Mehet-Weret or Mehturt ( Ancient Egyptian : mḥt-wrt ) is an ancient Egyptian deity of the sky in ancient Egyptian religion . Her name means "Great Flood".
128-426: Hathor ( Ancient Egyptian : ḥwt-ḥr , lit. 'House of Horus', Ancient Greek : Ἁθώρ Hathōr , Coptic : ϩⲁⲑⲱⲣ , Meroitic : 𐦠𐦴𐦫𐦢 Atari ) was a major goddess in ancient Egyptian religion who played a wide variety of roles. As a sky deity , she was the mother or consort of the sky god Horus and the sun god Ra , both of whom were connected with kingship, and thus she
256-773: A literary language , and was also the language of the New Kingdom administration. Texts written wholly in Late Egyptian date to the Twentieth Dynasty of Egypt and later. Late Egyptian is represented by a large body of religious and secular literature , comprising such examples as the Story of Wenamun , the love poems of the Chester–Beatty I papyrus, and the Instruction of Any . Instructions became
384-458: A stone palette from the Naqada ;II period of prehistory ( c. 3500–3200 BC ), shows the silhouette of a cow's head with inward-curving horns surrounded by stars. The palette suggests that this cow was also linked with the sky, as were several goddesses from later times who were represented in this form: Hathor, Mehet-Weret , and Nut . Despite these earlier precedents, Hathor
512-593: A sycamore tree . Cattle goddesses similar to Hathor were portrayed in Egyptian art in the fourth millennium BC, but she may not have appeared until the Old Kingdom ( c. 2686–2181 BC ). With the patronage of Old Kingdom rulers, she became one of Egypt's most important deities. More temples were dedicated to her than to any other goddess; her most prominent temple was Dendera in Upper Egypt . She
640-576: A synthetic language , Egyptian by the Late Egyptian phase had become an analytic language . The relationship between Middle Egyptian and Late Egyptian has been described as being similar to that between Latin and Italian. The Late Egyptian stage is taken to have ended around the 8th century BC, giving rise to Demotic. Demotic is a later development of the Egyptian language written in the Demotic script , following Late Egyptian and preceding Coptic ,
768-518: A child, often the golden disk of the sun is between her horns She appears on a golden bed found in the Tomb of Tutankhamun , the sides of which are made from star-patterned cows labelled as Isis-Mehet. She is also featured twice on the sarcophagus of Khonsu, son of Sennedjem , who was buried in tomb TT1 during the Nineteenth Dynasty . In both instances she appears as a seated cow with
896-594: A complex relationship with those of sistra. Both styles of sistrum can bear the Hathor mask on the handle, and Hathoric columns often incorporate the naos sistrum shape above the goddess's head. During the Early Dynastic Period, Neith was the preeminent goddess at the royal court, while in the Fourth Dynasty, Hathor became the goddess most closely linked with the king. Sneferu , the founder of
1024-482: A creation myth that adapted long-standing ideas about creation. The version from Hathor's temple at Dendera emphasizes that she, as a female solar deity, was the first being to emerge from the primordial waters that preceded creation, and her life-giving light and milk nourished all living things. Hathor's maternal aspects can be compared with those of Isis and Mut, yet there are many contrasts between them. Isis's devotion to her husband and care for their child represented
1152-540: A curling wig taken from Hathor's iconography. Which goddess these images represent is not known, but the Egyptians adopted her iconography and came to regard her as an independent deity, Qetesh , whom they associated with Hathor. Hathor was closely connected with the Sinai Peninsula , which was not considered part of Egypt proper but was the site of Egyptian mines for copper, turquoise , and malachite during
1280-481: A different way. She used names and titles that linked her to a variety of goddesses, including Hathor, so as to legitimize her rule in what was normally a male position. She built several temples to Hathor and placed her own mortuary temple , which incorporated a chapel dedicated to the goddess, at Deir el-Bahari , which had been a cult site of Hathor since the Middle Kingdom. The preeminence of Amun during
1408-558: A few have survived that were written in hieratic and (later) demotic. There was also a form of cursive hieroglyphs , used for religious documents on papyrus, such as the Book of the Dead of the Twentieth Dynasty ; it was simpler to write than the hieroglyphs in stone inscriptions, but it was not as cursive as hieratic and lacked the wide use of ligatures . Additionally, there was a variety of stone-cut hieratic, known as "lapidary hieratic". In
