos daughter. The Barotse tribe believes that the Sun is inhabited by the sky god Nyambi, some Sara people also worship the sun. Even where the sun god is equated with the supreme being, the Ancient Egyptian god of creation, Amun is also believed to reside inside the sun. So is the Akan creator deity, Nyame and the Dogon deity of creation, also in Egypt, there was a religion that worshiped the sun directly, and was among the first monotheistic religions, Atenism. Sun worship was prevalent in ancient Egyptian religion, the earliest deities associated with the sun are all goddesses, Wadjet, Sekhmet, Hathor, Nut, Bast, Bat, and Menhit. First Hathor, and then Isis, give birth to and nurse Horus, Hathor the horned-cow is one of the 12 daughters of Ra, gifted with joy and is a wet-nurse to Horus. From at least the 4th Dynasty of Ancient Egypt, the sun was worshipped as the deity Re, and portrayed as a falcon headed god surmounted by the solar disk, and surrounded by a serpent
4.
Ra
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Ra or Re is the ancient Egyptian sun god. By the Fifth Dynasty in the 25th and 24th centuries BC, he had become a god in ancient Egyptian religion. In later Egyptian dynastic times, Ra was merged with the god Horus and he was believed to rule in all parts of the created world, the sky, the earth, and the underworld. He was associated with the falcon or hawk, when in the New Kingdom the god Amun rose to prominence he was fused with Ra as Amun-Ra. During the Amarna Period, Akhenaten suppressed the cult of Ra in favor of another deity, the Aten, the deified solar disc. The cult of the Mnevis bull, an embodiment of Ra, had its center in Heliopolis, all forms of life were believed to have been created by Ra, who called each of them into existence by speaking their secret names. Alternatively man was created from Ras tears and sweat, hence the Egyptians call themselves the Cattle of Ra, in the myth of the Celestial Cow it is recounted how mankind plotted against Ra and how he sent his eye as the goddess Sekhmet to punish them. When she became bloodthirsty she was pacified by drinking beer mixed with red dye, to the Egyptians, the sun represented light, warmth, and growth. This made the sun deity very important, as the sun was seen as the ruler of all that he created, the sun disk was either seen as the body or eye of Ra. Ra was the father of Shu and Tefnut, whom he created, Shu was the god of the wind, and Tefnut was the goddess of the rain. Sekhmet was the Eye of Ra and was created by the fire in Ras eye, Ra was thought to travel on the Atet, two solar barks called the Mandjet or morning boat and the Mesektet or evening boat. These boats took him on his journey through the sky and the Duat, while Ra was on the Mesektet, he was in his ram-headed form. When Ra traveled in his sun boat, he was accompanied by other deities including Sia and Hu. Sometimes, members of the Ennead helped him on his journey, including Set, who overcame the serpent Apophis, and Mehen, when Ra was in the underworld, he would visit all of his various forms. Apophis, the god of chaos, was a serpent who attempted to stop the sun boats journey every night by consuming it or by stopping it in its tracks with a hypnotic stare. During the evening, the Egyptians believed that Ra set as Atum or in the form of a ram, the night boat would carry him through the underworld and back towards the east in preparation for his rebirth. When Ra was in the underworld, he merged with Osiris, the god of the dead, Ra was worshipped as the Creator god among some ancient Egyptians, specifically followers of his cult at Heliopolis. It was believed that Ra wept, and from his tears came man and these cult-followers believed that Ra was self-created, while followers of Ptah believed that Ra was created by Ptah
5.
