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89-515: C D F G H I K M N P Q R S T U W In Ancient Egyptian religion , Taweret ( Ancient Egyptian : tꜣ-wrt , also spelled Taurt , Tuat , Tuart , Ta-weret , Tawaret , Twert and Taueret , and in Ancient Greek : Θουέρις , romanized : Thouéris , Thoeris , Taouris and Toeris ) is the protective goddess of childbirth and fertility. The name "Taweret" means "she who
178-412: 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 by mummification, as
267-587: A brief period, in the theology promulgated by the pharaoh Akhenaten , a single god, the Aten , replaced the traditional pantheon. Ancient Egyptian religion and mythology left behind many writings and monuments, along with significant influences on ancient and modern cultures. The religion declined following the Roman conquest of Egypt in 30 BC and Egyptians began converting to Christianity . In addition practices such as mummification halted. The Ancient Egyptian religion
356-530: A few gods who, at various points, rose to supreme importance in Egyptian religion. These included the royal patron Horus, the sun-god Ra, and the mother-goddess Isis. During the New Kingdom ( c. 1550 – c. 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
445-422: A funerary deity was strengthened, as her powers became considered not only life-giving, but regenerative as well. Various myths demonstrate her role in facilitating the afterlives of the deceased as the nurturing and purifying "Mistress of Pure Water". However, Taweret and her fellow hippopotamus goddesses of fertility should not be confused with Ammit , another composite hippopotamus goddess who gained prominence in
534-417: 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
623-537: 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 incarnated 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
712-478: A manifestation of this goddess. Likewise, Taweret gradually absorbed qualities of these goddesses and is commonly seen wearing the Hathoric sun disc that is iconographically associated with both Hathor and Isis. This cosmic image continues to be seen in later periods, although the tendency was to show such divine astral bodies more abstractly. One example can be found in the late Ptolemaic or early Roman Book of
801-466: 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 offerings . Among
890-407: 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
979-422: A temple dedicated to Ipet was built at Karnak . This enigmatic temple was thought to witness the daily birth of the sun god from the hippopotamus goddesses that dwelled there. The sun god ( Amun -Re) was conceived of as having multiple divine mothers, and by this later period in Egyptian history, Taweret and the other hippopotamus goddesses were included in this body of solar mothers. Taweret's image also appeared on
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#17327804108901068-452: 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. The Egyptians believed that the phenomena of nature were divine forces in and of themselves. These deified forces included
1157-414: 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 Plutarch recorded some of the extant myths late in Egyptian history. Among
1246-561: Is formed as a pacificatory address intended to calm the ferocity of the goddess): Ipet's name ("the Nurse") demonstrates her connection to birth, child rearing, and general caretaking, and Reret's name ("the Sow") is derived from the Egyptians' classification of hippopotami as water pigs. However, the origin of Hedjet's name ("the White One") is not as clear and could justly be debated. Evidence for
1335-480: Is great" or simply "great one", a common pacificatory address to dangerous deities. The deity is typically depicted as a bipedal female hippopotamus with feline attributes, pendulous female human breasts, the limbs and paws of a lion, and the back and tail of a Nile crocodile . She commonly bears the epithets "Lady of Heaven", "Mistress of the Horizon", "She Who Removes Water", "Mistress of Pure Water", and "Lady of
1424-427: Is in the northern sky, tied down to two mooring posts of flint by a chain of gold. It is entrusted to Isis as a hippopotamus guarding it." Although the hippopotamus goddess is identified in this text as Isis, not Taweret, this phenomenon is not uncommon in later periods of Egyptian history. When assuming a protective role, powerful goddesses like Isis, Hathor , and Mut assumed the form of Taweret, effectively becoming
1513-564: Is labeled as "Neith the Great, who protects her son", demonstrating the malleability of the hippopotamus goddess form. When in the role of a protective mother, it is not uncommon that other goddesses would appear in the form of Taweret. Taweret was featured in other myths as well during these later periods. In the famed Metternich Stela , Isis tells Horus that he was reared by a "sow and a dwarf", almost certainly referring to Taweret and her fellow apotropaic demon-god Bes , respectively. Although