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#17327657375831536-495: A few specialists in the language. For all other purposes, the Egyptological pronunciation is used, but it often bears little resemblance to what is known of how Egyptian was pronounced. The following consonants are reconstructed for Archaic (before 2600 BC) and Old Egyptian (2686–2181 BC), with IPA equivalents in square brackets if they differ from the usual transcription scheme: / l / has no independent representation in
1664-556: A healing aspect to her character, as she was said to have restored Horus's missing eye or eyes after Set attacked him. In the version of this episode in "The Contendings of Horus and Set", Hathor finds Horus with his eyes torn out and heals the wounds with gazelle's milk. Beginning in the Late Period (664–323 BC), temples focused on the worship of a divine family: an adult male deity, his wife, and their immature son. Satellite buildings, known as mammisis , were built in celebration of
1792-410: A more socially acceptable form of love than Hathor's uninhibited sexuality, and Mut's character was more authoritative than sexual. The text of the 1st century CE Insinger Papyrus likens a faithful wife, the mistress of a household, to Mut, while comparing Hathor to a strange woman who tempts a married man. Like Meskhenet , another goddess who presided over birth, Hathor was connected with shai ,
1920-462: A nominal feminine suffix * -at , a nominal prefix m- , an adjectival suffix -ī and characteristic personal verbal affixes. Of the other Afroasiatic branches, linguists have variously suggested that the Egyptian language shares its greatest affinities with Berber and Semitic languages, particularly Arabic (which is spoken in Egypt today) and Hebrew . However, other scholars have argued that
2048-442: A popular literary genre of the New Kingdom, which took the form of advice on proper behavior. Late Egyptian was also the language of New Kingdom administration. Late Egyptian is not completely distinct from Middle Egyptian, as many "classicisms" appear in historical and literary documents of this phase. However, the difference between Middle and Late Egyptian is greater than the difference between Middle and Old Egyptian. Originally
2176-444: A scribe jokes that his colleague's writing is incoherent like "the speech of a Delta man with a man of Elephantine ." Recently, some evidence of internal dialects has been found in pairs of similar words in Egyptian that, based on similarities with later dialects of Coptic, may be derived from northern and southern dialects of Egyptian. Written Coptic has five major dialects, which differ mainly in graphic conventions, most notably
2304-408: A single entity". Hathor's diversity reflects the range of traits that the Egyptians associated with goddesses. More than any other deity, she exemplifies the Egyptian perception of femininity . Hathor was given the epithets "mistress of the sky" and "mistress of the stars", and was said to dwell in the sky with Ra and other sun deities. Egyptians thought of the sky as a body of water through which
2432-512: A sistrum or a menat necklace. The sistrum came in two varieties: a simple loop shape or the more complex naos sistrum, which was shaped to resemble a naos shrine and flanked by volutes resembling the antennae of the Bat emblem. Mirrors were another of her symbols, because in Egypt they were often made of gold or bronze and therefore symbolized the sun disk, and because they were connected with beauty and femininity. Some mirror handles were made in
2560-439: A stressed vowel (⟨ bjn ⟩ = */ˈbaːjin/ 'bad') and as ⟨ jj ⟩ word-medially immediately before a stressed vowel ( ⟨ḫꜥjjk⟩ = */χaʕˈjak/ 'you will appear') and are unmarked word-finally (⟨ jt ⟩ = /ˈjaːtVj/ 'father'). In Middle Egyptian (2055–1650 BC), a number of consonantal shifts take place. By the beginning of the Middle Kingdom period, / z / and / s / had merged, and
2688-510: A stressed vowel in syllables that had been closed in earlier Egyptian (compare ⲛⲟⲩⲃ < */ˈnaːbaw/ 'gold' and ⲧⲁⲡ < * /dib/ 'horn'). The phonemes /d g z/ occur only in Greek loanwords, with rare exceptions triggered by a nearby /n/ : ⲁⲛⲍⲏⲃⲉ/ⲁⲛⲥⲏⲃⲉ < ꜥ.t n.t sbꜣ.w 'school'. Earlier *d ḏ g q are preserved as ejective t' c' k' k ' before vowels in Coptic. Although
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#17327657375832816-462: A sycamore tree, Hathor was usually shown with the upper body of her human form emerging from the trunk. Like other goddesses, Hathor might carry a stalk of papyrus as a staff, though she could instead hold a was staff, a symbol of power that was usually restricted to male deities. The only goddesses who used the was were those, like Hathor, who were linked with the Eye of Ra. She also commonly carried