Papyrus
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The word papyrus /pəˈpaɪrəs/ refers to a thick precursor to modern paper made from the pith of the papyrus plant, Cyperus papyrus. Papyrus can also refer to a document written on sheets of papyrus joined together side by side and rolled up into a scroll, the plural for such documents is papyri. Papyrus is first known to have used in ancient Egypt. It was also used throughout the Mediterranean region and in Kingdom of Kush, the Ancient Egyptians used papyrus as a writing material, as well as employing it commonly in the construction of other artifacts such as reed boats, mats, rope, sandals, and baskets. Papyrus was first manufactured in Egypt as far back as the fourth millennium BCE, the earliest archaeological evidence of papyrus was excavated in 2012 and 2013 at Wadi al-Jarf, an ancient Egyptian harbor located on the Red Sea coast. The papyrus rolls describe the last years of building the Great Pyramid of Giza, in the first centuries BCE and CE, papyrus scrolls gained a rival as a writing surface in the form of parchment, which was prepared from animal skins. Sheets of parchment were folded to form quires from which book-form codices were fashioned, early Christian writers soon adopted the codex form, and in the Græco-Roman world, it became common to cut sheets from papyrus rolls to form codices. Codices were an improvement on the scroll, as the papyrus was not pliable enough to fold without cracking. Papyrus had the advantage of being cheap and easy to produce. Unless the papyrus was of quality, the writing surface was irregular. Its last appearance in the Merovingian chancery is with a document of 692, the latest certain dates for the use of papyrus are 1057 for a papal decree, under Pope Victor II, and 1087 for an Arabic document. Its use in Egypt continued until it was replaced by more inexpensive paper introduced by Arabs who originally learned of it from the Chinese, by the 12th century, parchment and paper were in use in the Byzantine Empire, but papyrus was still an option. Papyrus was made in several qualities and prices, pliny the Elder and Isidore of Seville described six variations of papyrus which were sold in the Roman market of the day. These were graded by quality based on how fine, firm, white, grades ranged from the superfine Augustan, which was produced in sheets of 13 digits wide, to the least expensive and most coarse, measuring six digits wide. Materials deemed unusable for writing or less than six digits were considered commercial quality and were pasted edge to edge to be used only for wrapping, until the middle of the 19th century, only some isolated documents written on papyrus were known. They did not contain literary works, the first modern discovery of papyri rolls was made at Herculaneum in 1752. Until then, the papyri known had been a few surviving from medieval times. The English word papyrus derives, via Latin, from Greek πάπυρος, Greek has a second word for it, βύβλος
6.
Barque
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A barque, barc, or bark is a type of sailing vessel with three or more masts having the fore- and mainmasts rigged square and only the mizzen rigged fore-and-aft. The word barque entered English via French, which in came from the Latin barca by way of Occitan. The Latin barca may stem from Celtic barc or Greek baris, the Oxford English Dictionary considers the latter improbable. The word barc appears to have come from Celtic languages, the form adopted by English, perhaps from Irish, was bark, while that adopted by Latin as barca very early, which gave rise to the French barge and barque. In Latin, Spanish and Italian the term refers to a small boat. French influence in England led to the use in English of both words, although their meanings now are not the same, well before the 19th century a barge had become interpreted as a small vessel of coastal or inland waters. Somewhat later, a became a sailing vessel of a distinctive rig as detailed below. In Britain, by the century, the spelling had taken on the French form of barque. Francis Bacon used this form of the word as early as 1592, throughout the period of sail, the word was used also as a shortening of the barca-longa of the Mediterranean Sea. The usual convention is that spelling barque refers to a ship and bark to tree hide, barcarole in music shares the same etymology, being originally a folk song sung by Venetian gondolier and derived from barca - boat in Italian. In the 18th century, the British Royal Navy used the bark for a nondescript vessel that did not fit any of its usual categories. She happened to be a sailing vessel with a plain bluff bow. Our Northern Mariners, who are trained in the coal-trade, apply this distinction to a broad-sterned ship, hon. the Earl of Sussex, Lord Deputy of Ireland. By the end of the 18th century, the term came to refer to any vessel with a particular type of sail-plan. This comprises three masts, fore-and-aft sails on the aftermost mast and square sails on all other masts, barques were the workhorse of the Golden Age of Sail in the mid-19th century as they attained passages that nearly matched full rigged ships but could operate with smaller crews. Conversely, the ship rig tended to be retained for training vessels where the larger the crew, another advantage is that a barque can outperform a schooner or barkentine, and is both easier to handle and better at going to windward than a full-rigged ship. Usually the main mast was the tallest, that of Moshulu extends to 58 m off the deck, the four-masted barque can be handled with a surprisingly small crew—at minimum, ten—and while the usual crew was around thirty, almost half of them could be apprentices. Today many sailing ships are barques
7.