1602-675: The Asiatic cultures of the Levant led to the exchange of ideologies. Taweret was adopted into Levantine religions, serving the same maternal role in these foreign pantheons. Due to communication between Levantine coastal towns and Mediterranean localities, Taweret also became an integral part of Minoan religion in Crete , where it is known as the Minoan Genius . Like in Egypt, her image
1691-580: The Ptolemaic Kingdom and the Roman period (c. 332 BCE – 390 CE). From her ideological conception, Taweret was closely grouped with (and is often indistinguishable from) several other protective hippopotamus goddesses: Ipet , Reret, and Hedjet. Some scholars even interpret these goddesses as aspects of the same deity, considering their universally shared role as protective household goddesses . The other hippopotamus goddesses have names that bear very specific meanings, much like Taweret (whose name
1780-621: The Birth House". Archaeological evidence demonstrates that hippopotamuses inhabited the Nile well before the dawn of Early Dynastic Period (before 3000 BCE). The violent and aggressive behavior of these creatures intrigued the people that inhabited the region, leading the ancient Egyptians both to persecute and to venerate them. From a very early age, male hippopotamuses were thought to be manifestations of chaos; consequently, they were overcome in royal hunting campaigns, intended to demonstrate
1869-544: The Egyptian people, both royal (as seen in the Pyramid Texts) and non-royal. It was not until the Middle Kingdom of Egypt (c. 2055–1650 BCE) that Taweret became featured more prominently as a figure of religious devotion. Her image adorns magical objects, the most notable of which being a common type of "wand" or "knife" carved from hippopotamus ivory that was likely used in rituals associated with birth and
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#17327804108901958-462: The Egyptians believed that the ba returned to its body each night to receive new life, before emerging in the morning as an akh . 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
2047-408: The Egyptians' interactions with many deities believed to be present and in control of the world. About 1,500 deities are known. Rituals such as prayer and offerings were provided to the gods to gain their favor. Formal religious practice centered on the pharaohs , the rulers of Egypt, believed to possess divine powers by virtue of their positions. They acted as intermediaries between their people and
2136-513: The Faiyum , a local monograph dedicated to the Faiyum and its patron gods, namely Sobek - Re . Taweret is depicted in her standard form with a crocodile on her back and a small upright crocodile in her right hand. She is shown in the section of the papyrus that is meant to depict the Faiyum's central Lake Moeris . The papyrus depicts the solar journey of Re with Lake Moeris as the place into which
2225-470: The Middle Kingdom (c. 2055–1650 BCE) and are thought to have been used in rituals related to pregnancy and birth. As is aforementioned, ivory wands and knives showing long processions of deities became widely used in this period. These objects have been shown on tomb paintings in the hands of nurses and wear patterns on the tips indicate that these nurses likely used them to draw protective patterns in
2314-577: 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
2403-533: The New Kingdom. Ammit was responsible for devouring the unjust before passing into the afterlife. Unlike Ammit, the other hippopotamus goddesses were responsible for nourishment and aid, not destruction. In the Ptolemaic and Roman periods (c. 332 BCE – 390 CE), Taweret maintained a central role in daily Egyptian life. In either the latter half of the Late Period (c. 664–332 BCE) or the early Ptolemaic period,
2492-727: The Nile Valley: the inundation personified by Hapi. It is partly due to her role in this event that may share this iconographic feature with Hapi. She frequently is seen holding the sa hieroglyphic sign (Gardiner V17), which literally means "protection". Taweret's image served a functional purpose on a variety of objects. The most notable of these objects are amulets, which protected mothers and children from harm. Such amulets, appearing before 3000 BCE, were popular for most of ancient Egyptian history. She also consistently appeared on household furniture throughout history, including chairs, stools, and headrests. Apotropaic objects became popular in
2581-679: The Old Kingdom Pyramid Texts, and Taweret is seen frequently on Middle Kingdom ritual objects, hippopotamus goddesses did not gain a significant role in Egyptian mythology until the New Kingdom (c. 1550–1069 BCE). Taweret is featured in some versions of a popular and widespread myth in which the Eye of Ra becomes angry with her father and retreats to Nubia in the form of a lioness. Upon the Eye of Ra's eventual return to Egypt, she assumes
2670-448: 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
2759-559: The Third Intermediate Period they came to be used more widely. 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
