Egyptian mythology
Encyclopedia
Ancient Egyptian religion was a complex system of polytheistic beliefs and rituals which were an integral part of ancient Egypt
ian society. It centered on the Egyptians' interaction with a multitude of deities
who were believed to be present in, and in control of, the forces and elements of nature. The myths about these gods were meant to explain the origins and behavior of the forces they represented.The practices of Egyptian religion were efforts to provide for the gods and gain their favor.
Formal religious practice centered on the pharaoh
, the king of Egypt. Although he was a human, the pharaoh was believed to be descended from the gods. He acted as the intermediary between his people and the gods, and was obligated to sustain the gods through rituals and offerings so that they could maintain order in the universe
. Therefore, the state dedicated enormous resources to the performance of these rituals and to the construction of the temples
where they were carried out. Individuals could also interact with the gods for their own purposes, appealing for their help through prayer or compelling them to act through magic. These popular religious practices were distinct from, but closely linked with, the formal rituals and institutions. The popular religious tradition grew more prominent in the course of Egyptian history as the status of the pharaoh declined. Another important aspect of the religion was the belief in the afterlife and funerary practices. The Egyptians made great efforts to ensure the survival of their souls
after death, providing tombs, grave goods, and offerings to preserve the bodies and spirits of the deceased.
The religion had its roots in Egypt's prehistory and lasted for more than 3,000 years. The details of religious belief changed over time as the importance of particular gods rose and declined, and their intricate relationships shifted. At various times certain gods became preeminent over the others, including the sun god Ra
, the creator god Amun
, and the mother goddess Isis
. For a brief period, in the aberrant theology
promulgated by the pharaoh Akhenaten
, a single god, the Aten
, replaced the traditional pantheon. Yet the overall system endured, even through several periods of foreign rule, until the coming of Christianity
in the early centuries AD. It left behind numerous religious writings and monuments, along with significant influences on cultures both ancient and modern.
The Egyptians believed that the phenomena of nature were divine forces in and of themselves. These deified forces included the elements, animal characteristics, or abstract forces.
The Egyptians believed in a pantheon of gods, which were involved in all aspects of nature and human society. Their religious practices were efforts to sustain and placate these phenomena and turn them to human advantage. This polytheistic
system was very complex, as some deities were believed to exist in many different manifestations, and some had multiple mythological roles. Conversely, many natural forces, such as the sun, were associated with multiple deities. The diverse pantheon ranged from gods with vital roles in the universe to minor deities or "demons" with very limited or localized functions. It could include gods adopted from foreign cultures, and sometimes even humans: deceased pharaohs were believed to be divine, and occasionally, distinguished commoners such as Imhotep
also became deified.
The depictions of the gods in art
were not meant as literal representations of how the gods might appear if they were visible, as the gods' true natures were believed to be mysterious. Instead, these depictions gave recognizable forms to the abstract deities by using symbolic imagery to indicate each god's role in nature. Thus, for example, the funerary god Anubis
was portrayed as a jackal
, a creature whose scavenging habits threatened the preservation of the body, in an effort to counter this threat and employ it for protection. His black skin was symbolic of the color of mummified flesh and the fertile black soil that Egyptians saw as a symbol of resurrection. However, this iconography was not fixed, and many of the gods could be depicted in more than one form.
Many gods were associated with particular regions in Egypt where their cults were most important. However, these associations changed over time, and they did not necessarily mean that the god associated with a place had originated there. For instance, the god Monthu was the original patron of the city of Thebes. Over the course of the Middle Kingdom
, however, he was displaced in that role by Amun, who may have arisen elsewhere. The national popularity and importance of individual gods fluctuated in a similar way.
; for instance, pairs of deities usually represent the duality of opposite phenomena. One of the more common combinations was a family triad consisting of a father, mother, and child, who were worshipped together. Some groups had wide-ranging importance. One such group, the Ennead
, assembled nine deities into a theological system that was involved in the mythological areas of creation, kingship, and the afterlife.
The relationships between deities could also be expressed in the process of syncretism
, in which two or more different gods were linked to form a composite deity. This process was a recognition of the presence of one god "in" another when the second god took on a role belonging to the first. These links between deities were fluid, and did not represent the permanent merging of two gods into one; therefore, some gods could develop multiple syncretic connections. Sometimes syncretism combined deities with very similar characteristics. At other times it joined gods with very different natures, as when Amun, the god of hidden power, was linked with Ra
, the god of the sun. The resulting god, Amun-Ra, thus united the power that lay behind all things with the greatest and most visible force in nature.
, the sun god Ra
, and the mother goddess Isis
. During the New Kingdom
(c. 1550–1070 BC), Amun held this position. The theology of the period described in particular detail Amun's presence in and rule over all things, so that he, more than any other deity, embodied the all-encompassing power of the divine.
Because of theological statements like this, many past Egyptologists, such as Siegfried Morenz, believed that beneath the polytheistic traditions of Egyptian religion there was an increasing belief in a unity of the divine, moving toward monotheism
. Instances in Egyptian literature where "god" is mentioned without reference to any specific deity would seem to give this view added weight. However, in 1971 Erik Hornung
pointed out that the traits of an apparently supreme being could be attributed to many different gods, even in periods when other gods were preeminent, and further argued that references to an unspecified "god" are meant to refer flexibly to any deity. He therefore argued that, while some individuals may have henotheistically
chosen one god to worship, Egyptian religion as a whole had no notion of a divine being beyond the immediate multitude of deities. Yet the debate did not end there; Jan Assmann
and James P. Allen have since asserted that the Egyptians did to some degree recognize a single divine force. In Allen's view, the notion of an underlying unity of the divine coexisted inclusively with the polytheistic tradition. It is possible that only the Egyptian theologians fully recognized this underlying unity, but it is also possible that ordinary Egyptians identified the single divine force with a single god in particular situations.
abolished the official worship of other gods in favor of the sun-disk Aten
. This is often seen as the first instance of true monotheism in history, although the details of Atenist theology are still unclear. The exclusion of all but one god was a radical departure from Egyptian tradition and some see Akhenaten as a practitioner of monolatry rather than monotheism, as he did not actively deny the existence of other gods; he simply refrained from worshipping any but the Aten. Under Akhenaten's successors Egypt reverted to its traditional religion, and Akhenaten himself came to be reviled as a heretic.
The most important part of the Egyptian view of the cosmos was the conception of time, which was greatly concerned with the maintenance of Ma'at. Throughout the linear passage of time, a cyclical pattern recurred, in which Ma'at was renewed by periodic events which echoed the original creation. Among these events were the annual Nile flood and the succession from one king to another, but the most important was the daily journey of the sun god Ra.
When envisioning the shape of the cosmos, the Egyptians saw the earth as a flat expanse of land, personified by the god Geb
, over which arched the sky goddess Nut
. The two were separated by Shu, the god of air. Beneath the earth lay a parallel underworld
and undersky, and beyond the skies lay the infinite expanse of Nu, the chaos that had existed before creation. The Egyptians also believed in a place called the Duat
, a mysterious region associated with death and rebirth, that may have lain in the underworld or in the sky. Each day, Ra traveled over the earth across the underside of the sky, and at night he passed through the Duat to be reborn at dawn.
In Egyptian belief, this cosmos was inhabited by three types of sentient beings. One was the gods; another was the spirits of deceased humans, who existed in the divine realm and possessed many of the gods' abilities. Living humans were the third category, and the most important among them was the pharaoh, who bridged the human and divine realms.
The king was also associated with many specific deities. He was identified directly with Horus, who represented kingship itself, and he was seen as the son of Ra, who ruled and regulated nature as the pharaoh ruled and regulated society. By the New Kingdom he was also associated with Amun, the supreme force in the cosmos. Upon his death, the king became fully deified. In this state, he was directly identified with Ra, and was also associated with Osiris
, god of death and rebirth and the mythological father of Horus. Many mortuary temples were dedicated to the worship of deceased pharaohs as gods.
Originally, however, the Egyptians believed that only the pharaoh had a ba, and only he could become one with the gods; dead commoners passed into a dark, bleak realm that represented the opposite of life. The nobles received tombs and the resources for their upkeep as gifts from the king, and their ability to enter the afterlife was believed to be dependent on these royal favors. In early times the deceased pharaoh was believed to ascend to the sky and dwell among the stars. Over the course of the Old Kingdom
(c. 2686–2181 BC), however, he came to be more closely associated with the daily rebirth of the sun god Ra and with the underworld ruler Osiris as those deities grew more important.
During the late Old Kingdom and the First Intermediate Period (c. 2181–2055 BC), the Egyptians gradually came to believe that possession of a ba and the possibility of a paradisiacal afterlife extended to everyone. In the fully developed afterlife beliefs of the New Kingdom, the soul had to avoid a variety of supernatural dangers in the Duat
, before undergoing a final judgment known as the "Weighing of the Heart". In this judgment, the gods compared the actions of the deceased while alive (symbolized by the heart) to Ma'at, to determine whether he or she had behaved in accordance with Ma'at. If the deceased was judged worthy, his or her ka and ba were united into an akh. Several beliefs coexisted about the akh's destination. Often the dead were said to dwell in the realm of Osiris, a lush and pleasant land in the underworld. The solar vision of the afterlife, in which the deceased soul traveled with Ra on his daily journey, was still primarily associated with royalty, but could extend to other people as well. Over the course of the Middle and New Kingdoms, the notion that the akh could also travel in the world of the living, and to some degree magically affect events there, became increasingly prevalent.
recorded some of the extant myths late in Egyptian history.
Among the significant Egyptian myths were the creation myths
. According to these stories, the world emerged as a dry space in the primordial ocean of chaos. Because the sun is essential to life on earth, the first rising of Ra marked the moment of this emergence. Different forms of the myth describe the process of creation in various ways: a transformation of the primordial god Atum
into the elements that form the world, as the creative speech of the intellectual god Ptah
, and as an act of the hidden power of Amun. Regardless of these variations, the act of creation represented the initial establishment of maat and the pattern for the subsequent cycles of time.
The most important of all Egyptian myths was the myth of Osiris and Isis. It tells of the divine ruler Osiris, who was murdered by his jealous brother Set
, a god often associated with chaos. Osiris' sister and wife Isis
resurrected him so that he could conceive an heir, Horus. Osiris then entered the underworld and became the ruler of the dead. Once grown, Horus fought and defeated Set to become king himself. Set's association with chaos, and the identification of Osiris and Horus as the rightful rulers, provided a rationale for pharaonic succession and portrayed the pharaohs as the upholders of order. At the same time, Osiris' death and rebirth were related to the Egyptian agricultural cycle, in which crops grew in the wake of the Nile inundation, and provided a template for the resurrection of human souls after death.
Another important mythic motif was the journey of Ra through the Duat each night. In the course of this journey, Ra met with Osiris, who again acted as an agent of regeneration, so that his life was renewed. He also fought each night with Apep
, a serpentine god representing chaos. The defeat of Apep and the meeting with Osiris ensured the rising of the sun the next morning, an event that represented rebirth and the victory of order over chaos.
s.
designed to ensure that deceased souls reached a pleasant afterlife. The earliest of these are the Pyramid Texts
. They are a loose collection of hundreds of spells inscribed on the walls of royal pyramids during the Old Kingdom, intended to magically provide the king with the means to join the company of the gods in the afterlife. The spells appear in differing arrangements and combinations, and few of them appear in all of the pyramids.