2944-644: A transliteration of the corresponding Demotic "alphabetical" sign(s) in angle brackets ⟨ ⟩ . More changes occur in the 1st millennium BC and the first centuries AD, leading to Coptic (1st or 3rd – c. 19th centuries AD). In Sahidic ẖ ḫ ḥ had merged into ϣ š (most often from ḫ ) and ϩ / h / (most often ẖ ḥ ). Bohairic and Akhmimic are more conservative and have a velar fricative / x / ( ϧ in Bohairic, ⳉ in Akhmimic). Pharyngeal *ꜥ had merged into glottal / ʔ / after it had affected
3072-465: A uniliteral hieroglyph. Egyptian scholar Gamal Mokhtar noted that the inventory of hieroglyphic symbols derived from "fauna and flora used in the signs [which] are essentially African", reflecting the local wildlife of North Africa, the Levant and southern Mediterranean. In "regards to writing, we have seen that a purely Nilotic, hence [North] African origin not only is not excluded, but probably reflects
3200-485: Is able to escape one of the possible violent deaths that the Seven Hathors have foretold for him, and while the end of the story is missing, the surviving portions imply that the prince can escape his fate with the help of the gods. Hathor was connected with trade and foreign lands, possibly because her role as a sky goddess linked her with stars and hence navigation, and because she was believed to protect ships on
3328-598: Is also the longest-attested human language, with a written record spanning over 4,000 years. Its classical form, known as " Middle Egyptian ," served as the vernacular of the Middle Kingdom of Egypt and remained the literary language of Egypt until the Roman period . By the time of classical antiquity , the spoken language had evolved into Demotic , and by the Roman era , diversified into various Coptic dialects . These were eventually supplanted by Arabic after
3456-487: Is an extinct branch of the Afro-Asiatic languages that was spoken in ancient Egypt . It is known today from a large corpus of surviving texts, which were made accessible to the modern world following the decipherment of the ancient Egyptian scripts in the early 19th century. Egyptian is one of the earliest known written languages , first recorded in the hieroglyphic script in the late 4th millennium BC . It
3584-405: Is called the mistress of music, dance, garlands, myrrh , and drunkenness . In hymns and temple reliefs, musicians play tambourines , harps , lyres , and sistra in Hathor's honor. The sistrum , a rattle-like instrument, was particularly important in Hathor's worship. Sistra had erotic connotations and, by extension, alluded to the creation of new life. These aspects of Hathor were linked with
3712-474: Is dated from the oldest known complete sentence, including a finite verb , which has been found. Discovered in the tomb of Seth-Peribsen (dated c. 2690 BC ), the seal impression reads: Extensive texts appear from about 2600 BC. An early example is the Diary of Merer . The Pyramid Texts are the largest body of literature written in this phase of the language. One of its distinguishing characteristics
3840-452: Is not a contrastive feature; all obstruents are voiceless and all sonorants are voiced. Stops may be either aspirated or tenuis (unaspirated), although there is evidence that aspirates merged with their tenuis counterparts in certain environments. The following table presents the consonants of Demotic Egyptian. The reconstructed value of a phoneme is given in IPA transcription, followed by
3968-594: Is not unambiguously mentioned or depicted until the Fourth Dynasty ( c. 2613–2494 BC ) of the Old Kingdom , although several artifacts that refer to her may date to the Early Dynastic Period ( c. 3100–2686 BC ). When Hathor does clearly appear, her horns curve outward, rather than inward like those in Predynastic art. A bovine deity with inward-curving horns appears on
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4096-399: Is sometimes reserved for the earliest use of hieroglyphs, from the late fourth through the early third millennia BC. At the earliest stage, around 3300 BC, hieroglyphs were not a fully developed writing system , being at a transitional stage of proto-writing ; over the time leading up to the 27th century BC, grammatical features such as nisba formation can be seen to occur. Old Egyptian
4224-424: Is the best-documented variety of the language, and has attracted the most attention by far from Egyptology . While most Middle Egyptian is seen written on monuments by hieroglyphs, it was also written using a cursive variant , and the related hieratic . Middle Egyptian first became available to modern scholarship with the decipherment of hieroglyphs in the early 19th century. The first grammar of Middle Egyptian
4352-419: Is the goddess with whom Khonsu mates to enable creation. Hathor could be the consort of many male gods, of whom Ra was only the most prominent. Mut was the usual consort of Amun , the preeminent deity during the New Kingdom who was often linked with Ra. But Mut was rarely portrayed alongside Amun in contexts related to sex or fertility, and in those circumstances, Hathor or Isis stood at his side instead. In