Seal (emblem)
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A seal is a device for making an impression in wax, clay, paper, or some other medium, including an embossment on paper, and is also the impression thus made. The original purpose was to authenticate a document, a wrapper for one such as a modern envelope, the seal-making device is also referred to as the seal matrix or die, the imprint it creates as the seal impression. In most traditional forms of dry seal the design on the matrix is in intaglio. The design on the impression will reverse that of the matrix and this will not be the case if paper is embossed from behind, where the matrix and impression read the same way, and both matrix and impression are in relief. However engraved gems were carved in relief, called cameo in this context. The process is essentially that of a mould and these pendent seal impressions dangled below the documents they authenticated, to which the attachment tag was sewn or otherwise attached. Some jurisdictions consider rubber stamps or specified signature-accompanying words such as seal or L. S. to be the equivalent of, i. e. an equally effective substitute for. In Europe, although coats of arms and heraldic badges may well feature in such contexts as well as on seals, the study of seals is known as sigillography or sphragistics. Seals were used in the earliest civilizations and are of importance in archaeology. In ancient Mesopotamia carved or engraved cylinder seals in stone or other materials were used and these could be rolled along to create an impression on clay, and used as labels on consignments of trade goods, or for other purposes. They are normally hollow and it is presumed that they were worn on a string or chain round the neck, many have only images, often very finely carved, with no writing, while others have both. From Ancient Egypt seals in the form of signet-rings, including some with the names of kings, have been found, recently, seals have come to light in South Arabia datable to the Himyarite age. One example shows a name written in Aramaic engraved in reverse so as to read correctly in the impression, from the beginning of the 3rd millennium BC until the Middle Ages, seals of various kinds were in production in the Aegean islands and mainland Greece. In the Early Minoan age these were formed of stone and ivory. By the Middle Minoan age a new set for seal forms, motifs, hard stone requires new rotary carving techniques. The Late Bronze Age is the par excellence of the lens-shaped seal and the seal ring. These were a luxury art form and became keenly collected. His collection fell as booty to Pompey the Great, who deposited it in a temple in Rome, engraved gems continued to be produced and collected until the 19th century
8.
Paganism
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Paganism is a term that derives from Latin word pagan, which means nonparticipant, one excluded from a more distinguished, professional group. The term was used in the 4th century, by early Christian community, the term competed with polytheism already in use in Judaism, by Philo in the 1st century. Pagans and paganism was a pejorative for the same polytheistic group, Paganism has broadly connoted religion of the peasantry, and for much of its history a derogatory term. Alternate terms in Christian texts for the group was hellene. In and after the Middle Ages, paganism was a pejorative that was applied to any non-Abrahamic or unfamiliar religion, there has been much scholarly debate as to the origin of the term paganism, especially since no one before the 20th century self-identified as a pagan. In the 19th century, paganism was re-adopted as a self-descriptor by members of various artistic groups inspired by the ancient world. Forms of these religions, influenced by various historical pagan beliefs of pre-modern Europe, exist today and are known as contemporary or modern paganism, while most pagan religions express a worldview that is pantheistic, polytheistic, or animistic, there are some monotheistic pagans. It is crucial to stress right from the start that until the 20th century people did not call themselves pagans to describe the religion they practised, the notion of paganism, as it is generally understood today, was created by the early Christian Church. It was a label that Christians applied to others, one of the antitheses that were central to the process of Christian self-definition, as such, throughout history it was generally used in a derogatory sense. The term pagan is from Late Latin paganus, revived during the Renaissance and it is related to pangere and ultimately comes from Proto-Indo-European *pag-. The evolution occurred only in the Latin west, and in connection with the Latin church, elsewhere, Hellene or gentile remained the word for pagan, and paganos continued as a purely secular term, with overtones of the inferior and the commonplace. However, this idea has multiple problems, first, the words usage as a reference to non-Christians pre-dates that period in history. Second, paganism within the Roman Empire centered on cities, the concept of an urban Christianity as opposed to a rural paganism would not have occurred to Romans during Early Christianity. Third, unlike words such as rusticitas, paganus had not yet acquired the meanings used to explain why it would have been applied to pagans. Paganus more likely acquired its meaning in Christian nomenclature via Roman military jargon, Early Christians adopted military motifs and saw themselves as Milites Christi. As early as the 5th century, paganos was metaphorically used to persons outside the bounds of the Christian community. In response, Augustine of Hippo wrote De Civitate Dei Contra Paganos, in it, he contrasted the fallen city of Man to the city of God of which all Christians were ultimately citizens. Hence, the invaders were not of the city or rural
9.