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2848-634: 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,
2937-587: 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
3026-513: The all-encompassing power of the divine. 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, and was often personified as a goddess. It had existed since the creation of the world, and without it the world would lose its cohesion. In Egyptian belief, Ma'at
3115-476: 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 thinking of 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
3204-556: The aspects of the animals that they represent – both to the benefit and detriment of humans. Taweret's predatory form allows her to ward away evil from the innocent. Likewise, Taweret's nurturing aspects are also reinforced in her iconography, as she frequently is shown with a pregnant belly, and pendulous human breasts. These breasts are shared by the god of the Nile inundation, Hapi , and signify regenerative powers. Taweret's riverine form allows her to participate in that which annually revives
3293-473: The bodies and spirits of the deceased. The religion had its roots in Egypt's prehistory and lasted for 3,500 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
3382-534: The cult of hippopotamus goddesses exists from the time of the Old Kingdom (c. 2686 – 2181 BCE) in the corpus of ancient Egyptian funerary texts entitled the Pyramid Texts . Spell 269 in the Pyramid Texts mentions Ipet and succinctly demonstrates her nurturing role; the spell announces that the deceased king will suck on the goddess's "white, dazzling, sweet milk" when he ascends to the heavens. As maternal deities, these goddesses served to nurture and protect
3471-484: The date of this stela is relatively late, the central role of Taweret in the successful raising of children is still being stressed, showing the continuity of her character. She is also mentioned in Plutarch 's notes on the central myth of Isis and Osiris . She joined the forces of order and helped Horus to defeat Set. Taweret bears physical aspects of both a fertility goddess and a fearsome protective deity. She takes
3560-457: 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. During the New Kingdom the pharaoh Akhenaten abolished
3649-476: The divine power of the king. However, female hippopotamuses were revered as manifestations of apotropaic deities, as they assiduously protect their young from harm. Protective amulets bearing the likenesses of female hippopotamuses have been found dating as far back as the Predynastic period (c. 3000–2686 BCE). The tradition of making and wearing these amulets continued throughout the history of Egypt into
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3738-481: 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
3827-579: The empire that lay directly south of Egypt in what is now Sudan . Like her Minoan counterpart, the Nubian Taweret became a part of the Nubian pantheon in the late Middle Kingdom of Egypt. She was evidently featured in royal rituals at Kerma , the capital of the empire. There is a connection to the Phoenician goddess of pregnancy Dea Gravida . Although Ipet (aka Apet or Aptet) is mentioned in
3916-576: 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. While the Egyptians had no unified religious scripture, they produced many religious writings of various types. Together the disparate texts provide an extensive, but still incomplete, understanding of Egyptian religious practices and beliefs. Egyptian myths were stories intended to illustrate and explain
4005-429: The form of a female hippopotamus, a highly deadly creature. She is also often seen with features from other predatory creatures, most notably being the tail of a Nile crocodile and the paws of a lioness . These features directly parallel those of other ferocious protective ancient Egyptian deities , most notably the crocodile god Sobek and the lioness goddess Sekhmet . These violent theriomorphic deities take on some of
4094-468: The form of a hippopotamus (presumably Taweret) and consequently brings the flooding of the Nile . This myth demonstrates Taweret's primary function as a goddess of fertility and rejuvenation. Some scholars feel that her role in the Nile inundation is one of the reasons she was given the epithet "Mistress of Pure Water". However, her similar role in the rejuvenation of the dead also cannot be overlooked with regards to this epithet – just as she provided life for
4183-400: The formal rituals and institutions. The popular religious tradition grew more prominent over the course of Egyptian history as the status of the pharaoh declined. Egyptian belief in the afterlife and the importance of funerary practices is evident in the great efforts made to ensure the survival of their souls after death – via the provision of tombs, grave goods and offerings to preserve
4272-514: 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
4361-453: The general populace. 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
