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egyptian deities goddess deity


For the Egyptians, the gods represented the powers of nature conceived as personalized beings. They helped to explain the world, how it came into existence, why it continued to exist, and why events occurred as they did. The Egyptian gods had many characteristics that distinguish them from the Western conception of “god.” Egyptian gods had a beginning; they did not always exist. Egyptian texts speak of a time when the gods did not yet exist. The creator god (of whom there are several) is unique in that he (or she, in one instance) creates himself; the other gods were born to mothers and fathers. This brings up another characteristic of Egyptian gods: they have gender, male and female. Some are said to go through a childhood and grow to maturity. Not only did the Egyptian gods grow up, they grew old, and even died. An Egyptian deity could be killed, as when Seth killed his brother Osiris, or they could simply grow old and die. Every day, the Egyptians visualized the setting sun as an old man near death. The Ibis-headed god Thoth determined the life spans of both men and the gods. Egyptian texts even make references to the tombs of the gods, and one late text even mentions an entire graveyard of gods.


Egyptian gods had other limitations as well. The Egyptians did not consider them to be omnipotent. Most gods and goddesses had power only within certain closely defined areas, such as a particular town, nome (province), or region of the world. Egyptians had a term that meant “local gods,” meaning the gods of any particular locality. When an Egyptian traveler was in another part of Egypt, or in another country such as Nubia, he would pray to the local gods to protect him. Egyptian gods were not considered omniscient; they did not know everything. The story of Isis and Re, in which Isis concocts a plan to learn Re’s secret name and therefore gain power over him, demonstrates that Isis was ignorant of Re’s name, and that Re was ignorant of Isis’s plan, because he falls into her trap.


The Egyptian gods did not have well-defined personalities. A few stories provide insight into the characters of Osiris, Isis, Seth, Horus, Re, Hathor, and a few other deities, but most of what is known of the gods comes from their names and iconography. An Egyptian god could have more than one name, and the more powerful the god, the more names he could have. A name was not merely a label but was part of the god’s personality, and it revealed something about him. Almost all of the gods’ names can be translated, and generally denote a characteristic feature or function of the god. Examples include Amun (the Hidden One), the invisible god of the air; Khonsu (The Traveler), the moon god; and Wepwawet (Opener of the Ways), the jackal guide of the deceased. Some names tell of the god’s origin, such as the snake goddess Nekhbet, whose name means “she of Nekheb,” modern el-Kab, a town in southern Upper Egypt.


The Egyptians grouped their deities together using several different numerical schemas. The simplest grouping was in pairs, usually of a god and goddess, although pairs of the same sex did exist (Isis and Nephthys; Horus and Seth). The most common method of organizing deities was based on the triad, usually consisting of a god, a goddess, and their offspring. There are many examples of such triads in Egyptian religion: Osiris (god), Isis (goddess), and Horus (offspring); Amun (god), Mut (goddess), and Khonsu (offspring); and Ptah (god), Sakhmet (goddess), and Nefertem (offspring). Triads could also consist of a god and two goddesses—for example, Osiris (god), Isis (goddess), and Nephthys (goddess); or Khnum (god), Satis (goddess), and Anukis (goddess). There were also all-male triads—such as Ptah, Sokar, and Osiris (who were worshipped at Memphis)—and all-female triads—Qadesh, Astarte, and Anat (all foreign deities introduced into Egypt). In one grouping, the goddess Qadesh was matched with two gods, Reshep, and Min. These numerical groupings could grow larger, as with the Ogdoad (grouping of eight pairs of gods) and the Ennead (grouping of nine gods). An Ennead could simply refer to the genealogical classification of gods, and was not limited to only nine members; some Enneads had as few as seven members, while others could have as many as fifteen.


There was an additional method of associating deities that is difficult for modern students of Egyptian religion to comprehend. The Egyptians could combine two or more gods into a single god. This phenomenon has been called syncretism by scholars, and gave rise to the compound names such as Amun-Re. What occurred with the god Amun-Re was the merging of Amun and Re to form a new god, Amun-Re. The gods Amun and Re continued to have separate existences, however; where there were once two gods, Amun and Re, there were now three, Amun, Re, and Amun-Re. Generally, the second name in the pairing was the older god. Syncretism was a way for one deity to extend his sphere of action and influence. In a compound deity consisting of two components, the first name is the individual, while the second indicates the role that the deity is fulfilling. For example, Khnum-Re fulfills the role as life-giver—powers associated with Khnum—and is also seen as a sustainer—powers associated with Re. The number of such combinations a deity could enter into was not limited; in addition to Amun-Re scholars have found Sobek-Re, and from the Pyramid Texts , Re-Atum. Syncretism was not limited to two deities; examples of combinations of three (Ptah-Sokar-Osiris) and even four (Harmakis-Kheper-Re-Amun) occurred. In each instance a new deity possessing all the powers and attributes of the individual constituents was formed, while each individual deity retained its own unique existence and influence. A striking example of this was found at the Great Temple of Ramesses II at Abu Simbel, where the sanctuaries dedicated to the gods Amun-Re, Re-Horakhty, and Ptah were found. Re occurred simultaneously in two different syncretistic combinations in this sanctuary.