At the end of the Old Kingdom a new body of funerary spells, which included material from the Pyramid Texts, began appearing in tombs, inscribed primarily on coffins. This collection of writings is known as the Coffin Texts
, and was not reserved for royalty, but appeared in the tombs of non-royal officials. In the New Kingdom, several new funerary texts emerged, of which the best-known is the Book of the Dead
. Unlike the earlier books, it often contains extensive illustrations, or vignettes. The book was copied on papyrus and sold to commoners to be placed in their tombs.
The Coffin Texts included sections with detailed descriptions of the underworld and instructions on how to overcome its hazards. In the New Kingdom, this material gave rise to several "books of the netherworld", including the Book of Gates
, the Book of Caverns
, and the Amduat
. Unlike the loose collections of spells, these netherworld books are structured depictions of Ra's passage through the Duat, and by analogy, the journey of the deceased person's soul through the realm of the dead. They were originally restricted to pharaonic tombs, but in the Third Intermediate Period they came to be used more widely.
The earliest Egyptian temples were small, impermanent structures, but through the Old and Middle Kingdoms their designs grew more elaborate, and they were increasingly built out of stone. In the New Kingdom, a basic temple layout emerged, which had evolved from common elements in Old and Middle Kingdom temples. With variations, this plan was used for most of the temples built from then on, and most of those that survive today adhere to it. In this standard plan, the temple was built along a central processional way that led through a series of courts and halls to the sanctuary, which held a statue of the temple's god. Access to this most sacred part of the temple was restricted to the pharaoh and the highest-ranking priests. The journey from the temple entrance to the sanctuary was seen as a journey from the human world to the divine realm, a point emphasized by the complex mythological symbolism present in temple architecture. Well beyond the temple building proper was the outermost wall. In the space between the two lay many subsidiary buildings, including workshops and storage areas to supply the temple's needs, and the library where the temple's sacred writings and mundane records were kept, and which also served as a center of learning on a multitude of subjects.
Theoretically it was the duty of the pharaoh to carry out temple rituals, as he was Egypt's official representative to the gods. In reality, ritual duties were almost always carried out by priests. During the Old and Middle Kingdoms, there was no separate class of priests; instead, many government officials served in this capacity for several months out of the year before returning to their secular duties. Only in the New Kingdom did professional priesthood become widespread, although most lower-ranking priests were still part-time. All were still employed by the state, and the pharaoh had final say in their appointments. However, as the wealth of the temples grew, the influence of their priesthoods increased, until it rivaled that of the pharaoh. In the political fragmentation of the Third Intermediate Period (c. 1070–664 BC), the high priests of Amun at Karnak even became the effective rulers of Upper Egypt
. The temple staff also included many people other than priests, such as musicians and chanters in temple ceremonies. Outside the temple were artisans and other laborers who helped supply the temple's needs, as well as farmers who worked on temple estates. All were paid with portions of the temple's income. Large temples were therefore very important centers of economic activity, sometimes employing thousands of people.
, a ritual renewal of the pharaoh's strength which took place periodically during his reign. There were numerous temple rituals, including rites that took place across the country and rites limited to single temples or to the temples of a single god. Some were performed daily, while others took place annually or on rarer occasions. The most common temple ritual was the morning offering ceremony, performed daily in temples across Egypt. In it, a high-ranking priest, or occasionally the pharaoh, washed, anointed, and elaborately dressed the god's statue before presenting it with food offerings. Afterward, when the god had consumed the spiritual essence of the offerings, the items themselves were taken to be distributed among the priests.
The less frequent temple rituals, or festivals, were still numerous, with dozens occurring every year. These festivals often entailed actions beyond simple offerings to the gods, such as reenactments of particular myths or the symbolic destruction of the forces of disorder. Most of these events were probably celebrated only by the priests and took place only inside the temple. However, the most important temple festivals, like the Opet Festival
celebrated at Karnak, usually involved a procession carrying the god's image out of the sanctuary in a model barque to visit other significant sites, such as the temple of a related deity. Commoners gathered to watch the procession and sometimes received portions of the unusually large offerings given to the gods on these occasions.
worshipped in Memphis as a manifestation of Ptah. Other animals were selected for much shorter periods. These cults grew more popular in later times, and many temples began raising stocks of such animals from which to choose a new divine manifestation. A separate practice developed in the Twenty-sixth Dynasty, when people began mummifying any member of a particular animal species as an offering to the god whom the species represented. Millions of mummified cat
s, birds, and other creatures were buried at temples honoring Egyptian deities. Worshippers paid the priests of a particular deity to obtain and mummify an animal associated with that deity, and the mummy was placed in a cemetery near the god's cult center.
s to ask the gods for knowledge or guidance. Egyptian oracles are known mainly from the New Kingdom and afterward, though they probably appeared much earlier. People of all classes, including the king, asked questions of oracles, and, especially in the late New Kingdom their answers could be used to settle legal disputes or inform royal decisions. The most common means of consulting an oracle was to pose a question to the divine image while it was being carried in a festival procession, and interpret an answer from the barque's movements. Other methods included interpreting the behavior of cult animals, drawing lots, or consulting statues through which a priest apparently spoke. The means of discerning the god's will gave great influence to the priests who spoke and interpreted the god's message.
Popular religious practice included ceremonies marking important transitions in life. These included birth, because of the danger involved in the process, and naming
, because the name was held to be a crucial part of a person's identity. The most important of these ceremonies were those surrounding death (see "Funerary practices" below), because they ensured the soul's survival beyond it. Other religious practices sought to discern the gods' will or seek their knowledge. These included the interpretation of dreams, which could be seen as messages from the divine realm, and the consultation of oracles. People also sought to affect the gods' behavior to their own benefit through magical rituals (see "Magic" below).
Individual Egyptians also prayed to gods and gave them private offerings. Evidence of this type of personal piety is sparse before the New Kingdom. This is probably due to cultural restrictions on depiction of nonroyal religious activity, which relaxed during the Middle and New Kingdoms. Personal piety became still more prominent in the late New Kingdom, when it was believed that the gods intervened directly in individual lives, punishing wrongdoers and saving the pious from disaster. Official temples were important venues for private prayer and offering, even though their central activities were closed to laypeople. Egyptians frequently donated goods to be offered to the temple deity and objects inscribed with prayers to be placed in temple courts. Often they prayed in person before temple statues or in shrines set aside for their use. Yet in addition to temples, the populace also used separate local chapels, smaller but more accessible than the formal temples. These chapels were very numerous, and probably staffed by members of the community. Households, too, often had their own small shrines for offering to gods or deceased relatives.
The deities invoked in these situations differed somewhat from those at the center of state cults. Many of the important popular deities, such as the fertility goddess Taweret and the household protector Bes
, had no temples of their own. However, many other gods, including Amun and Osiris, were very important in both popular and official religion. Some individuals might be particularly devoted to a single god. Often they favored deities affiliated with their own region, or with their role in life. The god Ptah
, for instance, was particularly important in his cult center of Memphis
, but as the patron of craftsmen he received the nationwide veneration of many in that occupation.
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Magic was closely associated with the priesthood. Because temple libraries contained numerous magical texts, great magical knowledge was ascribed to the lector priests who studied these texts. These priests often worked outside their temples, hiring out their magical services to laymen. Other professions also commonly employed magic as part of their work, including doctors, scorpion-charmers, and makers of magical amulets. It is also likely that the peasantry used simple magic for their own purposes, but because this magical knowledge would have been passed down orally, there is limited evidence of it.
Language was closely linked with heka, to such a degree that Thoth
, the god of writing, was sometimes said to be the inventor of heka. Therefore, magic frequently involved written or spoken incantations, although these were usually accompanied by ritual actions. Often these rituals invoked the power of an appropriate deity to perform the desired action, using the power of heka to compel it to act. Sometimes this entailed casting the practitioner or subject of a ritual in the role of a character in mythology, thus inducing the god to act toward that person as it had in the myth. Rituals also employed sympathetic magic
, using objects believed to have a magically significant resemblance to the subject of the rite. The Egyptians also commonly used objects believed to be imbued with heka of their own, such as the magically protective amulet
s worn in great numbers by ordinary Egyptians.
effect of the sand and was subject to natural decay. Thus the Egyptians developed their elaborate embalming
practices, in which the corpse was artificially desiccated and wrapped to be placed in its coffin. The quality of the process varied according to cost, however, and those who could not afford it were still buried in desert graves.
Once the mummification process was complete, the mummy was carried from the deceased person's house to the tomb in a funeral procession that included his or her friends and relatives, along with a variety of priests. Before the burial, these priests performed several rituals, including the Opening of the mouth ceremony
intended to restore the dead person's senses and give him or her the ability to receive offerings. Then the mummy was buried and the tomb sealed. Afterward, relatives or hired priests gave food offerings to the deceased in a nearby mortuary chapel at regular intervals. Over time, families inevitably neglected offerings to long-dead relatives, so most mortuary cults only lasted one or two generations. However, while the cult lasted, the living sometimes wrote letters asking deceased relatives for help, in the belief that the dead could affect the world of the living as the gods did.
The first Egyptian tombs were mastaba
s, rectangular brick structures where kings and nobles were entombed. Each of them contained a subterranean burial chamber and a separate, aboveground chapel for mortuary rituals. In the Old Kingdom the mastaba developed into the pyramid
, which symbolized the primeval mound of Egyptian myth. Pyramids were reserved for royalty, and were accompanied by large mortuary temples sitting at their base. Middle Kingdom pharaohs continued to build pyramids, but the popularity of mastabas waned. Increasingly, commoners with sufficient means were buried in rock-cut tombs with separate mortuary chapels nearby, an approach which was less vulnerable to tomb robbery. By the beginning of the New Kingdom even the pharaohs were buried in such tombs, and they continued to be used until the decline of the religion itself.
Tombs could contain a great variety of other items, including statues of the deceased to serve as substitutes for the body in case it was damaged. Because it was believed that the deceased would have to do work in the afterlife, just as in life, burials often included small models of humans to do work in place of the deceased. The tombs of wealthier individuals could also contain furniture, clothing, and other everyday objects intended for use in the afterlife, along with amulets and other items intended to provide magical protection against the hazards of the spirit world. Further protection was provided by funerary texts included in the burial. The tomb walls also bore artwork, including images of the deceased eating food which were believed to allow him or her to magically receive sustenance even after the mortuary offerings had ceased.
imply that the people of this time believed in some form of an afterlife. At the same time, animals were ritually buried, a practice which may reflect the development of zoomorphic
deities like those found in the later religion. The evidence is less clear for gods in human form, and this type of deity may have emerged more slowly than those in animal shape. Each region of Egypt originally had its own patron deity, but it is likely that as these small communities conquered or absorbed each other, the god of the defeated area was either incorporated into the other god's mythology or entirely subsumed by it. This resulted in a complex pantheon in which some deities remained only locally important while others developed more universal significance. As the time changed and the shifting of the empires changed like the middle kingdom, new kingdom, and old kingdom, usually the religion followed stayed within the border of that territory.
The Early Dynastic period began with the unification of Egypt around 3000 BC. This event transformed Egyptian religion, as some deities rose to national importance and the cult of the divine pharaoh became the central focus of religious activity. Horus was identified with the king, and his cult center in the Upper Egyptian city of Nekhen
was among the most important religious sites of the period. Another important center was Abydos
, where the early rulers built large funerary complexes.
of Heliopolis
which linked important deities such as Atum
, Ra, Osiris, and Set
in a single creation myth. Meanwhile, pyramids, accompanied by large mortuary temple complexes, replaced mastabas as the tombs of pharaohs. In contrast with the great size of the pyramid complexes, temples to gods remained comparatively small, suggesting that official religion in this period emphasized the cult of the divine king more than the direct worship of deities. The funerary rituals and architecture of this time greatly influenced the more elaborate temples and rituals used in worshipping the gods in later periods.