4480-406: Is the tripling of ideograms , phonograms, and determinatives to indicate the plural. Overall, it does not differ significantly from Middle Egyptian, the classical stage of the language, though it is based on a different dialect. In the period of the 3rd dynasty ( c. 2650 – c. 2575 BC ), many of the principles of hieroglyphic writing were regularized. From that time on, until
4608-664: Is today one of the best-preserved Egyptian temples from that time. As the rulers of the Old Kingdom made an effort to develop towns in Upper and Middle Egypt , several cult centers of Hathor were founded across the region, at sites such as Cusae , Akhmim , and Naga ed-Der . In the First Intermediate Period (c. 2181–2055 BC) her cult statue from Dendera was periodically carried to the Theban necropolis. During
4736-565: The Coptic Catholic Church . Most hieroglyphic Egyptian texts are written in a literary prestige register rather than the vernacular speech variety of their author. As a result, dialectical differences are not apparent in written Egyptian until the adoption of the Coptic alphabet . Nevertheless, it is clear that these differences existed before the Coptic period. In one Late Egyptian letter (dated c. 1200 BC ),
4864-583: The Muslim conquest of Egypt , although Bohairic Coptic remains in use as the liturgical language of the Coptic Church . The Egyptian language branch belongs to the Afroasiatic language family . Among the typological features of Egyptian that are typically Afroasiatic are its fusional morphology, nonconcatenative morphology , a series of emphatic consonants , a three-vowel system /a i u/ ,
4992-543: The Narmer Palette from near the start of Egyptian history, both atop the palette and on the belt or apron of the king, Narmer . The Egyptologist Henry George Fischer suggested this deity may be Bat , a goddess who was later depicted with a woman's face and inward-curling horns, seemingly reflecting the curve of the cow horns. The Egyptologist Lana Troy, however, identifies a passage in the Pyramid Texts from
5120-488: The New Kingdom ( c. 1550–1070 BC ), goddesses such as Mut and Isis encroached on Hathor's position in royal ideology, but she remained one of the most widely worshipped deities. After the end of the New Kingdom, Hathor was increasingly overshadowed by Isis, but she continued to be venerated until the extinction of ancient Egyptian religion in the early centuries AD. Images of cattle appear frequently in
5248-577: The Nile Delta , such as Yamu and Terenuthis , also had temples to her. Dendera, Hathor's oldest temple in Upper Egypt, dates to at least to the Fourth Dynasty. After the end of the Old Kingdom it surpassed her Memphite temples in importance. Many kings made additions to the temple complex through Egyptian history. The last version of the temple was built in the Ptolemaic and Roman Periods and
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5376-564: The Ptolemaic period (305–30 BC), when Greeks governed Egypt and their religion developed a complex relationship with that of Egypt, the Ptolemaic dynasty adopted and modified the Egyptian ideology of kingship. Beginning with Arsinoe II , wife of Ptolemy II , the Ptolemies closely linked their queens with Isis and with several Greek goddesses, particularly their own goddess of love and sexuality, Aphrodite . Nevertheless, when
5504-536: The Third Intermediate Period (c. 1070–664 BC), Egyptians began to add Hathor's name to that of deceased women in place of that of Osiris. In some cases, women were called "Osiris-Hathor", indicating that they benefited from the revivifying power of both deities. In these late periods, Hathor was sometimes said to rule the afterlife as Osiris did. Hathor was often depicted as a cow bearing the sun disk between her horns, especially when shown nursing
5632-427: The artwork of Predynastic Egypt (before c. 3100 BC ), as do images of women with upraised, curved arms, reminiscent of the shape of bovine horns. Both types of imagery may represent goddesses connected with cattle . Cows are venerated in many cultures , including ancient Egypt, as symbols of motherhood and nourishment, because they care for their calves and provide humans with milk. The Gerzeh Palette ,
5760-532: The hieroglyphic and hieratic scripts. Demotic is the name of the script derived from the hieratic beginning in the 7th century BC. The Coptic alphabet was derived from the Greek alphabet , with adaptations for Egyptian phonology. It was first developed in the Ptolemaic period , and gradually replaced the Demotic script in about the 4th to 5th centuries of the Christian era. The term "Archaic Egyptian"