4450-404: The god associated with a place had originated there. For instance, the god Montu was 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. Deities had complex interrelationships, which partly reflected
4539-401: 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. 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. This is particularly true of
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#17327804108904628-403: The goddess, which state that she reared – and in some traditions, birthed – the young sun god (cf. Metternich Stela ). Ritual objects bearing Taweret's image were popular in Egyptian households for the remainder of Egyptian history. Vessels bearing Taweret's shape became popular in the New Kingdom (c. 1550–1069 BCE). These vessels presumably purified the liquid that was poured from it, as Taweret
4717-577: 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. 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 mean that
4806-444: 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
4895-449: 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 his portrayal 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
4984-415: The gods' actions and roles in nature. The details of the events they recounted could change to convey different symbolic perspectives on the mysterious divine events they described, 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,
5073-532: The gods, and were obligated to sustain the gods through rituals and offerings so that they could maintain Ma'at , the order of the cosmos , and repel Isfet , which was chaos. The state dedicated enormous resources to religious rituals and to the construction of temples . Individuals could interact with the gods for their own purposes, appealing for help through prayer or compelling the gods to act through magic . These practices were distinct from, but closely linked with,
5162-402: The heart) to the feather of 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
5251-492: The interaction of the forces they represented. The Egyptians often grouped gods together to reflect these relationships. 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
5340-539: The living through physical birth and the inundation, she also cleansed and purified the dead so they could pass safely into the afterlife. In the New Kingdom Taweret's image was frequently used to represent a northern constellation in zodiacs. This image is attested in several astronomical tomb paintings, including the Theban tombs of Tharwas (tomb 353), Hatshepsut 's famed advisor Senenmut (tomb 232), and
5429-471: 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
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#17327804108905518-406: The most significant and extensively preserved Egyptian writings are funerary texts 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 pharaohs with the means to join the company of the gods in
5607-475: 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 and the suggestion that it was monotheistic is disputed. The exclusion of all but one god from worship was a radical departure from Egyptian tradition and some see Akhenaten as a practitioner of monolatry or henotheism rather than monotheism, as he did not actively deny
5696-422: The outside of temples dedicated to other deities due to her apotropaic ability to ward off malevolent forces. Outside of temple settings, the household cult of the goddesses remained strong, and amulets bearing their likenesses peaked in popularity during these years. Taweret developed a significant cult outside of Egypt as well. In the Middle Kingdom (c. 2055–1650 BCE), economic and minimal political contact with
5785-755: The pharaoh Seti I (KV17) in the Valley of the Kings . The image of this astral Taweret appears almost exclusively next to the Setian foreleg of a bull. The latter image represents the Big Dipper and is associated with the Egyptian god of chaos, Seth. The relationship between the two images is discussed in the Book of Day and Night (a cosmically focused mythological text from the Twentieth Dynasty , c. 1186–1069 BCE) as follows: "As to this foreleg of Seth, it
5874-459: 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
5963-444: The process of rebirth after death, just as they aided in earthly births. These statues, then, assisted the deceased's passing into the afterlife. With the rise of popular piety in the New Kingdom (c. 1550–1069 BCE), household deities like Taweret gained even more importance. Taweret's image has been found on an array of household objects, demonstrating her central role in the home. In fact, such objects were even found at Amarna from
6052-458: The protection of infants. Similar images appear also on children's feeding cups, once again demonstrating Taweret's integral role as the patron goddess of child rearing. Quite contrarily, she also took on the role of a funerary deity in this period, evidenced by the commonplace practice of placing hippopotami decorated with marsh flora in tombs and temples . Some scholars believe that this practice demonstrates that hippopotamus goddesses facilitated