Early in the Old Kingdom, Ra grew in influence, and his cult center at Heliopolis became the nation's most important religious site. By the Fifth Dynasty, Ra was the most prominent god in Egypt, and had developed the close links with kingship and the afterlife that he retained for the rest of Egyptian history. Around the same time, Osiris became an important afterlife deity. The Pyramid Texts, first written at this time, reflect the prominence of the solar and Osirian concepts of the afterlife, although they also contain remnants of much older traditions. Therefore the texts are an extremely important source for understanding early Egyptian theology.
In the 22nd century BC, the Old Kingdom collapsed into the disorder of the First Intermediate Period, with important consequences for Egyptian religion. Old Kingdom officials had already begun to adopt the funerary rites originally reserved for royalty, but now, less rigid barriers between social classes meant that these practices and the accompanying beliefs gradually extended to all Egyptians, a process called the "democratization of the afterlife". The Osirian view of the afterlife had the greatest appeal to commoners, and thus Osiris became one of the most important gods.
Eventually rulers from Thebes reunified the Egyptian nation in the Middle Kingdom
(c. 2055–1650 BC). These Theban pharaohs initially promoted their patron god Monthu to national importance, but during the Middle Kingdom he was eclipsed by the rising popularity of Amun. In this new Egyptian state, personal piety grew more important and was expressed more freely in writing, a trend which continued in the New Kingdom.
(c. 1650–1550 BC), but the country was again reunited by Theban rulers, who became the first pharaohs of the New Kingdom. Under the new regime, Amun became the supreme state god. He was syncretized with Ra, the long-established patron of kingship, and his temple at Karnak in Thebes became Egypt's most important religious center. Amun's elevation was partly due to the great importance of Thebes, but it was also due to the increasingly professional priesthood. Their sophisticated theological discussion produced detailed descriptions of Amun's universal power.
Increased contact with outside peoples in this period led to the adoption of many Near Eastern deities into the pantheon. At the same time, the subjugated Nubia
ns absorbed Egyptian religious beliefs, and in particular, adopted Amun as their own.
The New Kingdom religious order was disrupted when Akhenaten
acceded, and replaced Amun with the Aten as the state god. Eventually he eliminated the official worship of most other gods, and moved Egypt's capital to a new city at Amarna
, for which this part of Egyptian history, the Amarna period
, is named. In doing so Akhenaten claimed unprecedented status for himself: only he could worship the Aten, and the populace directed their worship toward him. The Atenist system lacked well-developed mythology and afterlife beliefs, and the Aten itself seemed distant and impersonal, so the new order did not appeal to ordinary Egyptians. Thus, many of them probably continued to worship the traditional gods in private. Nevertheless, the withdrawal of state support for the other deities severely disrupted Egyptian society. Akhenaten's successors therefore restored the traditional religious system, and eventually they dismantled all Atenist monuments.
Before the Amarna period, popular religion had trended toward more personal relationships between the gods and their worshippers. Akhenaten's changes had reversed this trend, but once the traditional religion was restored, there was a backlash. The populace began to believe that the gods were much more directly involved in daily life. Amun, the supreme god, was increasingly seen as the final arbiter of human destiny, the true ruler of Egypt. The pharaoh was correspondingly more human and less divine. The importance of oracles as a means of decision-making grew, as did the wealth and influence of the oracles' interpreters, the priesthood. These trends undermined the traditional structure of society and contributed to the breakdown of the New Kingdom.
In the 4th century BC, Egypt became a Hellenistic
kingdom under the Ptolemaic dynasty
(305–30 BC), which assumed the pharaonic role, maintaining the traditional religion and building or rebuilding many temples. The kingdom's Greek ruling class identified the Egyptian deities with their own. From this cross-cultural syncretism emerged Serapis
, a god who combined Osiris and Apis with characteristics of Greek deities, and who became very popular among the Greek population. Nevertheless, for the most part the two belief systems remained separate, and the Egyptian deities remained Egyptian.
Ptolemaic-era beliefs changed little after Egypt became a province of the Roman Empire
in 30 BC, with the Ptolemaic kings replaced by distant emperors. The cult of Isis appealed even to Greeks and Romans outside Egypt, and in Hellenized form it spread across the empire. In Egypt itself, as the empire weakened, official temples fell into decay, and without their centralizing influence religious practice became fragmented and localized. Meanwhile, Christianity
spread across Egypt, and in the third and fourth centuries AD, edicts by Christian emperors and iconoclasm by local Christians eroded traditional beliefs. While it persisted among the populace for some time, Egyptian religion slowly faded away.
and winged solar disk
, spread widely across the Mediterranean and Near East, as did some of its deities, such as Bes
. Some of these connections are difficult to trace. The Greek concept of Elysium
may have derived from the Egyptian vision of the afterlife, and scholars and laymen, beginning with Sigmund Freud
, have speculated that Hebrew monotheism
might have an Atenist
origin. In late antiquity, the Christian
conception of Hell
was likely influenced by some of the imagery of the Duat, and the iconography of Mary may have been influenced by that of Isis. Egyptian beliefs also influenced or gave rise to several esoteric
belief systems developed by Greeks and Romans who saw Egypt as a source of mystic wisdom. Hermeticism
, for instance, derived from the tradition of secret magical knowledge associated with Thoth
.
Traces of ancient beliefs remained in Egyptian folk traditions into modern times, but its impact on modern societies greatly increased with the French Campaign in Egypt and Syria in 1798. As a result of it, Westerners began to study Egyptian beliefs firsthand, and Egyptian religious motifs were adopted into Western art. Egyptian religion has since had a significant impact on popular culture
. Due to continued interest in Egyptian belief, in the late 20th century several new religious groups formed based on different reconstructions of ancient Egyptian religion.
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Ancient Egypt
Ancient Egypt was an ancient civilization of Northeastern Africa, concentrated along the lower reaches of the Nile River in what is now the modern country of Egypt. Egyptian civilization coalesced around 3150 BC with the political unification of Upper and Lower Egypt under the first pharaoh...
ian society. It centered on the Egyptians' interaction with a multitude of deities
Deity
A deity is a recognized preternatural or supernatural immortal being, who may be thought of as holy, divine, or sacred, held in high regard, and respected by believers....
who were believed to be present in, and in control of, the forces and elements of nature. The myths about these gods were meant to explain the origins and behavior of the forces they represented.The practices of Egyptian religion were efforts to provide for the gods and gain their favor.
Formal religious practice centered on the pharaoh
Pharaoh
Pharaoh is a title used in many modern discussions of the ancient Egyptian rulers of all periods. The title originates in the term "pr-aa" which means "great house" and describes the royal palace...
, the king of Egypt. Although he was a human, the pharaoh was believed to be descended from the gods. He acted as the intermediary between his people and the gods, and was obligated to sustain the gods through rituals and offerings so that they could maintain order in the universe
Maat
Maat is a naval rank of the German navy equivalent to the army rank of Unteroffizier. A Maat is considered the equivalent of a junior Petty Officer in the navies of many other nations....
. Therefore, the state dedicated enormous resources to the performance of these rituals and to the construction of the temples
Egyptian temple
Egyptian temples were built for the official worship of the gods and commemoration of pharaohs in Ancient Egypt and in regions under Egyptian control. These temples were seen as houses for the gods or kings to whom they were dedicated...
where they were carried out. Individuals could also interact with the gods for their own purposes, appealing for their help through prayer or compelling them to act through magic. These popular religious practices were distinct from, but closely linked with, the formal rituals and institutions. The popular religious tradition grew more prominent in the course of Egyptian history as the status of the pharaoh declined. Another important aspect of the religion was the belief in the afterlife and funerary practices. The Egyptians made great efforts to ensure the survival of their souls
Egyptian soul
The ancient Egyptians believed that a human soul was made up of five parts: the Ren, the Ba, the Ka, the Sheut, and the Ib. In addition to these components of the soul there was the human body...
after death, providing tombs, grave goods, and offerings to preserve the bodies and spirits of the deceased.
The religion had its roots in Egypt's prehistory and lasted for more than 3,000 years. The details of religious belief changed over time as the importance of particular gods rose and declined, and their intricate relationships shifted. At various times certain gods became preeminent over the others, including the sun god Ra
Ra
Ra is the ancient Egyptian sun god. By the Fifth Dynasty he had become a major deity in ancient Egyptian religion, identified primarily with the mid-day sun...
, the creator god Amun
Amun
Amun, reconstructed Egyptian Yamānu , was a god in Egyptian mythology who in the form of Amun-Ra became the focus of the most complex system of theology in Ancient Egypt...
, and the mother goddess Isis
Isis
Isis or in original more likely Aset is a goddess in Ancient Egyptian religious beliefs, whose worship spread throughout the Greco-Roman world. She was worshipped as the ideal mother and wife as well as the matron of nature and magic...
. For a brief period, in the aberrant theology
Atenism
Atenism, or the Amarna heresy, refers to the religious changes associated with the eighteenth dynasty Pharaoh Amenophis IV, better known under his adopted name, Akhenaten...
promulgated by the pharaoh Akhenaten
Akhenaten
Akhenaten also spelled Echnaton,Ikhnaton,and Khuenaten;meaning "living spirit of Aten") known before the fifth year of his reign as Amenhotep IV , was a Pharaoh of the Eighteenth dynasty of Egypt who ruled for 17 years and died perhaps in 1336 BC or 1334 BC...
, a single god, the Aten
Aten
Aten is the disk of the sun in ancient Egyptian mythology, and originally an aspect of Ra. The deified Aten is the focus of the monolatristic, henotheistic, or monotheistic religion of Atenism established by Amenhotep IV, who later took the name Akhenaten in worship in recognition of Aten...
, replaced the traditional pantheon. Yet the overall system endured, even through several periods of foreign rule, until the coming of Christianity
Christianity
Christianity is a monotheistic religion based on the life and teachings of Jesus as presented in canonical gospels and other New Testament writings...
in the early centuries AD. It left behind numerous religious writings and monuments, along with significant influences on cultures both ancient and modern.
Theology
The beliefs and practices now referred to as "Ancient Egyptian religion" existed within every aspect of Egyptian culture. Indeed, their language possessed no single term corresponding to the modern European concept of "religion." Ancient Egyptian religion was not a monolithic institution, but consisted of a vast and varying set of beliefs and practices, linked by their common focus on the interaction between the world of humans and the world of the divine. The characteristics of the gods who populated the divine realm were inextricably linked to the Egyptians' understanding of the properties of the world in which they lived.Deities
The Egyptians believed in a pantheon of gods, which were involved in all aspects of nature and human society. Their religious practices were efforts to sustain and placate these phenomena and turn them to human advantage. This polytheistic
Polytheism
Polytheism is the belief of multiple deities also usually assembled into a pantheon of gods and goddesses, along with their own mythologies and rituals....
system was very complex, as some deities were believed to exist in many different manifestations, and some had multiple mythological roles. Conversely, many natural forces, such as the sun, were associated with multiple deities. The diverse pantheon ranged from gods with vital roles in the universe to minor deities or "demons" with very limited or localized functions. It could include gods adopted from foreign cultures, and sometimes even humans: deceased pharaohs were believed to be divine, and occasionally, distinguished commoners such as Imhotep
Imhotep
Imhotep , fl. 27th century BC was an Egyptian polymath, who served under the Third Dynasty king Djoser as chancellor to the pharaoh and high priest of the sun god Ra at Heliopolis...
also became deified.