5888-464: The " Eye of Ra ". In some instances she is simply an epithet for those goddesses. Her own titles included 'mound' and 'island'. Mehet-Weret was responsible for raising the sun into the sky every day. She produced the light for the crops of those who worshipped her, and she also caused the annual Nile River flood that fertilized the crops with water. In Patricia Monaghan 's The Encyclopedia of Goddesses and Heroines , she describes Mehet-Weret as
6016-518: The Egyptian belief that women, as the Egyptologist Carolyn Graves-Brown puts it, "encompassed both extreme passions of fury and love". Egyptian religion celebrated the sensory pleasures of life, believed to be among the gods' gifts to humanity. Egyptians ate, drank, danced, and played music at their religious festivals. They perfumed the air with flowers and incense . Many of Hathor's epithets link her to celebration; she
6144-533: The Egyptian concept of fate , particularly when she took the form of the Seven Hathors. In two New Kingdom works of fiction, the " Tale of Two Brothers " and the " Tale of the Doomed Prince ", the Hathors appear at the births of major characters and foretell the manner of their deaths. The Egyptians tended to think of fate as inexorable. Yet in "The Tale of the Doomed Prince", the prince who is its protagonist
6272-611: The Egyptian language shared closer linguistic ties with northeastern African regions. There are two theories that seek to establish the cognate sets between Egyptian and Afroasiatic, the traditional theory and the neuere Komparatistik , founded by Semiticist Otto Rössler. According to the neuere Komparatistik , in Egyptian, the Proto-Afroasiatic voiced consonants */d z ð/ developed into pharyngeal ⟨ꜥ⟩ /ʕ/ : Egyptian ꜥr.t 'portal', Semitic dalt 'door'. The traditional theory instead disputes
6400-400: The Fourth Dynasty, may have built a temple to her, and Neferhetepes , a daughter of Djedefra , was the first recorded priestess of Hathor . Old Kingdom rulers donated resources only to temples dedicated to particular kings or to deities closely connected with kingship. Hathor was one of the few deities to receive such donations. Late Old Kingdom rulers especially promoted the cult of Hathor in
6528-604: The Greeks referred to Egyptian gods by the names of their own gods (a practice called interpretatio graeca ), they sometimes called Hathor Aphrodite. Traits of Isis, Hathor, and Aphrodite were all combined to justify the treatment of Ptolemaic queens as goddesses. Thus, the poet Callimachus alluded to the myth of Hathor's lost lock of hair in the Aetia when praising Berenice II for sacrificing her own hair to Aphrodite, and iconographic traits that Isis and Hathor shared, such as
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#17327657375836656-467: The Hathor-cow suckling the king date to his reign, and several priestesses of Hathor were depicted as though they were his wives, although he may not have actually married them. In the course of the Middle Kingdom, queens were increasingly seen as directly embodying the goddess, just as the king embodied Ra. The emphasis on the queen as Hathor continued through the New Kingdom. Queens were portrayed with
6784-462: The Herdsman", a herdsman encounters a hairy, animal-like goddess in a marsh and reacts with terror. On another day he encounters her as a nude, alluring woman. Most Egyptologists who study this story think this woman is Hathor or a goddess like her, one who can be wild and dangerous or benign and erotic. Thomas Schneider interprets the text as implying that between his two encounters with the goddess
6912-528: The Middle and New Kingdoms. One of Hathor's epithets, "Lady of Mefkat ", may have referred specifically to turquoise or to all blue-green minerals. She was also called "Lady of Faience ", a blue-green ceramic that Egyptians likened to turquoise. Hathor was also worshipped at various quarries and mining sites in Egypt's Eastern Desert , such as the amethyst mines of Wadi el-Hudi, where she was sometimes called "Lady of Amethyst". South of Egypt, Hathor's influence
7040-509: The New Kingdom gave greater visibility to his consort Mut, and in the course of the period, Isis began appearing in roles that traditionally belonged to Hathor alone, such as that of the goddess in the solar barque. Despite the growing prominence of these deities, Hathor remained important, particularly in relation to fertility, sexuality, and queenship, throughout the New Kingdom. After the New Kingdom, Isis increasingly overshadowed Hathor and other goddesses as she took on their characteristics. In
7168-509: The New Kingdom, the two goddesses can be distinguished only if labeled in writing. When in the role of Imentet, Hathor wore the emblem of the west upon her head instead of the horned headdress. The Seven Hathors were sometimes portrayed as a set of seven cows, accompanied by a minor sky and afterlife deity called the Bull of the West. Some animals other than cattle could represent Hathor. The uraeus