Ancient Egyptian funerary practices
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The ancient Egyptians had an elaborate set of funerary practices that they believed were necessary to ensure their immortality after death. These rituals and protocols included mummifying the body, casting of magic spells, the burial process used by the ancient Egyptians evolved throughout time as old customs were discarded and new ones adopted, but several important elements of the process persisted. Although specific details changed over time, the preparation of the body, the rituals involved. Though no writing survives from Predynastic Egypt, scholars believe the importance of the physical body and this would explain why people of that time did not follow the common practice of cremation, but rather buried the dead. Some also believe they may have feared the bodies would rise again if mistreated after death, early bodies were buried in simple, shallow oval pits, with a few burial goods. Sometimes multiple people and animals were placed in the same grave, over time, graves became more complex, with the body placed in a wicker basket, then later in wooden or terracotta coffins. The latest tombs Egyptians made were sarcophaguses and these graves contained burial goods like jewelry, food, games and sharpened splint. This demonstrates that this ancient period had a sense of the afterlife and this may be because admission required that the deceased must be able to serve a purpose there. The pharaoh was allowed in because of his role in life, human sacrifices found in early royal tombs reinforce this view. These people were meant to serve the pharaoh during his eternal life. Eventually, figurines and wall paintings begin to replace human victims, some of these figurines may have been created to resemble certain people, so they could follow the pharaoh after their lives ended. Note that not only the classes had to rely on the pharaoh’s favor. They believed that when he died, the became a type of god. This belief existed from the period through the Old Kingdom. In the First Intermediate Period, however, the importance of the pharaoh declined, funerary texts, previously restricted to royal use, became more widely available. The first farmers in Egypt are known from the villages of Omari, the people of these villages buried their dead in a simple, round graves with one pot. The body was neither treated nor arranged in a way as would be the case later in the historical period. Without any written evidence, there is little to provide information about contemporary beliefs concerning the afterlife except for the inclusion of a single pot in the grave
10.
Egyptian temple
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Egyptian temples were built for the official worship of the gods and in commemoration of the pharaohs in ancient Egypt and regions under Egyptian control. Temples were seen as houses for the gods or kings to whom they were dedicated and these rituals were seen as necessary for the gods to continue to uphold maat, the divine order of the universe. Housing and caring for the gods were the obligations of pharaohs, nevertheless, a temple was an important religious site for all classes of Egyptians, who went there to pray, give offerings, and seek oracular guidance from the god dwelling within. The most important part of the temple was the sanctuary, which contained a cult image. These edifices are among the largest and most enduring examples of Egyptian architecture and their typical design consisted of a series of enclosed halls, open courts, and massive entrance pylons aligned along the path used for festival processions. Beyond the temple proper was a wall enclosing a wide variety of secondary buildings. A large temple also owned sizable tracts of land and employed thousands of laymen to supply its needs, temples were therefore key economic as well as religious centers. The priests who managed these powerful institutions wielded considerable influence, temple-building in Egypt continued despite the nations decline and ultimate loss of independence to the Roman Empire. With the coming of Christianity, however, Egyptian religion faced increasing persecution, for centuries, the ancient buildings suffered destruction and neglect. Dozens of temples survive today, and some have become world-famous tourist attractions that contribute significantly to the modern Egyptian economy, Egyptologists continue to study the surviving temples and the remains of destroyed ones, as they are invaluable sources of information about ancient Egyptian society. Ancient Egyptian temples were meant as places for the gods to reside on earth, indeed, the term the Egyptians most commonly used to describe the temple building, ḥwt-nṯr, means mansion of a god. A gods presence in the temple linked the human and divine realms and these rituals, it was believed, sustained the god and allowed it to continue to play its proper role in nature. They were therefore a key part of the maintenance of maat, maintaining maat was the entire purpose of Egyptian religion, and it was the purpose of a temple as well. Because he was credited with divine power himself, the pharaoh, as a king, was regarded as Egypts representative to the gods. Thus, it was theoretically his duty to perform the temple rites, the pharaoh was nevertheless obligated to maintain, provide for, and expand the temples throughout his realm. Although the pharaoh delegated his authority, the performance of rituals was still an official duty. The participation of the populace in most ceremonies was prohibited. Much of the lay religious activity in Egypt instead took place in private and community shrines, however, as the primary link between the human and divine realms, temples attracted considerable veneration from ordinary Egyptians
11.