The depictions of the gods in art
Art of Ancient Egypt
Ancient Egyptian art is the painting, sculpture, architecture and other arts produced by the civilization in the lower Nile Valley from 5000 BC to 300 AD. Ancient Egyptian art reached a high level in painting and sculpture, and was both highly stylized and symbolic...
were not meant as literal representations of how the gods might appear if they were visible, as the gods' true natures were believed to be mysterious. Instead, these depictions gave recognizable forms to the abstract deities by using symbolic imagery to indicate each god's role in nature. Thus, for example, the funerary god Anubis
Anubis
Anubis is the Greek name for a jackal-headed god associated with mummification and the afterlife in ancient Egyptian religion. In the ancient Egyptian language, Anubis is known as Inpu . According to the Akkadian transcription in the Amarna letters, Anubis' name was vocalized as Anapa...
was portrayed as a jackal
Jackal
Although the word jackal has been historically used to refer to many small- to medium-sized species of the wolf genus of mammals, Canis, today it most properly and commonly refers to three species: the black-backed jackal and the side-striped jackal of sub-Saharan Africa, and the golden jackal of...
, a creature whose scavenging habits threatened the preservation of the body, in an effort to counter this threat and employ it for protection. His black skin was symbolic of the color of mummified flesh and the fertile black soil that Egyptians saw as a symbol of resurrection. However, this iconography was not fixed, and many of the gods could be depicted in more than one form.
Many gods were associated with particular regions in Egypt where their cults were most important. However, these associations changed over time, and they did not necessarily mean that the god associated with a place had originated there. For instance, the god Monthu was the original patron of the city of Thebes. Over the course of the Middle Kingdom
Middle Kingdom of Egypt
The Middle Kingdom of Egypt is the period in the history of ancient Egypt stretching from the establishment of the Eleventh Dynasty to the end of the Fourteenth Dynasty, between 2055 BC and 1650 BC, although some writers include the Thirteenth and Fourteenth dynasties in the Second Intermediate...
, however, he was displaced in that role by Amun, who may have arisen elsewhere. The national popularity and importance of individual gods fluctuated in a similar way.
Associations between deities
The Egyptian gods had complex interrelationships, which partly reflected the interaction of the forces they represented. The Egyptians often grouped gods together to reflect these relationships. Some groups of deities were of indeterminate size, and were linked by their similar functions. These often consisted of minor deities with little individual identity. Other combinations linked independent deities based on the symbolic meaning of numbers in Egyptian mythologyNumbers in Egyptian mythology
Certain numbers were considered sacred, holy, or magical by the ancient Egyptians, particularly 2, 3, 4, 7, and their multiples and sums. -Three: symbol of plurality:...
; for instance, pairs of deities usually represent the duality of opposite phenomena. One of the more common combinations was a family triad consisting of a father, mother, and child, who were worshipped together. Some groups had wide-ranging importance. One such group, the Ennead
Ennead
The Ennead was a group ofnine deities in Egyptian mythology. The Ennead were worshipped at Heliopolis and consisted of the god Atum, his children Shu and Tefnut, their children Geb and Nut and their children Osiris, Isis, Horus, Set and Nephthys.-Terminology:Egyptian mythology established multiple...
, assembled nine deities into a theological system that was involved in the mythological areas of creation, kingship, and the afterlife.
The relationships between deities could also be expressed in the process of syncretism
Syncretism
Syncretism is the combining of different beliefs, often while melding practices of various schools of thought. The term means "combining", but see below for the origin of the word...
, in which two or more different gods were linked to form a composite deity. This process was a recognition of the presence of one god "in" another when the second god took on a role belonging to the first. These links between deities were fluid, and did not represent the permanent merging of two gods into one; therefore, some gods could develop multiple syncretic connections. Sometimes syncretism combined deities with very similar characteristics. At other times it joined gods with very different natures, as when Amun, the god of hidden power, was linked with Ra
Ra
Ra is the ancient Egyptian sun god. By the Fifth Dynasty he had become a major deity in ancient Egyptian religion, identified primarily with the mid-day sun...
, the god of the sun. The resulting god, Amun-Ra, thus united the power that lay behind all things with the greatest and most visible force in nature.
Unifying tendencies
Many deities could be given epithets that seem to indicate that they were greater than any other god, suggesting some kind of unity beyond the multitude of natural forces. In particular, this is true of a few gods who, at various times in history, rose to supreme importance in Egyptian religion. These included the royal patron HorusHorus
Horus is one of the oldest and most significant deities in the Ancient Egyptian religion, who was worshipped from at least the late Predynastic period through to Greco-Roman times. Different forms of Horus are recorded in history and these are treated as distinct gods by Egyptologists...
, the sun god Ra
Ra
Ra is the ancient Egyptian sun god. By the Fifth Dynasty he had become a major deity in ancient Egyptian religion, identified primarily with the mid-day sun...
, and the mother goddess Isis
Isis
Isis or in original more likely Aset is a goddess in Ancient Egyptian religious beliefs, whose worship spread throughout the Greco-Roman world. She was worshipped as the ideal mother and wife as well as the matron of nature and magic...
. During the New Kingdom
New Kingdom
The New Kingdom of Egypt, also referred to as the Egyptian Empire is the period in ancient Egyptian history between the 16th century BC and the 11th century BC, covering the Eighteenth, Nineteenth, and Twentieth Dynasties of Egypt....
(c. 1550–1070 BC), Amun held this position. The theology of the period described in particular detail Amun's presence in and rule over all things, so that he, more than any other deity, embodied the all-encompassing power of the divine.
Because of theological statements like this, many past Egyptologists, such as Siegfried Morenz, believed that beneath the polytheistic traditions of Egyptian religion there was an increasing belief in a unity of the divine, moving toward monotheism
Monotheism
Monotheism is the belief in the existence of one and only one god. Monotheism is characteristic of the Baha'i Faith, Christianity, Druzism, Hinduism, Islam, Judaism, Samaritanism, Sikhism and Zoroastrianism.While they profess the existence of only one deity, monotheistic religions may still...
. Instances in Egyptian literature where "god" is mentioned without reference to any specific deity would seem to give this view added weight. However, in 1971 Erik Hornung
Erik Hornung
Erik Hornung is an Egyptologist and one of the most influential modern writers on the Ancient Egyptian religion. He is Professor Emeritus of Basle University.-Biography:...
pointed out that the traits of an apparently supreme being could be attributed to many different gods, even in periods when other gods were preeminent, and further argued that references to an unspecified "god" are meant to refer flexibly to any deity. He therefore argued that, while some individuals may have henotheistically
Henotheism
Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities...
chosen one god to worship, Egyptian religion as a whole had no notion of a divine being beyond the immediate multitude of deities. Yet the debate did not end there; Jan Assmann
Jan Assmann
Jan Assmann is a German Egyptologist who was born in Langelsheim.-Education and teaching:He went to school in Lübeck and Heidelberg before going on to study Egyptology, Classical Archeology and Greek Studies in Munich, Heidelberg, Paris and Göttingen...
and James P. Allen have since asserted that the Egyptians did to some degree recognize a single divine force. In Allen's view, the notion of an underlying unity of the divine coexisted inclusively with the polytheistic tradition. It is possible that only the Egyptian theologians fully recognized this underlying unity, but it is also possible that ordinary Egyptians identified the single divine force with a single god in particular situations.
Atenism
The Egyptians did have an aberrant period of some form of monotheism during the New Kingdom, in which the pharaoh AkhenatenAkhenaten
Akhenaten also spelled Echnaton,Ikhnaton,and Khuenaten;meaning "living spirit of Aten") known before the fifth year of his reign as Amenhotep IV , was a Pharaoh of the Eighteenth dynasty of Egypt who ruled for 17 years and died perhaps in 1336 BC or 1334 BC...
abolished the official worship of other gods in favor of the sun-disk Aten
Aten
Aten is the disk of the sun in ancient Egyptian mythology, and originally an aspect of Ra. The deified Aten is the focus of the monolatristic, henotheistic, or monotheistic religion of Atenism established by Amenhotep IV, who later took the name Akhenaten in worship in recognition of Aten...
. This is often seen as the first instance of true monotheism in history, although the details of Atenist theology are still unclear. The exclusion of all but one god was a radical departure from Egyptian tradition and some see Akhenaten as a practitioner of monolatry rather than monotheism, as he did not actively deny the existence of other gods; he simply refrained from worshipping any but the Aten. Under Akhenaten's successors Egypt reverted to its traditional religion, and Akhenaten himself came to be reviled as a heretic.
Cosmology
The Egyptian conception of the universe centered on Ma'at, a word that encompasses several concepts in English, including "truth," "justice," and "order." It was the fixed, eternal order of the universe, both in the cosmos and in human society. It had existed since the creation of the world, and without it the world would lose its cohesion. In Egyptian belief, Ma'at was constantly under threat from the forces of disorder, so all of society was required to maintain it. On the human level this meant that all members of society should cooperate and coexist; on the cosmic level it meant that all of the forces of nature—the gods—should continue to function in balance. This latter goal was central to Egyptian religion. The Egyptians sought to maintain Ma'at in the cosmos by sustaining the gods through offerings and by performing rituals which staved off disorder and perpetuated the cycles of nature.The most important part of the Egyptian view of the cosmos was the conception of time, which was greatly concerned with the maintenance of Ma'at. Throughout the linear passage of time, a cyclical pattern recurred, in which Ma'at was renewed by periodic events which echoed the original creation. Among these events were the annual Nile flood and the succession from one king to another, but the most important was the daily journey of the sun god Ra.
When envisioning the shape of the cosmos, the Egyptians saw the earth as a flat expanse of land, personified by the god Geb
Geb
Geb was the Egyptian god of the Earth and a member of the Ennead of Heliopolis. It was believed in ancient Egypt that Geb's laughter was earthquakes and that he allowed crops to grow. The name was pronounced as such from the Greek period onward,...
, over which arched the sky goddess Nut
Nut (goddess)
In the Ennead of Egyptian mythology, Nut was the goddess of the sky.-Goddess of the sky:...
. The two were separated by Shu, the god of air. Beneath the earth lay a parallel underworld
Underworld
The Underworld is a region which is thought to be under the surface of the earth in some religions and in mythologies. It could be a place where the souls of the recently departed go, and in some traditions it is identified with Hell or the realm of death...
and undersky, and beyond the skies lay the infinite expanse of Nu, the chaos that had existed before creation. The Egyptians also believed in a place called the Duat
Duat
In Egyptian mythology, Duat is the underworld. The Duat is a vast area under the Earth, connected with Nun, the waters of the primordial abyss. The Duat is the realm of the god Osiris and the residence of other gods and supernatural beings...
, a mysterious region associated with death and rebirth, that may have lain in the underworld or in the sky. Each day, Ra traveled over the earth across the underside of the sky, and at night he passed through the Duat to be reborn at dawn.
In Egyptian belief, this cosmos was inhabited by three types of sentient beings. One was the gods; another was the spirits of deceased humans, who existed in the divine realm and possessed many of the gods' abilities. Living humans were the third category, and the most important among them was the pharaoh, who bridged the human and divine realms.