7296-514: The Nile and in the seas beyond Egypt as she protected the barque of Ra in the sky. The mythological wandering of the Eye goddess in Nubia or Libya gave her a connection with those lands as well. Egypt maintained trade relations with the coastal cities of Syria and Canaan , particularly Byblos , placing Egyptian religion in contact with the religions of that region . At some point, perhaps as early as
7424-611: The Old Kingdom, most priests of Hathor, including the highest ranks, were women. Many of these women were members of the royal family. In the course of the Middle Kingdom, women were increasingly excluded from the highest priestly positions, at the same time that queens were becoming more closely tied to Hathor's cult. Thus, non-royal women disappeared from the high ranks of Hathor's priesthood, although women continued to serve as musicians and singers in temple cults across Egypt. Ancient Egyptian language The Egyptian language , or Ancient Egyptian ( r n kmt ; "speech of Egypt")
7552-401: The Old Kingdom, the Egyptians began to refer to the patron goddess of Byblos, Baalat Gebal , as a local form of Hathor. So strong was Hathor's link to Byblos that texts from Dendera say she resided there. The Egyptians sometimes equated Anat , an aggressive Canaanite goddess who came to be worshipped in Egypt during the New Kingdom, with Hathor. Some Canaanite artworks depict a nude goddess with
7680-528: The Osiris myth emerged during the Old Kingdom. Even after Isis was firmly established as Horus's mother, Hathor continued to appear in this role, especially when nursing the pharaoh. Images of the Hathor-cow with a child in a papyrus thicket represented his mythological upbringing in a secluded marsh. Goddesses' milk was a sign of divinity and royal status. Thus, images in which Hathor nurses the pharaoh represent his right to rule. Hathor's relationship with Horus gave
7808-597: The Semitic preference for triradical roots. Egyptian is probably more conservative, and Semitic likely underwent later regularizations converting roots into the triradical pattern. Although Egyptian is the oldest Afroasiatic language documented in written form, its morphological repertoire is very different from that of the rest of the Afroasiatic languages in general, and Semitic languages in particular. There are multiple possibilities: perhaps Egyptian had already undergone radical changes from Proto-Afroasiatic before it
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#17327657375837936-553: The Southern Sycamore was her main temple in Memphis. At that site she was described as the daughter of the city's main deity, Ptah . The cult of Ra and Atum at Heliopolis, northeast of Memphis, included a temple to Hathor-Nebethetepet that was probably built in the Middle Kingdom. A willow and a sycamore tree stood near the sanctuary and may have been worshipped as manifestations of the goddess. A few cities farther north in
8064-552: The Vulva". At Ra's cult center of Heliopolis , Hathor-Nebethetepet was worshipped as his consort, and the Egyptologist Rudolf Anthes argued that Hathor's name referred to a mythical "house of Horus" at Heliopolis that was connected with the ideology of kingship. She was one of many goddesses to take the role of the Eye of Ra, a feminine personification of the disk of the sun and an extension of Ra's own power. Ra
8192-403: The afterlife was often illustrated as a pleasant, fertile garden, over which Hathor sometimes presided. The welcoming afterlife goddess was often portrayed as a goddess in the form of a tree, giving water to the deceased. Nut most commonly filled this role, but the tree goddess was sometimes called Hathor instead. The afterlife also had a sexual aspect. In the Osiris myth, the murdered god Osiris
8320-482: The beginning of the Middle Kingdom, Mentuhotep II established a permanent cult center for her in the necropolis at Deir el-Bahari. The nearby village of Deir el-Medina , home to the tomb workers of the necropolis during the New Kingdom, also contained temples of Hathor. One continued to function and was periodically rebuilt as late as the Ptolemaic Period, centuries after the village was abandoned. In
8448-460: The birth of the local child deity. The child god represented the cyclical renewal of the cosmos and an archetypal heir to the kingship. Hathor was the mother in many of these local divine triads . At Dendera, the mature Horus of Edfu was the father and Hathor the mother, while their child was Ihy , a god whose name meant "sistrum-player" and who personified the jubilation associated with the instrument. At Kom Ombo , Hathor's local form, Tasenetnofret,