Veneration of the dead
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The veneration of the dead, including ones ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence, the social or non-religious function of ancestor veneration is to cultivate kinship values, such as filial piety, family loyalty, and continuity of the family lineage. Ancestor veneration occurs in societies with every degree of social, political, and technological complexity, ancestor reverence is not the same as the worship of a deity or deities. In some Afro-diasporic cultures, ancestors are seen as being able to intercede on behalf of the living, as spirits who were once human themselves, they are seen as being better able to understand human needs than would a divine being. In other cultures, the purpose of ancestor veneration is not to ask for favors, some cultures believe that their ancestors actually need to be provided for by their descendants, and their practices include offerings of food and other provisions. Others do not believe that the ancestors are even aware of what their descendants do for them, most cultures who practice ancestor veneration do not call it ancestor worship. In English, the word usually refers to the reverent love. However, in cultures, this act of worship does not confer any belief that the departed ancestors have become some kind of deity. Rather, the act is a way to respect, honor, in this regard, many cultures and religions have similar practices. Some may visit the graves of their parents or other ancestors, leave flowers and pray to them in order to honor and remember them, however, this would not be considered as worshipping them since the term worship shows no such meaning. This is consistent with the meaning of the veneration in English. Although there is no accepted theory concerning the origins of ancestor veneration. Although some historians claim that ancient Egyptian society was a “death cult” because of its tombs and mummification rituals. The philosophy that “this world is but a vale of tears” and this was not to say that they were unacquainted with the harshness of life, rather, their ethos included a sense of continuity between this life and the next. Tombs were housing in the Hereafter and so they were constructed and decorated. Mummification was a way to preserve the corpse so the ka of the deceased could return to receive offerings of the things s/he enjoyed while alive, if mummification was not affordable, a “ka-statue” in the likeness of the deceased was carved for this purpose. The Blessed Dead were collectively called the akhu, or “shining ones” and they were described as “shining as gold in the belly of Nut and were indeed depicted as golden stars on the roofs of many tombs and temples. If the heart was in balance with the Feather of Maat, at this point only was the ka deemed worthy to be venerated by the living through rites and offerings
12.
Amun
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Amun was a major Ancient Egyptian deity. He was attested since the Old Kingdom together with his wife Amaunet, with the 11th dynasty, he rose to the position of patron deity of Thebes by replacing Monthu. After the rebellion of Thebes against the Hyksos and with the rule of Ahmose I, Amun acquired national importance, expressed in his fusion with the Sun god, Ra, Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom. Amun-Ra in this period held the position of transcendental, self-created creator deity par excellence, he was the champion of the poor or troubled and his position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most widely recorded of the Egyptian gods, as the chief deity of the Egyptian Empire, Amun-Ra also came to be worshipped outside of Egypt, according to the testimony of ancient Greek historiographers in Libya and Nubia. As Zeus Ammon he came to be identified with Zeus in Greece, Amun and Amaunet are mentioned in the Old Egyptian Pyramid Texts. The name Amun meant something like the one or invisible. Amun rose to the position of tutelary deity of Thebes after the end of the First Intermediate Period, as the patron of Thebes, his spouse was Mut. In Thebes, Amun as father, Mut as mother and the Moon god Khonsu formed a family or Theban Triad. The history of Amun as the god of Thebes begins in the 20th century BC. The city of Thebes does not appear to have been of great significance before the 11th dynasty, major construction work in the Precinct of Amun-Re took place during the 18th dynasty when Thebes became the capital of the unified ancient Egypt. Construction of the Hypostyle Hall may have begun during the 18th dynasty, though most building was undertaken under Seti I. Merenptah commemorated his victories over the Sea Peoples on the walls of the Cachette Court and this Great Inscription shows the kings campaigns and eventual return with booty and prisoners. Next to this inscription is the Victory Stela, which is largely a copy of the more famous Israel Stela found in the complex of Merenptah on the west bank of the Nile in Thebes. Merenptahs son Seti II added 2 small obelisks in front of the Second Pylon, and this was constructed of sandstone, with a chapel to Amun flanked by those of Mut and Khonsu. The last major change to the Precinct of Amun-Res layout was the addition of the first pylon, the local patron deity of Thebes, Amun, therefore became nationally important. The pharaohs of that new dynasty attributed all their enterprises to Amun. The victory accomplished by pharaohs who worshipped Amun against the rulers, brought him to be seen as a champion of the less fortunate
Depiction of Khepri in the tomb of Nefertari
Media related to Khepri at Wikimedia Commons