Divine pharaoh
Egyptologists have long debated the degree to which the pharaoh was considered a god. It seems most likely that the Egyptians viewed royal authority itself as a divine force. Therefore, although the Egyptians recognized that the pharaoh was human and subject to human weakness, they simultaneously viewed him as a god, because the divine power of kingship was incarnate in him. He therefore acted as intermediary between Egypt's people and the gods. He was key to upholding Ma'at, both by maintaining justice and harmony in human society and by sustaining the gods with temples and offerings. For these reasons, he oversaw all state religious activity. However, the pharaoh's real-life influence and prestige could differ from that depicted in official writings and depictions, and beginning in the late New Kingdom his religious importance declined drastically.The king was also associated with many specific deities. He was identified directly with Horus, who represented kingship itself, and he was seen as the son of Ra, who ruled and regulated nature as the pharaoh ruled and regulated society. By the New Kingdom he was also associated with Amun, the supreme force in the cosmos. Upon his death, the king became fully deified. In this state, he was directly identified with Ra, and was also associated with Osiris
Osiris
Osiris is an Egyptian god, usually identified as the god of the afterlife, the underworld and the dead. He is classically depicted as a green-skinned man with a pharaoh's beard, partially mummy-wrapped at the legs, wearing a distinctive crown with two large ostrich feathers at either side, and...
, god of death and rebirth and the mythological father of Horus. Many mortuary temples were dedicated to the worship of deceased pharaohs as gods.
Afterlife
The Egyptians had elaborate beliefs about death and the afterlife. They believed that humans possessed a ka, or life-force, which left the body at the point of death. In life, the ka received its sustenance from food and drink, so it was believed that, to endure after death, the ka must continue to receive offerings of food, whose spiritual essence it could still consume. Each person also had a ba, the set of spiritual characteristics unique to each individual. Unlike the ka, the ba remained attached to the body after death. Egyptian funeral rituals were intended to release the ba from the body so that it could move freely, and to rejoin it with the ka so that it could live on as an akh. However, it was also important that the body of the deceased be preserved, as the Egyptians believed that the ba returned to its body each night to receive new life, before emerging in the morning as an akh.Originally, however, the Egyptians believed that only the pharaoh had a ba, and only he could become one with the gods; dead commoners passed into a dark, bleak realm that represented the opposite of life. The nobles received tombs and the resources for their upkeep as gifts from the king, and their ability to enter the afterlife was believed to be dependent on these royal favors. In early times the deceased pharaoh was believed to ascend to the sky and dwell among the stars. Over the course of the Old Kingdom
Old Kingdom
Old Kingdom is the name given to the period in the 3rd millennium BC when Egypt attained its first continuous peak of civilization in complexity and achievement – the first of three so-called "Kingdom" periods, which mark the high points of civilization in the lower Nile Valley .The term itself was...
(c. 2686–2181 BC), however, he came to be more closely associated with the daily rebirth of the sun god Ra and with the underworld ruler Osiris as those deities grew more important.
During the late Old Kingdom and the First Intermediate Period (c. 2181–2055 BC), the Egyptians gradually came to believe that possession of a ba and the possibility of a paradisiacal afterlife extended to everyone. In the fully developed afterlife beliefs of the New Kingdom, the soul had to avoid a variety of supernatural dangers in the Duat
Duat
In Egyptian mythology, Duat is the underworld. The Duat is a vast area under the Earth, connected with Nun, the waters of the primordial abyss. The Duat is the realm of the god Osiris and the residence of other gods and supernatural beings...
, before undergoing a final judgment known as the "Weighing of the Heart". In this judgment, the gods compared the actions of the deceased while alive (symbolized by the heart) to Ma'at, to determine whether he or she had behaved in accordance with Ma'at. If the deceased was judged worthy, his or her ka and ba were united into an akh. Several beliefs coexisted about the akh's destination. Often the dead were said to dwell in the realm of Osiris, a lush and pleasant land in the underworld. The solar vision of the afterlife, in which the deceased soul traveled with Ra on his daily journey, was still primarily associated with royalty, but could extend to other people as well. Over the course of the Middle and New Kingdoms, the notion that the akh could also travel in the world of the living, and to some degree magically affect events there, became increasingly prevalent.
Writings
While the Egyptians had no unified religious scripture, they produced many religious writings of various types. Together the disparate texts provide a very extensive, but still incomplete, understanding of Egyptian religious practices and beliefs.Mythology
Egyptian myths were metaphorical stories intended to illustrate and explain the gods' actions and roles in nature. The details of the events they recounted could change as long as they conveyed the same symbolic meaning, so many myths exist in different and conflicting versions. Mythical narratives were rarely written in full, and more often texts only contain episodes from or allusions to a larger myth. Knowledge of Egyptian mythology, therefore, is derived mostly from hymns that detail the roles of specific deities, from ritual and magical texts which describe actions related to mythic events, and from funerary texts which mention the roles of many deities in the afterlife. Some information is also provided by allusions in secular texts. Finally, Greeks and Romans such as PlutarchPlutarch
Plutarch then named, on his becoming a Roman citizen, Lucius Mestrius Plutarchus , c. 46 – 120 AD, was a Greek historian, biographer, essayist, and Middle Platonist known primarily for his Parallel Lives and Moralia...
recorded some of the extant myths late in Egyptian history.
Among the significant Egyptian myths were the creation myths
Ancient Egyptian creation myths
Ancient Egyptian creation myths refers to the ancient Egyptian accounts of the creation of the world. The Pyramid Texts, tomb wall decorations and writings, dating back to the Old Kingdom have given us most of our information regarding early Egyptian creation myths. These myths also form the...
. According to these stories, the world emerged as a dry space in the primordial ocean of chaos. Because the sun is essential to life on earth, the first rising of Ra marked the moment of this emergence. Different forms of the myth describe the process of creation in various ways: a transformation of the primordial god Atum
Atum
Atum, sometimes rendered as Atem or Tem, is an important deity in Egyptian mythology.- Name :Atum's name is thought to be derived from the word 'tem' which means to complete or finish. Thus he has been interpreted as being the 'complete one' and also the finisher of the world, which he returns to...
into the elements that form the world, as the creative speech of the intellectual god Ptah
Ptah
In Ancient Egyptian Religion, Ptah was the deification of the primordial mound in the Ennead cosmogony, which was more literally referred to as Ta-tenen , meaning risen land, or as Tanen, meaning submerged land, though Tatenen was a god in his...
, and as an act of the hidden power of Amun. Regardless of these variations, the act of creation represented the initial establishment of maat and the pattern for the subsequent cycles of time.
The most important of all Egyptian myths was the myth of Osiris and Isis. It tells of the divine ruler Osiris, who was murdered by his jealous brother Set
Set (mythology)
Set was in Ancient Egyptian religion, a god of the desert, storms, and foreigners. In later myths he was also the god of darkness, and chaos...
, a god often associated with chaos. Osiris' sister and wife Isis
Isis
Isis or in original more likely Aset is a goddess in Ancient Egyptian religious beliefs, whose worship spread throughout the Greco-Roman world. She was worshipped as the ideal mother and wife as well as the matron of nature and magic...
resurrected him so that he could conceive an heir, Horus. Osiris then entered the underworld and became the ruler of the dead. Once grown, Horus fought and defeated Set to become king himself. Set's association with chaos, and the identification of Osiris and Horus as the rightful rulers, provided a rationale for pharaonic succession and portrayed the pharaohs as the upholders of order. At the same time, Osiris' death and rebirth were related to the Egyptian agricultural cycle, in which crops grew in the wake of the Nile inundation, and provided a template for the resurrection of human souls after death.
Another important mythic motif was the journey of Ra through the Duat each night. In the course of this journey, Ra met with Osiris, who again acted as an agent of regeneration, so that his life was renewed. He also fought each night with Apep
Apep
In Egyptian mythology, Apep was an evil god, the deification of darkness and chaos , and thus opponent of light and Ma'at , whose existence was believed from the 8th Dynasty onwards...
, a serpentine god representing chaos. The defeat of Apep and the meeting with Osiris ensured the rising of the sun the next morning, an event that represented rebirth and the victory of order over chaos.
Ritual and magical texts
The procedures for religious rituals were frequently written on papyri, which were used as instructions for those performing the ritual. These ritual texts were kept mainly in the temple libraries. Temples themselves are also inscribed with such texts, often accompanied by illustrations. Unlike the ritual papyri, these inscriptions were not intended as instructions, but were meant to symbolically perpetuate the rituals even if, in reality, people ceased to perform them. Magical texts likewise describe rituals, although these rituals were part of the spells used for specific goals in everyday life. Despite their mundane purpose, many of these texts also originated in temple libraries and later became disseminated among the general populace.Hymns and prayers
The Egyptians produced numerous prayers and hymns, written in the form of poetry. Hymns and prayers follow a similar structure and are distinguished mainly by the purposes they serve. Hymns were written to praise particular deities. Like ritual texts, they were written on papyri and on temple walls, and they were probably recited as part of the rituals they accompany in temple inscriptions. Most are structured according to a set literary formula, designed to expound on the nature, aspects, and mythological functions of a given deity. They tend to speak more explicitly about fundamental theology than other Egyptian religious writings, and became particularly important in the New Kingdom, a period of particularly active theological discourse. Prayers follow the same general pattern as hymns, but address the relevant god in a more personal way, asking for blessings, help, or forgiveness for wrongdoing. Such prayers are rare before the New Kingdom, indicating that in earlier periods such direct personal interaction with a deity was not believed possible, or at least was less likely to be expressed in writing. They are known mainly from inscriptions on statues and stelae left in sacred sites as votive offeringVotive offering
A votive deposit or votive offering is one or more objects displayed or deposited, without the intention of recovery or use, in a sacred place for broadly religious purposes. Such items are a feature of modern and ancient societies and are generally made in order to gain favor with supernatural...
s.
Funerary texts
Among the most significant and extensively preserved Egyptian writings are funerary textsAncient Egyptian Funerary Texts
The literature that make up the Ancient Egyptian Funerary Texts are a collection of religious documents that were used in Ancient Egypt, usually to help the spirit of the concerned person to be preserved in the afterlife....
designed to ensure that deceased souls reached a pleasant afterlife. The earliest of these are the Pyramid Texts
Pyramid Texts
The Pyramid Texts are a collection of ancient Egyptian religious texts from the time of the Old Kingdom. The pyramid texts are possibly the oldest known religious texts in the world. Written in Old Egyptian, the pyramid texts were carved on the walls and sarcophagi of the pyramids at Saqqara during...
. They are a loose collection of hundreds of spells inscribed on the walls of royal pyramids during the Old Kingdom, intended to magically provide the king with the means to join the company of the gods in the afterlife. The spells appear in differing arrangements and combinations, and few of them appear in all of the pyramids.
At the end of the Old Kingdom a new body of funerary spells, which included material from the Pyramid Texts, began appearing in tombs, inscribed primarily on coffins. This collection of writings is known as the Coffin Texts
Coffin Texts
The Coffin Texts are a collection of ancient Egyptian funerary spells written on coffins beginning in the First Intermediate Period. The texts are derived in part from the earlier pyramid texts, reserved for royal use only, but they contain substantial new material related to everyday desires that...
, and was not reserved for royalty, but appeared in the tombs of non-royal officials. In the New Kingdom, several new funerary texts emerged, of which the best-known is the Book of the Dead
Book of the Dead
The Book of the Dead is the modern name of an ancient Egyptian funerary text, used from the beginning of the New Kingdom to around 50 BC. The original Egyptian name for the text, transliterated rw nw prt m hrw is translated as "Book of Coming Forth by Day". Another translation would be "Book of...