Just as a god could have many different names, each revealing something about the nature of the deity, so could a god be depicted in many different ways. Egyptian gods could be shown as fully human, fully animal, or—perhaps most familiar to even the most casual student of ancient Egypt—in a hybrid form combining both human and animal elements. When creating images of their gods, the Egyptians were not attempting to depict the god as he really was, but rather their goal was to communicate something essential about the god’s nature.


The earliest evidence for the depiction of Egyptian gods seems to indicate that in the prehistoric period (before 3100 B.C.E. ) the Egyptians worshipped divine powers in animal form. Around the beginning of the Dynastic period (after 3100 B.C.E. ), powers that had been worshipped as deities came to be represented in human form. Towards the end of the Second Dynasty (2675 B.C.E. ) the method of depicting Egyptian deities that was to become so commonplace is first in evidence. On cylinder seal impressions from King Peribsen (fourth king of the Second Dynasty) gods in human form are depicted with animal heads, in this case the god Seth with the head of a hawk. Once these different methods of representing the deities made their appearance, they continued to coexist with the other forms; one form did not replace another. The same god could be represented using all three methods of purely human, purely animal, or animal-human hybrid. The goddess Hathor could be shown as a woman, as a cow’s head on a woman’s body, or simply as a cow.


If the same deity could be represented in several different forms, it is obvious that not all of these depictions could represent the actual appearance of the deity. In fact, none of these depictions represented the “true” form of the deity; this form was forever hidden to man, just as the true name of the deity was a closely guarded secret. The task for the modern student of ancient Egyptian religion is to attempt to discern what meanings were intended by the different methods of representation of the Egyptian deities. An animal head on a human body revealed certain characteristics or attributes of the deity. Unfortunately, the symbolism intended by the use of particular animals is not clearly understood. A human head combined with an animal’s body seems to indicate the acquisition or possession of divine aspects by humans. For example, the human headed ba-bird represented the ability of a deceased individual to freely move about and transform himself into different forms. That classic Egyptian symbol, the sphinx, which placed a human head on a lion’s body, represented the royal power of the individual. A sphinx was not solely human-headed; it could take the head of several different animals, each representing a particular deity. A ram-headed sphinx represented the royal power of the god Amun-Re. A falcon-headed sphinx indicated the royal power of the god Horus, while a sphinx with the head of a hawk represented the same for Seth. Each mixed figure, whether it be human head with animal body or animal head with human body, represented a theological statement in iconographic form about the Egyptian god.


The items the gods and goddesses were shown wearing or carrying also contributed information regarding their characteristics. The double crown of kingship was worn by several deities, including Atum, Horus, and even Seth. The Hathor-crown, consisting of cow horns with a sun-disk in the middle, was worn by goddesses known for their motherly nature, such as Hathor, Isis, and Renenutet. A deity shown wearing a crown with a sun-disk incorporated into it was thought to have some sort of relationship to the sun-god. Deities could also be shown wearing an identifying hieroglyph as a headdress. The goddess Isis, for example, often wore the throne-sign that was the hieroglyph for her name on her head. Deities could be shown carrying the ankh-symbol, representing their power to bestow life. Gods could be shown carrying a was -scepter, indicating their dominion and control, while goddesses often carried the wadj -staff, representing fertility and renewal in nature. The goddess Taweret, the protector of women in childbirth, was shown carrying a large sa -amulet, representing protection. Even the color associated with the gods was significant. Amun, the king of the gods during the New Kingdom, was shown with blue skin, possibly representing the color of the sky. Osiris, Anubis, Isis, and various demons could be shown with black skin, indicating their association with the underworld and the afterlife. Osiris could also be depicted with a green face, an allusion to his powers of revival associated with fertility. The aggressive and hostile Seth was shown with red skin, the color of the rising and setting sun.


