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gods egyptians period time

Animals played an important role in Egyptian religion. Most of the Egyptian gods could at times be depicted either as an animal or as an animal-headed human. Since the Egyptians apprehended their gods through the natural world, it is not surprising to find that animals were viewed as manifestations of the divine. Several theories have been suggested as to why this was the case. The American scholar Henri Frankfort suggested that it was the apparently unchanging nature of the animals that impressed the Egyptians. From generation to generation, humans exhibit changes in appearance, while animals appear the same. An important element in Egyptian theology was that the perfect pattern of existence had been established by the gods at the time of creation, called the sep tepi , “the first time,” and it was important that this pattern be maintained. Animals would seem to have been more successful than man at maintaining their form established at the first time. The German Egyptologist Hellmut Brunner suggested alternatively that it was the animals’ possession of superhuman powers, such as flight, speed, stealth, heightened senses, and strength that made the Egyptians perceive them as beings through whom the gods were manifest. One thing is certain: the Egyptians did not see a wide gulf separating gods and humans from the animals. The creative powers of the mind and tongue were thought to be operative in the gods, mankind, and animals equally. A hymn to Amun states that he cares even for worms, fleas, mice in their holes, and insects. The First Intermediate Period (2130–2008 B.C.E. ) nomarch Henqu states that not only did he give bread to the hungry and clothing to the naked in his nome, but he also provided the jackals of the mountains and the birds of the sky with food, putting good deeds towards humans and animals on the same level. Given the close association between animals and the gods, it is not surprising that animals could be worshipped, not as gods but as the means through which the gods manifested themselves, much as a statue was worshipped as a vehicle through which the god was manifest. This distinction was lost on the Greeks, who, when they encountered Egyptian religion, thought the Egyptians were worshipping the animals as their gods, as the ancient Greek author Clement of Alexandria (died 215 C.E. ) described.


Evidence for the veneration of animals dates back to the fourth millennium B.C.E. Predynastic burials of gazelles, dogs, cattle, monkeys and rams have been found at the villages of Badari and Nagada in southern Egypt, and Maadi and Heliopolis in northern Egypt. The care taken in the burial of these animals, and the fact that they were buried with grave goods, is considered to be evidence for a cult of sacred animals in Egypt at this early date. The earliest mention of a particular sacred animal, the Apis bull, dates to the reign of Aha, the first king of the First Dynasty (3100–2800 B.C.E. ). During the Twenty-sixth Dynasty (664–525 B.C.E. ) the cult of sacred animals received renewed emphasis, perhaps an expression of a resurgence of Egyptian nationalism after Kushite rule in the Twenty-fifth Dynasty (760–665 B.C.E. ). Animal cults reached their acme during the rest of the Late Period (664–332 B.C.E. ) and Ptolemaic Period (332–30 B.C.E. ). Most of the large animal necropolises date to the latter period.


INTRODUCTION : Clement of Alexandria (died 215 C.E. ) was an early Christian theologian. He wrote about Egyptian religion to discredit it for the Christian faithful living in Egypt in his own time when Egyptian paganism still thrived. Yet it is possible to derive some facts about the Egyptian cult from his writings in spite of his prejudices.

The temples [of the Egyptians] sparkle with gold, silver and mat gold and flash with colored stones from India and Ethiopia. The sanctuaries are overshadowed by cloths studded with gold. If, however, you enter the inte

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