. Unlike the earlier books, it often contains extensive illustrations, or vignettes. The book was copied on papyrus and sold to commoners to be placed in their tombs.
The Coffin Texts included sections with detailed descriptions of the underworld and instructions on how to overcome its hazards. In the New Kingdom, this material gave rise to several "books of the netherworld", including the Book of Gates
Book of Gates
The Book of Gates is an Ancient Egyptian funerary text dating from the New Kingdom. It narrates the passage of a newly deceased soul into the next world, corresponding to the journey of the sun though the underworld during the hours of the night. The soul is required to pass though a series of...
, the Book of Caverns
Book of Caverns
The Book of Caverns is an important Ancient Egyptian funerary text of the New Kingdom. Like many funerary texts, it was written on the inside of the tomb for reference by the deceased...
, and the Amduat
Amduat
The Amduat is an important Ancient Egyptian funerary text of the New Kingdom. Like many funerary texts, it was found written on the inside of the pharaoh's tomb for reference...
. Unlike the loose collections of spells, these netherworld books are structured depictions of Ra's passage through the Duat, and by analogy, the journey of the deceased person's soul through the realm of the dead. They were originally restricted to pharaonic tombs, but in the Third Intermediate Period they came to be used more widely.
Practices
Temples
Temples existed from the beginning of Egyptian history, and at the height of the civilization they were present in most of its towns. They included both mortuary temples to serve the spirits of deceased pharaohs and temples dedicated to patron gods, although the distinction was blurred because divinity and kingship were so closely intertwined. The temples were not primarily intended as places for worship by the general populace, and the common people had a complex set of religious practices of their own. Instead, the state-run temples served as houses for the gods, in which physical images which served as their intermediaries were cared for and provided with offerings. This service was believed to be necessary to sustain the gods, so that they could in turn maintain the universe itself. Thus, temples were central to Egyptian society, and vast resources were devoted to their upkeep, including both donations from the monarchy and large estates of their own. Pharaohs often expanded them as part of their obligation to honor the gods, so that many temples grew to enormous size. However, not all gods had temples dedicated to them, as many gods who were important in official theology received only minimal worship, and many household gods were the focus of popular veneration rather than temple ritual.The earliest Egyptian temples were small, impermanent structures, but through the Old and Middle Kingdoms their designs grew more elaborate, and they were increasingly built out of stone. In the New Kingdom, a basic temple layout emerged, which had evolved from common elements in Old and Middle Kingdom temples. With variations, this plan was used for most of the temples built from then on, and most of those that survive today adhere to it. In this standard plan, the temple was built along a central processional way that led through a series of courts and halls to the sanctuary, which held a statue of the temple's god. Access to this most sacred part of the temple was restricted to the pharaoh and the highest-ranking priests. The journey from the temple entrance to the sanctuary was seen as a journey from the human world to the divine realm, a point emphasized by the complex mythological symbolism present in temple architecture. Well beyond the temple building proper was the outermost wall. In the space between the two lay many subsidiary buildings, including workshops and storage areas to supply the temple's needs, and the library where the temple's sacred writings and mundane records were kept, and which also served as a center of learning on a multitude of subjects.
Theoretically it was the duty of the pharaoh to carry out temple rituals, as he was Egypt's official representative to the gods. In reality, ritual duties were almost always carried out by priests. During the Old and Middle Kingdoms, there was no separate class of priests; instead, many government officials served in this capacity for several months out of the year before returning to their secular duties. Only in the New Kingdom did professional priesthood become widespread, although most lower-ranking priests were still part-time. All were still employed by the state, and the pharaoh had final say in their appointments. However, as the wealth of the temples grew, the influence of their priesthoods increased, until it rivaled that of the pharaoh. In the political fragmentation of the Third Intermediate Period (c. 1070–664 BC), the high priests of Amun at Karnak even became the effective rulers of Upper Egypt
Upper Egypt
Upper Egypt is the strip of land, on both sides of the Nile valley, that extends from the cataract boundaries of modern-day Aswan north to the area between El-Ayait and Zawyet Dahshur . The northern section of Upper Egypt, between El-Ayait and Sohag is sometimes known as Middle Egypt...
. The temple staff also included many people other than priests, such as musicians and chanters in temple ceremonies. Outside the temple were artisans and other laborers who helped supply the temple's needs, as well as farmers who worked on temple estates. All were paid with portions of the temple's income. Large temples were therefore very important centers of economic activity, sometimes employing thousands of people.
Official rituals and festivals
State religious practice included both temple rituals involved in the cult of a deity, and ceremonies related to divine kingship. Among the latter were coronation ceremonies and the sed festivalSed festival
The Sed festival was an ancient Egyptian ceremony that celebrated the continued rule of a pharaoh...
, a ritual renewal of the pharaoh's strength which took place periodically during his reign. There were numerous temple rituals, including rites that took place across the country and rites limited to single temples or to the temples of a single god. Some were performed daily, while others took place annually or on rarer occasions. The most common temple ritual was the morning offering ceremony, performed daily in temples across Egypt. In it, a high-ranking priest, or occasionally the pharaoh, washed, anointed, and elaborately dressed the god's statue before presenting it with food offerings. Afterward, when the god had consumed the spiritual essence of the offerings, the items themselves were taken to be distributed among the priests.
The less frequent temple rituals, or festivals, were still numerous, with dozens occurring every year. These festivals often entailed actions beyond simple offerings to the gods, such as reenactments of particular myths or the symbolic destruction of the forces of disorder. Most of these events were probably celebrated only by the priests and took place only inside the temple. However, the most important temple festivals, like the Opet Festival
Opet Festival
The Beautiful Feast of Opet was an Ancient Egyptian festival, celebrated annually in Thebes, during the New Kingdom period and later....
celebrated at Karnak, usually involved a procession carrying the god's image out of the sanctuary in a model barque to visit other significant sites, such as the temple of a related deity. Commoners gathered to watch the procession and sometimes received portions of the unusually large offerings given to the gods on these occasions.
Animal cults
At many sacred sites, the Egyptians worshipped individual animals which they believed to be manifestations of particular deities. These animals were selected based on specific sacred markings which were believed to indicate their fitness for the role. Some of these cult animals retained their positions for the rest of their lives, as with the Apis bullApis (Egyptian mythology)
In Egyptian mythology, Apis or Hapis , was a bull-deity worshipped in the Memphis region.According to Manetho, his worship was instituted by Kaiechos of the Second Dynasty. Hape is named on very early monuments, but little is known of the divine animal before the New Kingdom...
worshipped in Memphis as a manifestation of Ptah. Other animals were selected for much shorter periods. These cults grew more popular in later times, and many temples began raising stocks of such animals from which to choose a new divine manifestation. A separate practice developed in the Twenty-sixth Dynasty, when people began mummifying any member of a particular animal species as an offering to the god whom the species represented. Millions of mummified cat
Cat
The cat , also known as the domestic cat or housecat to distinguish it from other felids and felines, is a small, usually furry, domesticated, carnivorous mammal that is valued by humans for its companionship and for its ability to hunt vermin and household pests...
s, birds, and other creatures were buried at temples honoring Egyptian deities. Worshippers paid the priests of a particular deity to obtain and mummify an animal associated with that deity, and the mummy was placed in a cemetery near the god's cult center.
Oracles
The Egyptians used oracleOracle
In Classical Antiquity, an oracle was a person or agency considered to be a source of wise counsel or prophetic predictions or precognition of the future, inspired by the gods. As such it is a form of divination....
s to ask the gods for knowledge or guidance. Egyptian oracles are known mainly from the New Kingdom and afterward, though they probably appeared much earlier. People of all classes, including the king, asked questions of oracles, and, especially in the late New Kingdom their answers could be used to settle legal disputes or inform royal decisions. The most common means of consulting an oracle was to pose a question to the divine image while it was being carried in a festival procession, and interpret an answer from the barque's movements. Other methods included interpreting the behavior of cult animals, drawing lots, or consulting statues through which a priest apparently spoke. The means of discerning the god's will gave great influence to the priests who spoke and interpreted the god's message.
Popular religion
While the state cults were meant to preserve the stability of the Egyptian world, lay individuals had their own religious practices that related more directly to daily life. This popular religion left less evidence than the official cults, and because this evidence was mostly produced by the wealthiest portion of the Egyptian population, it is uncertain to what degree it reflects the practices of the populace as a whole.Popular religious practice included ceremonies marking important transitions in life. These included birth, because of the danger involved in the process, and naming
Naming ceremony
A naming ceremony is the event at which an infant is given a name or names. They can occur anywhere from mere days after birth to several months afterwards. Some of these ceremonies have religious or cultural significance. In Christianity the process is often connected with Christening.- Hinduism...
, because the name was held to be a crucial part of a person's identity. The most important of these ceremonies were those surrounding death (see "Funerary practices" below), because they ensured the soul's survival beyond it. Other religious practices sought to discern the gods' will or seek their knowledge. These included the interpretation of dreams, which could be seen as messages from the divine realm, and the consultation of oracles. People also sought to affect the gods' behavior to their own benefit through magical rituals (see "Magic" below).
Individual Egyptians also prayed to gods and gave them private offerings. Evidence of this type of personal piety is sparse before the New Kingdom. This is probably due to cultural restrictions on depiction of nonroyal religious activity, which relaxed during the Middle and New Kingdoms. Personal piety became still more prominent in the late New Kingdom, when it was believed that the gods intervened directly in individual lives, punishing wrongdoers and saving the pious from disaster. Official temples were important venues for private prayer and offering, even though their central activities were closed to laypeople. Egyptians frequently donated goods to be offered to the temple deity and objects inscribed with prayers to be placed in temple courts. Often they prayed in person before temple statues or in shrines set aside for their use. Yet in addition to temples, the populace also used separate local chapels, smaller but more accessible than the formal temples. These chapels were very numerous, and probably staffed by members of the community. Households, too, often had their own small shrines for offering to gods or deceased relatives.
The deities invoked in these situations differed somewhat from those at the center of state cults. Many of the important popular deities, such as the fertility goddess Taweret and the household protector Bes
Bes
Bes was an Egyptian deity worshipped in the later periods of dynastic history as a protector of households and in particular mothers and children. In time he would be regarded as the defender of everything good and the enemy of all that is bad...
, had no temples of their own. However, many other gods, including Amun and Osiris, were very important in both popular and official religion. Some individuals might be particularly devoted to a single god. Often they favored deities affiliated with their own region, or with their role in life. The god Ptah
Ptah
In Ancient Egyptian Religion, Ptah was the deification of the primordial mound in the Ennead cosmogony, which was more literally referred to as Ta-tenen , meaning risen land, or as Tanen, meaning submerged land, though Tatenen was a god in his...
, for instance, was particularly important in his cult center of Memphis
Memphis, Egypt
Memphis was the ancient capital of Aneb-Hetch, the first nome of Lower Egypt. Its ruins are located near the town of Helwan, south of Cairo.According to legend related by Manetho, the city was founded by the pharaoh Menes around 3000 BC. Capital of Egypt during the Old Kingdom, it remained an...
, but as the patron of craftsmen he received the nationwide veneration of many in that occupation.