Some Egyptian deities fall into the category of personifications, that is, deities who embody some characteristic or trait. The names of these deities are also found as nouns having a non-personal meaning. Examples of personifications include Amun ( imn , also the word for “hidden”) and Gereh ( gereh , also the word for “darkness”). Many types of things could be personified, including geographical locations (such as names of nomes or temples); time, including the seasons (such as Renpet for “Spring”); directions (including Imenet for “West” and Iabt for “East”); emotions (such as Hetepet for “peace”); products (such as Nepri for “corn” or Nub for “gold”); and various activities (such as Tayt for “weaving”). Personifying such entities allowed them to be depicted or described as interacting with other entities, including the other gods, and living or dead individuals. Major personifications include the goddess Maat for Truth and Order, the god Heka for magic, and Hapy, for the personified inundation of the Nile. A particularly important category of personification includes gods of birth and destiny and deities who protected women during childbirth such as Bes and Taweret.


For the ancient Egyptians, “demons” were not considered evil. In fact, the Egyptians did not have the dichotomy between good and evil found in Western thought. They distinguished between those things that upheld order (maat), and those that did not (isfet). The real dichotomy for the Egyptians was between being and non-being, that is, those things which belonged to the created world, Maat, and that which belonged to the uncreated world of chaos, called Nun. Demons belonged to chaos. They were thought to inhabit those areas that the Egyptians associated with chaos, such as deserts, foreign places, water, night, and darkness. Demons were not able to receive the light of the sun, either because they were blind or had an “evil eye.” They did not speak in comprehensible language, but in incomprehensible howling. They had a foul smell and ate excrement. Demons were never the focus of a cult, which distinguishes them from gods who were thought to be responsible for various calamities. Demons could take many forms, including a crocodile, snake, ass, jackal/dog, bull, or cat. They were frequently shown brandishing knives. They had fearsome names such as “Slaughterer,” “Fighter,” “Rebel,” or “Black-faced One.” Demons inhabited liminal areas, or were particularly dangerous at liminal times. They were particularly feared during times of transition, such as the five days added at the end of the 360-day year of the Egyptian calendar, called the epagomenal days. They inhabited bodies of water, and were responsible for causing disease. The underworld teemed with demons that punished those who did not make the successful transition to the next life. They guarded the various gates of the underworld that the deceased had to pass, and if the dead did not know their names, they put their fearsome knives to use. Major demons included Apophis, the snake demon who threatens creation by attempting to stop the sun in its path, and Ammemet, “She who devours the dead.” This goddess had a composite form, consisting of a crocodile’s head, the forepart of a lion or leopard, and the hindquarters of a hippopotamus. She sat near the scales of justice, and gobbled up the heart of the unfortunate deceased individual who did not meet the requirements of justice, represented by the goddess Maat.


Throughout their history, the Egyptians added several foreign deities to their pantheon. During the Old and Middle Kingdoms, only one foreign god—the Nubian god Dedun—entered the Egyptian pantheon. Beginning with the Second Intermediate Period, there were several Syro-Palestinian deities worshipped in Egypt. There are several possible explanations for their appearance. The Hyksos brought their Asiatic deities with them when they entered Egypt, and identified them with Egyptian deities, such as Baal with Seth, and Anat with Hathor. Also, Egyptian traders and soldiers who went abroad brought back the gods they encountered on their travels. It was common for people to pray to the gods of the lands in which they were, and gods were thought to be portable. If an individual felt that a particular god had been beneficial to him, then he may have brought that god back with him to Egypt. During the Eighteenth and Nineteenth Dynasties, the Egyptians brought back many prisoners of war from their campaigns in Syria-Palestine, and these people would have brought their gods back with them.


Memphis, the political capital of Egypt, was a major center of the worship of foreign gods in Egypt. Among the significant foreign gods found in Egypt are Reshep, a Semitic god of plague and lightning who was thought to live in a valley south of Memphis. He was frequently associated with the Theban god Montu. At Deir el-Medina he was considered a healer god, the patron of good health and honesty. The Semitic god Baal appeared in two guises. The first was Baal of Sapan, a mountain in north Syria, who was honored as a protective deity of sailors and had his cult place at Peru-nefer, the harbor of Memphis. The second was Baal the storm god associated with the Egyptian god, Seth. Three important foreign goddesses appeared in Egypt. They included Astarte also called Ishtar, a goddess associated with healing, love, and war often depicted on horseback. Egyptians also worshipped the foreign war goddess Anat and the Syrian goddess Qadesh, associated with sexuality and fertility.


Erik Hornung, “Ancient Egyptian Religious Iconography,” in Civilizations of the Ancient Near East Volume III . Ed. Jack M. Sasson (New York: Charles Scribner’s Sons, 1995): 1711–1730.

—, Conceptions of God in Ancient Egypt: The One and the Many (Ithica, N.Y.: Cornell University Press, 1982).

David Silverman, “Divinity and Deities in Ancient Egypt,” in Religion in Ancient Egypt: Gods, Myths, and Personal Practice . Ed. Byron Shafer (Ithaca, N.Y.: Cornell University Press, 1991): 7–87.

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