8576-544: The bovine horns and vulture headdress, appeared on images portraying Ptolemaic queens as Aphrodite. More temples were dedicated to Hathor than to any other Egyptian goddess. During the Old Kingdom her most important center of worship was in the region of Memphis , where "Hathor of the Sycamore" was worshipped at many sites throughout the Memphite Necropolis . During the New Kingdom era, the temple of Hathor of
8704-418: The cult of Bat in the neighboring region of Hu , so that in the Middle Kingdom ( c. 2055–1650 BC ) the two deities fused into one. The theology surrounding the pharaoh in the Old Kingdom, unlike that of earlier times, focused heavily on the sun god Ra as king of the gods and father and patron of the earthly king. Hathor ascended with Ra and became his mythological wife, and thus divine mother of
8832-604: The definite article ⲡ is unaspirated when the next word begins with a glottal stop: Bohairic ⲡ + ⲱⲡ > ⲡⲱⲡ 'the account'. The consonant system of Coptic is as follows: Here is the vowel system reconstructed for earlier Egyptian: Vowels are always short in unstressed syllables ( ⟨tpj⟩ = */taˈpij/ 'first') and long in open stressed syllables ( ⟨rmṯ⟩ = */ˈraːmac/ 'man'), but they can be either short or long in closed stressed syllables ( ⟨jnn⟩ = */jaˈnan/ 'we', ⟨mn⟩ = */maːn/ 'to stay'). Mehet-Weret She
8960-637: The emphatic consonants were realised is unknown. Early research had assumed that the opposition in stops was one of voicing, but it is now thought to be either one of tenuis and emphatic consonants , as in many Semitic languages, or one of aspirated and ejective consonants , as in many Cushitic languages . Since vowels were not written until Coptic, reconstructions of the Egyptian vowel system are much more uncertain and rely mainly on evidence from Coptic and records of Egyptian words, especially proper nouns, in other languages/writing systems. The actual pronunciations reconstructed by such means are used only by
9088-439: The end of a stressed syllable and eventually null word-finally: ⟨pḏ.t⟩ */ˈpiːɟat/ > Akkadian transcription -pi-ta 'bow'. The most important source of information about Demotic phonology is Coptic. The consonant inventory of Demotic can be reconstructed on the basis of evidence from the Coptic dialects. Demotic orthography is relatively opaque . The Demotic "alphabetical" signs are mostly inherited from
9216-464: The eye goddess, who would later give birth to him. Ra gave rise to his daughter, the eye goddess, who in turn gave rise to him, her son, in a cycle of constant regeneration. The Eye of Ra protected the sun god from his enemies and was often represented as a uraeus , or rearing cobra , or as a lioness. A form of the Eye of Ra known as "Hathor of the Four Faces", represented by a set of four cobras,
9344-547: The first known Coptic text, still pagan ( Old Coptic ), from the 1st century AD. Coptic survived into the medieval period, but by the 16th century was dwindling rapidly due to the persecution of Coptic Christians under the Mamluks . It probably survived in the Egyptian countryside as a spoken language for several centuries after that. Coptic survives as the liturgical language of the Coptic Orthodox Church and
9472-433: The form of Hathor, rebels against Ra's control and rampages freely in a foreign land: Libya west of Egypt or Nubia to the south. Weakened by the loss of his Eye, Ra sends another god, such as Thoth , to bring her back to him. Once pacified, the goddess returns to become the consort of the sun god or of the god who brings her back. The two aspects of the Eye goddess—violent and dangerous versus beautiful and joyful—reflected
9600-409: The goddess exemplified the Egyptian conception of femininity . Hathor crossed boundaries between worlds, helping deceased souls in the transition to the afterlife . Hathor was often depicted as a cow , symbolizing her maternal and celestial aspect, although her most common form was a woman wearing a headdress of cow horns and a sun disk. She could also be represented as a lioness , a cobra , or
9728-460: The goddess of creation because she gives birth to the sun every day, creating life for all those who worship her. Geraldine Pinch suggests that Mehet-Weret was also 'probably' the Milky Way in the night sky, to correspond with her identification as the celestial waters travelled by the solar barque . Mehet-Weret is depicted as either a cow-headed woman, a seated cow, or a cow carrying
9856-655: The graphemes ⟨s⟩ and ⟨z⟩ are used interchangeably. In addition, / j / had become / ʔ / word-initially in an unstressed syllable (⟨ jwn ⟩ /jaˈwin/ > */ʔaˈwin/ "colour") and after a stressed vowel ( ⟨ḥjpw⟩ */ˈħujpVw/ > /ˈħeʔp(Vw)/ '[the god] Apis'). In Late Egyptian (1069–700 BC), the phonemes d ḏ g gradually merge with their counterparts t ṯ k ( ⟨dbn⟩ */ˈdiːban/ > Akkadian transcription ti-ba-an 'dbn-weight'). Also, ṯ ḏ often become /t d/ , but they are retained in many lexemes ; ꜣ becomes / ʔ / ; and /t r j w/ become / ʔ / at