Magic
The word "magic" is used to translate the Egyptian term heka, which meant, as James P. Allen puts it, "the ability to make things happen by indirect means". Heka was believed to be a natural phenomenon, the force which was used to create the universe and which the gods employed to work their will. Humans could also use it, however, and magical practices were closely intertwined with religion. In fact, even the regular rituals performed in temples were counted as magic. Individuals also frequently employed magical techniques for personal purposes. Although these ends could be harmful to other people, no form of magic was considered inimical in itself. Instead, magic was seen primarily as a way for humans to prevent or overcome negative events.Language was closely linked with heka, to such a degree that Thoth
Thoth
Thoth was considered one of the more important deities of the Egyptian pantheon. In art, he was often depicted as a man with the head of an ibis or a baboon, animals sacred to him. His feminine counterpart was Seshat...
, the god of writing, was sometimes said to be the inventor of heka. Therefore, magic frequently involved written or spoken incantations, although these were usually accompanied by ritual actions. Often these rituals invoked the power of an appropriate deity to perform the desired action, using the power of heka to compel it to act. Sometimes this entailed casting the practitioner or subject of a ritual in the role of a character in mythology, thus inducing the god to act toward that person as it had in the myth. Rituals also employed sympathetic magic
Sympathetic magic
Sympathetic magic, also known as imitative magic, is a type of magic based on imitation or correspondence.-Similarity and contagion:The theory of sympathetic magic was first developed by Sir James George Frazer in The Golden Bough...
, using objects believed to have a magically significant resemblance to the subject of the rite. The Egyptians also commonly used objects believed to be imbued with heka of their own, such as the magically protective amulet
Amulet
An amulet, similar to a talisman , is any object intended to bring good luck or protection to its owner.Potential amulets include gems, especially engraved gems, statues, coins, drawings, pendants, rings, plants and animals; even words said in certain occasions—for example: vade retro satana—, to...
s worn in great numbers by ordinary Egyptians.
Funerary practices
Because it was considered necessary for the survival of the soul, preservation of the body was a central part of Egyptian funerary practices. Originally the Egyptians buried their dead in the desert, where the arid conditions mummified the body naturally. In the Early Dynastic Period, however, they began using tombs for greater protection, and the body was insulated from the desiccatingDesiccation
Desiccation is the state of extreme dryness, or the process of extreme drying. A desiccant is a hygroscopic substance that induces or sustains such a state in its local vicinity in a moderately sealed container.-Science:...
effect of the sand and was subject to natural decay. Thus the Egyptians developed their elaborate embalming
Embalming
Embalming, in most modern cultures, is the art and science of temporarily preserving human remains to forestall decomposition and to make them suitable for public display at a funeral. The three goals of embalming are thus sanitization, presentation and preservation of a corpse to achieve this...
practices, in which the corpse was artificially desiccated and wrapped to be placed in its coffin. The quality of the process varied according to cost, however, and those who could not afford it were still buried in desert graves.
Opening of the mouth ceremony
The opening of the mouth ceremony was an ancient Egyptian ritual described in funerary texts such as the Pyramid Texts.-Funerary magic:...
intended to restore the dead person's senses and give him or her the ability to receive offerings. Then the mummy was buried and the tomb sealed. Afterward, relatives or hired priests gave food offerings to the deceased in a nearby mortuary chapel at regular intervals. Over time, families inevitably neglected offerings to long-dead relatives, so most mortuary cults only lasted one or two generations. However, while the cult lasted, the living sometimes wrote letters asking deceased relatives for help, in the belief that the dead could affect the world of the living as the gods did.
The first Egyptian tombs were mastaba
Mastaba
A mastaba, or "pr-djt" , is a type of ancient Egyptian tomb in the form of a flat-roofed, rectangular structure with outward sloping sides that marked the burial site of many eminent Egyptians of Egypt's ancient period...
s, rectangular brick structures where kings and nobles were entombed. Each of them contained a subterranean burial chamber and a separate, aboveground chapel for mortuary rituals. In the Old Kingdom the mastaba developed into the pyramid
Pyramid
A pyramid is a structure whose outer surfaces are triangular and converge at a single point. The base of a pyramid can be trilateral, quadrilateral, or any polygon shape, meaning that a pyramid has at least three triangular surfaces...
, which symbolized the primeval mound of Egyptian myth. Pyramids were reserved for royalty, and were accompanied by large mortuary temples sitting at their base. Middle Kingdom pharaohs continued to build pyramids, but the popularity of mastabas waned. Increasingly, commoners with sufficient means were buried in rock-cut tombs with separate mortuary chapels nearby, an approach which was less vulnerable to tomb robbery. By the beginning of the New Kingdom even the pharaohs were buried in such tombs, and they continued to be used until the decline of the religion itself.
Tombs could contain a great variety of other items, including statues of the deceased to serve as substitutes for the body in case it was damaged. Because it was believed that the deceased would have to do work in the afterlife, just as in life, burials often included small models of humans to do work in place of the deceased. The tombs of wealthier individuals could also contain furniture, clothing, and other everyday objects intended for use in the afterlife, along with amulets and other items intended to provide magical protection against the hazards of the spirit world. Further protection was provided by funerary texts included in the burial. The tomb walls also bore artwork, including images of the deceased eating food which were believed to allow him or her to magically receive sustenance even after the mortuary offerings had ceased.
Predynastic and Early Dynastic periods
The beginnings of Egyptian religion extend into prehistory, and evidence for them comes only from the sparse and ambiguous archaeological record. Careful burials during the Predynastic periodPredynastic Egypt
The Prehistory of Egypt spans the period of earliest human settlement to the beginning of the Early Dynastic Period of Egypt in ca. 3100 BC, starting with King Menes/Narmer....
imply that the people of this time believed in some form of an afterlife. At the same time, animals were ritually buried, a practice which may reflect the development of zoomorphic
Zoomorphism
Zoomorphism is the shaping of something in animal form or terms. Examples include:*Art that imagines humans as animals*Art that portrays one species of animal like another species of animal*Art that creates patterns using animal imagery, or animal style...
deities like those found in the later religion. The evidence is less clear for gods in human form, and this type of deity may have emerged more slowly than those in animal shape. Each region of Egypt originally had its own patron deity, but it is likely that as these small communities conquered or absorbed each other, the god of the defeated area was either incorporated into the other god's mythology or entirely subsumed by it. This resulted in a complex pantheon in which some deities remained only locally important while others developed more universal significance. As the time changed and the shifting of the empires changed like the middle kingdom, new kingdom, and old kingdom, usually the religion followed stayed within the border of that territory.
The Early Dynastic period began with the unification of Egypt around 3000 BC. This event transformed Egyptian religion, as some deities rose to national importance and the cult of the divine pharaoh became the central focus of religious activity. Horus was identified with the king, and his cult center in the Upper Egyptian city of Nekhen
Nekhen
Nekhen was the religious and political capital of Upper Egypt at the end of the Predynastic period...
was among the most important religious sites of the period. Another important center was Abydos
Abydos, Egypt
Abydos is one of the most ancient cities of Upper Egypt, and also of the eight Upper Nome, of which it was the capital city. It is located about 11 kilometres west of the Nile at latitude 26° 10' N, near the modern Egyptian towns of el-'Araba el Madfuna and al-Balyana...
, where the early rulers built large funerary complexes.
Old and Middle Kingdoms
During the Old Kingdom, the priesthoods of the major deities attempted to organize the complicated national pantheon into groups linked by their mythology and worshipped in a single cult center, such as the EnneadEnnead
The Ennead was a group ofnine deities in Egyptian mythology. The Ennead were worshipped at Heliopolis and consisted of the god Atum, his children Shu and Tefnut, their children Geb and Nut and their children Osiris, Isis, Horus, Set and Nephthys.-Terminology:Egyptian mythology established multiple...
of Heliopolis
Heliopolis (ancient)
Heliopolis was one of the oldest cities of ancient Egypt, the capital of the 13th Lower Egyptian nome that was located five miles east of the Nile to the north of the apex of the Nile Delta...
which linked important deities such as Atum
Atum
Atum, sometimes rendered as Atem or Tem, is an important deity in Egyptian mythology.- Name :Atum's name is thought to be derived from the word 'tem' which means to complete or finish. Thus he has been interpreted as being the 'complete one' and also the finisher of the world, which he returns to...
, Ra, Osiris, and Set
Set (mythology)
Set was in Ancient Egyptian religion, a god of the desert, storms, and foreigners. In later myths he was also the god of darkness, and chaos...
in a single creation myth. Meanwhile, pyramids, accompanied by large mortuary temple complexes, replaced mastabas as the tombs of pharaohs. In contrast with the great size of the pyramid complexes, temples to gods remained comparatively small, suggesting that official religion in this period emphasized the cult of the divine king more than the direct worship of deities. The funerary rituals and architecture of this time greatly influenced the more elaborate temples and rituals used in worshipping the gods in later periods.
In the 22nd century BC, the Old Kingdom collapsed into the disorder of the First Intermediate Period, with important consequences for Egyptian religion. Old Kingdom officials had already begun to adopt the funerary rites originally reserved for royalty, but now, less rigid barriers between social classes meant that these practices and the accompanying beliefs gradually extended to all Egyptians, a process called the "democratization of the afterlife". The Osirian view of the afterlife had the greatest appeal to commoners, and thus Osiris became one of the most important gods.
Eventually rulers from Thebes reunified the Egyptian nation in the Middle Kingdom
Middle Kingdom of Egypt
The Middle Kingdom of Egypt is the period in the history of ancient Egypt stretching from the establishment of the Eleventh Dynasty to the end of the Fourteenth Dynasty, between 2055 BC and 1650 BC, although some writers include the Thirteenth and Fourteenth dynasties in the Second Intermediate...
(c. 2055–1650 BC). These Theban pharaohs initially promoted their patron god Monthu to national importance, but during the Middle Kingdom he was eclipsed by the rising popularity of Amun. In this new Egyptian state, personal piety grew more important and was expressed more freely in writing, a trend which continued in the New Kingdom.
New Kingdom
The Middle Kingdom crumbled in the Second Intermediate PeriodSecond Intermediate Period of Egypt
The Second Intermediate Period marks a period when Ancient Egypt fell into disarray for a second time, between the end of the Middle Kingdom and the start of the New Kingdom...
(c. 1650–1550 BC), but the country was again reunited by Theban rulers, who became the first pharaohs of the New Kingdom. Under the new regime, Amun became the supreme state god. He was syncretized with Ra, the long-established patron of kingship, and his temple at Karnak in Thebes became Egypt's most important religious center. Amun's elevation was partly due to the great importance of Thebes, but it was also due to the increasingly professional priesthood. Their sophisticated theological discussion produced detailed descriptions of Amun's universal power.
Increased contact with outside peoples in this period led to the adoption of many Near Eastern deities into the pantheon. At the same time, the subjugated Nubia
Nubia
Nubia is a region along the Nile river, which is located in northern Sudan and southern Egypt.There were a number of small Nubian kingdoms throughout the Middle Ages, the last of which collapsed in 1504, when Nubia became divided between Egypt and the Sennar sultanate resulting in the Arabization...
ns absorbed Egyptian religious beliefs, and in particular, adopted Amun as their own.
Akhenaten
Akhenaten also spelled Echnaton,Ikhnaton,and Khuenaten;meaning "living spirit of Aten") known before the fifth year of his reign as Amenhotep IV , was a Pharaoh of the Eighteenth dynasty of Egypt who ruled for 17 years and died perhaps in 1336 BC or 1334 BC...
acceded, and replaced Amun with the Aten as the state god. Eventually he eliminated the official worship of most other gods, and moved Egypt's capital to a new city at Amarna
Amarna
Amarna is an extensive Egyptian archaeological site that represents the remains of the capital city newly–established and built by the Pharaoh Akhenaten of the late Eighteenth Dynasty , and abandoned shortly afterwards...