6141-522: The reign of Akhenaten (c. 1352–1336 BCE), a pharaoh of the Eighteenth Dynasty who reorganized ancient Egyptian religion into a monotheistic religion focused on the worship of the sun disc, called the Aten . The worship of many traditional gods was proscribed during this period, so Taweret's survival in the artistic corpus found at the Aten's capital demonstrates her overwhelming significance in daily life. In this time period, her role as
6230-427: The sand. Taweret is featured on almost all known wands, as her powers were invoked particularly to protect children and their mothers. The other deities are almost exclusively deities that accompany the mature sun god in his nightly journey through the dangerous Amduat (underworld). Taweret's inclusion among this company suggests a protective solar role. This is supported by later Ptolemaic (c. 332–30 BCE) conceptions of
6319-445: The show Taweret is the protector of the weights of the heart to the quil and helps people get to the afterlife through the field of reeds. Ancient Egyptian religion B C D F G H I K M N P Q R S T U W Ancient Egyptian religion was a complex system of polytheistic beliefs and rituals that formed an integral part of ancient Egyptian culture. It centered on
6408-413: 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
6497-501: The skies lay the infinite expanse of Nu , the chaos and primordial watery abyss 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
6586-438: The sun god descends for his nightly journey, traditionally thought of as the underworldly realm of the Amduat . Taweret appears here as a well known constellation to demonstrate the celestial and otherworldly properties of Lake Moeris. She also serves as a fine protective divine mother to Sobek-Re during his precarious journey. In this respect, she fulfills the role of Neith , the primary divine mother of Sobek. This Taweret figure
6675-413: 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 humans: deceased pharaohs were believed to be divine, and occasionally, distinguished commoners such as Imhotep also became deified. The depictions of
6764-524: The temple building proper was the outermost wall. 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. Tomb Too Many Requests If you report this error to the Wikimedia System Administrators, please include
6853-552: 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
6942-545: 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
7031-528: The underworld ruler Osiris as those deities grew more important. 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 judgement, known as the "Weighing of the Heart", carried out by Osiris and by the Assessors of Ma'at . In this judgement, the gods compared the actions of the deceased while alive (symbolized by
7120-462: 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 Ma'at and the pattern for the subsequent cycles of time. The most important of all Egyptian myths was the Osiris myth . It tells of the divine ruler Osiris, who was murdered by his jealous brother Set ,
7209-453: The worship of deceased pharaohs as gods. The elaborate beliefs about death and the afterlife reinforced the Egyptians theology in humans possessions 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
7298-476: 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
7387-560: Was considered to be "She of the Pure Water". Often these vessels had openings through the nipples, emphasizing Taweret's maternal aspects. A giant statue of Taweret appears in the science-fiction television series Lost and plays an important role in the backstory of the show's mysterious island. Antonia Salib portrays Taweret in the Marvel Cinematic Universe (MCU) television series Moon Knight (2022). In
7476-461: Was considered to have fully died in the 530s. Following the Arab conquest of Egypt under Amr ibn al-As , Egyptians started to convert to Islam . The beliefs and rituals now referred to as "ancient Egyptian religion" were integral within every aspect of Egyptian culture; thus the Egyptian language possessed no single term corresponding to the concept of religion. Ancient Egyptian religion consisted of
7565-423: 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
7654-510: Was featured most prominently on protective amulets. However, this image was altered slightly from the Egyptian one, as she was folded into the corpus of Minoan iconography in an artistic style that was congruent with other Minoan images. From Crete, this image spread to mainland Greece , where the goddess was featured in palatine art in Mycenae . The goddess was also adopted by the Nubians ,
7743-400: 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. Egyptologists have long debated the degree to which the pharaoh was considered
7832-435: 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. 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
7921-429: 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
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