, for which this part of Egyptian history, the Amarna period
Amarna Period
The Amarna Period was an era of Egyptian history during the latter half of the Eighteenth Dynasty when the royal residence of the pharaoh and his queen was shifted to Akhetaten in what is now modern-day Amarna...
, is named. In doing so Akhenaten claimed unprecedented status for himself: only he could worship the Aten, and the populace directed their worship toward him. The Atenist system lacked well-developed mythology and afterlife beliefs, and the Aten itself seemed distant and impersonal, so the new order did not appeal to ordinary Egyptians. Thus, many of them probably continued to worship the traditional gods in private. Nevertheless, the withdrawal of state support for the other deities severely disrupted Egyptian society. Akhenaten's successors therefore restored the traditional religious system, and eventually they dismantled all Atenist monuments.
Before the Amarna period, popular religion had trended toward more personal relationships between the gods and their worshippers. Akhenaten's changes had reversed this trend, but once the traditional religion was restored, there was a backlash. The populace began to believe that the gods were much more directly involved in daily life. Amun, the supreme god, was increasingly seen as the final arbiter of human destiny, the true ruler of Egypt. The pharaoh was correspondingly more human and less divine. The importance of oracles as a means of decision-making grew, as did the wealth and influence of the oracles' interpreters, the priesthood. These trends undermined the traditional structure of society and contributed to the breakdown of the New Kingdom.
Later periods
In the 1st millennium BC, Egypt was significantly weaker than in earlier times, and in several periods foreigners seized the country and assumed the position of pharaoh. The importance of the pharaoh continued to decline, and the emphasis on popular piety continued to increase. Animal cults, a characteristically Egyptian form of worship, became increasingly popular in this period, possibly as a response to the uncertainty and foreign influence of the time. Isis grew more popular as a goddess of protection, magic, and personal salvation, and became the most important goddess in Egypt.In the 4th century BC, Egypt became a Hellenistic
Hellenistic civilization
Hellenistic civilization represents the zenith of Greek influence in the ancient world from 323 BCE to about 146 BCE...
kingdom under the Ptolemaic dynasty
Ptolemaic dynasty
The Ptolemaic dynasty, was a Macedonian Greek royal family which ruled the Ptolemaic Empire in Egypt during the Hellenistic period. Their rule lasted for 275 years, from 305 BC to 30 BC...
(305–30 BC), which assumed the pharaonic role, maintaining the traditional religion and building or rebuilding many temples. The kingdom's Greek ruling class identified the Egyptian deities with their own. From this cross-cultural syncretism emerged Serapis
Serapis
Serapis or Sarapis is a Graeco-Egyptian name of God. Serapis was devised during the 3rd century BC on the orders of Ptolemy I of Egypt as a means to unify the Greeks and Egyptians in his realm. The god was depicted as Greek in appearance, but with Egyptian trappings, and combined iconography...
, a god who combined Osiris and Apis with characteristics of Greek deities, and who became very popular among the Greek population. Nevertheless, for the most part the two belief systems remained separate, and the Egyptian deities remained Egyptian.
Ptolemaic-era beliefs changed little after Egypt became a province of the Roman Empire
Roman Empire
The Roman Empire was the post-Republican period of the ancient Roman civilization, characterised by an autocratic form of government and large territorial holdings in Europe and around the Mediterranean....
in 30 BC, with the Ptolemaic kings replaced by distant emperors. The cult of Isis appealed even to Greeks and Romans outside Egypt, and in Hellenized form it spread across the empire. In Egypt itself, as the empire weakened, official temples fell into decay, and without their centralizing influence religious practice became fragmented and localized. Meanwhile, Christianity
Christianity
Christianity is a monotheistic religion based on the life and teachings of Jesus as presented in canonical gospels and other New Testament writings...
spread across Egypt, and in the third and fourth centuries AD, edicts by Christian emperors and iconoclasm by local Christians eroded traditional beliefs. While it persisted among the populace for some time, Egyptian religion slowly faded away.
Legacy
Egyptian religion produced the temples and tombs which are ancient Egypt's most enduring monuments, but it also left many influences on other cultures. In pharaonic times many of its symbols, such as the sphinxSphinx
A sphinx is a mythical creature with a lion's body and a human head or a cat head.The sphinx, in Greek tradition, has the haunches of a lion, the wings of a great bird, and the face of a woman. She is mythicised as treacherous and merciless...
and winged solar disk
Winged sun
The winged sun is a symbol associated with divinity, royalty and power in the Ancient Near East . The symbol has also been found in the records of ancient cultures residing in various regions of South America as well as Australia.- Ancient Egyptian use :In Ancient Egypt, the symbol is attested...
, spread widely across the Mediterranean and Near East, as did some of its deities, such as Bes
Bes
Bes was an Egyptian deity worshipped in the later periods of dynastic history as a protector of households and in particular mothers and children. In time he would be regarded as the defender of everything good and the enemy of all that is bad...
. Some of these connections are difficult to trace. The Greek concept of Elysium
Elysium
Elysium is a conception of the afterlife that evolved over time and was maintained by certain Greek religious and philosophical sects, and cults. Initially separate from Hades, admission was initially reserved for mortals related to the gods and other heroes...
may have derived from the Egyptian vision of the afterlife, and scholars and laymen, beginning with Sigmund Freud
Sigmund Freud
Sigmund Freud , born Sigismund Schlomo Freud , was an Austrian neurologist who founded the discipline of psychoanalysis...
, have speculated that Hebrew monotheism
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
might have an Atenist
Atenism
Atenism, or the Amarna heresy, refers to the religious changes associated with the eighteenth dynasty Pharaoh Amenophis IV, better known under his adopted name, Akhenaten...
origin. In late antiquity, the Christian
Christianity
Christianity is a monotheistic religion based on the life and teachings of Jesus as presented in canonical gospels and other New Testament writings...
conception of Hell
Hell
In many religious traditions, a hell is a place of suffering and punishment in the afterlife. Religions with a linear divine history often depict hells as endless. Religions with a cyclic history often depict a hell as an intermediary period between incarnations...
was likely influenced by some of the imagery of the Duat, and the iconography of Mary may have been influenced by that of Isis. Egyptian beliefs also influenced or gave rise to several esoteric
Esotericism
Esotericism or Esoterism signifies the holding of esoteric opinions or beliefs, that is, ideas preserved or understood by a small group or those specially initiated, or of rare or unusual interest. The term derives from the Greek , a compound of : "within", thus "pertaining to the more inward",...
belief systems developed by Greeks and Romans who saw Egypt as a source of mystic wisdom. Hermeticism
Hermeticism
Hermeticism or the Western Hermetic Tradition is a set of philosophical and religious beliefs based primarily upon the pseudepigraphical writings attributed to Hermes Trismegistus...
, for instance, derived from the tradition of secret magical knowledge associated with Thoth
Thoth
Thoth was considered one of the more important deities of the Egyptian pantheon. In art, he was often depicted as a man with the head of an ibis or a baboon, animals sacred to him. His feminine counterpart was Seshat...
.
Traces of ancient beliefs remained in Egyptian folk traditions into modern times, but its impact on modern societies greatly increased with the French Campaign in Egypt and Syria in 1798. As a result of it, Westerners began to study Egyptian beliefs firsthand, and Egyptian religious motifs were adopted into Western art. Egyptian religion has since had a significant impact on popular culture
Egyptian influence in popular culture
Egyptian mythology and culture have influenced popular culture in multiple ways.-Influence in architecture and the arts:Egyptian architecture and the low-perspective, hieratic styles of Egyptian art have undergone several revivals in the Western world...
. Due to continued interest in Egyptian belief, in the late 20th century several new religious groups formed based on different reconstructions of ancient Egyptian religion.
See also
- List of Egyptian mythology topics
- Egyptian pantheonEgyptian pantheonThe Egyptian pantheon consisted of the many gods worshipped by the Ancient Egyptians. A number of major deities are addressed as the creator of the cosmos. These include Atum, Ra, Amun and Ptah amongst others, as well as composite forms of these gods such as Amun-Ra. This was not seen as...
- Kemetism
- Prehistoric religionPrehistoric religionPrehistoric religion is a general term for the religious beliefs and practices of prehistoric peoples. More specifically it encompasses Paleolithic religion, Mesolithic religion, Neolithic religion and Bronze Age religion.-Burial:...
- Religions of the Ancient Near EastReligions of the Ancient Near EastThe religions of the ancient Near East were mostly polytheistic, with some early examples of primitive monolatry , Ashurism and Monism...
Further reading
- Schulz, R. and M. Seidel, "Egypt: The World of the Pharaohs". Könemann, Cologne 1998. ISBN 3-89508-913-3
- Budge, E. A. Wallis, "Egyptian Religion: Egyptian Ideas of the Future Life (Library of the Mystic Arts)". Citadel Press. August 1, 1991. ISBN 0-8065-1229-6
- Clarysse, Willy; Schoors, Antoon; Willems, Harco; Quaegebeur, Jan, "Egyptian Religion: The Last Thousand Years : Studies Dedicated to the Memory of Jan Quaegebeur", Peeters Publishers, 1998. ISBN 9042906693
- Harris, GeraldineGeraldine HarrisGeraldine Harris , aka Geraldine Harris Pinch, is an author and Egyptologist. She is a member of the Faculty of Oriental Studies at the University of Oxford....
, John Sibbick, and David O'Connor, "Gods and Pharaohs from Egyptian Mythology". Bedrick, 1992. ISBN 0-87226-907-8 - Hart, George, "Egyptian Myths (Legendary Past Series)". University of Texas Press (1st edition), 1997. ISBN 0-292-72076-9
- Bilolo, Mubabinge, Les cosmo-théologies philosophiques d'Héliopolis et d'Hermopolis. Essai de thématisation et de systématisation, (Academy of African Thought, Sect. I, vol. 2), Kinshasa-Munich 1987; new ed., Munich-Paris, 2004.
- Bilolo, Mubabinge, "Les cosmo-théologies philosophiques de l’Égypte Antique. Problématique, prémisses herméneutiques et problèmes majeurs, (Academy of African Thought, Sect. I, vol. 1)", Kinshasa-Munich 1986; new ed., Munich-Paris, 2003.
- Bilolo, Mubabinge, "Métaphysique Pharaonique IIIème millénaire av. J.-C. (Academy of African Thought & C.A. Diop-Center for Egyptological Studies-INADEP, Sect. I, vol. 4)", Kinshasa-Munich 1995 ; new ed., Munich-Paris, 2003.
- Bilolo, Mubabinge, "Le Créateur et la Création dans la pensée memphite et amarnienne. Approche synoptique du Document Philosophique de Memphis et du Grand Hymne Théologique d'Echnaton, (Academy of African Thought, Sect. I, vol. 2)", Kinshasa-Munich 1988; new ed., Munich-Paris, 2004.
- Pinch, Geraldine, "Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of ancient Egypt". Oxford University Press, 2004. ISBN 0-19-517024-5
External links
- Legends of the Gods by E.A. Wallis Budge Readable HTML book with images and footnotes
- Egyptian Gods
- Ideology and Belief in Ancient Egypt
- The Internet Sacred Text Archive: Ancient Egypt
- Religion in the Lives of the Ancient Egyptians
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