9984-427: The headdress of Hathor beginning in the late Eighteenth Dynasty. An image of the sed festival of Amenhotep III , meant to celebrate and renew his rule, shows the king together with Hathor and his queen Tiye , which could mean that the king symbolically married the goddess in the course of the festival. Hatshepsut , a woman who ruled as a pharaoh in the early New Kingdom, emphasized her relationship to Hathor in
10112-438: The herdsman has done something to pacify her. In " The Contendings of Horus and Set ", a New Kingdom short story about the dispute between those two gods , Ra is upset after being insulted by another god, Babi , and lies on his back alone. After some time, Hathor exposes her genitals to Ra, making him laugh and get up again to perform his duties as ruler of the gods. Life and order were thought to be dependent on Ra's activity, and
10240-435: The hieroglyphic orthography, and it is frequently written as if it were / n / or / r / . That is probably because the standard for written Egyptian is based on a dialect in which / l / had merged with other sonorants. Also, the rare cases of / ʔ / occurring are not represented. The phoneme / j / is written as ⟨ j ⟩ in the initial position (⟨ jt ⟩ = */ˈjaːtVj/ 'father') and immediately after
10368-519: The hieroglyphic script, and due to historical sound changes they do not always map neatly onto Demotic phonemes . However, the Demotic script does feature certain orthographic innovations, such as the use of the sign h̭ for / ç /, which allow it to represent sounds that were not present in earlier forms of Egyptian. The Demotic consonants can be divided into two primary classes: obstruents ( stops , affricates and fricatives ) and sonorants ( approximants , nasals , and semivowels ). Voice
10496-659: The inundation therefore incorporated drink, music, and dance as a way to appease the returning goddess. A text from the Temple of Edfu says of Hathor, "the gods play the sistrum for her, the goddesses dance for her to dispel her bad temper." A hymn to the goddess Raet-Tawy as a form of Hathor at the temple of Medamud describes the Festival of Drunkenness (Tekh Festival) as part of her mythic return to Egypt. Women carry bouquets of flowers, drunken revelers play drums, and people and animals from foreign lands dance for her as she enters
10624-408: The king. She could also appear as a woman with the head of a cow. Her most common form, however, was a woman wearing a headdress of the horns and sun disk, often with a red or turquoise sheath dress, or a dress combining both colors. Sometimes the horns stood atop a low modius or the vulture headdress that Egyptian queens often wore in the New Kingdom. Because Isis adopted the same headdress during
10752-495: The king. The text describes these exotic goods as Hathor's gift to the pharaoh. Egyptian expeditions to mine gold in Nubia introduced her cult to the region during the Middle and New Kingdoms, and New Kingdom pharaohs built several temples to her in the portions of Nubia that they ruled. Although the Pyramid Texts, the earliest Egyptian funerary texts , rarely mention her, Hathor was invoked in private tomb inscriptions from
10880-464: The language's final stage of development, the Coptic alphabet replaced the older writing system. Hieroglyphs are employed in two ways in Egyptian texts: as ideograms to represent the idea depicted by the pictures and, more commonly, as phonograms to represent their phonetic value. As the phonetic realization of Egyptian cannot be known with certainty, Egyptologists use a system of transliteration to denote each sound that could be represented by
11008-471: The late Old Kingdom that connects Hathor with the "apron" of the king, reminiscent of the goddess on Narmer's garments, and suggests the goddess on the Narmer Palette is Hathor rather than Bat. In the Fourth Dynasty, Hathor rose rapidly to prominence. She supplanted an early crocodile god who was worshipped at Dendera in Upper Egypt to become Dendera's patron deity , and she increasingly absorbed
11136-468: The late periods of Egyptian history, the form of Hathor from Dendera and the form of Horus from Edfu were considered husband and wife and in different versions of the myth of the Distant Goddess, Hathor-Raettawy was the consort of Montu and Hathor-Tefnut the consort of Shu. Hathor's sexual side was seen in some short stories . In a cryptic fragment of a Middle Kingdom story, known as "The Tale of
11264-406: The latter of which it shares much with. In the earlier stages of Demotic, such as those texts written in the early Demotic script, it probably represented the spoken idiom of the time. However, as its use became increasingly confined to literary and religious purposes, the written language diverged more and more from the spoken form, leading to significant diglossia between the late Demotic texts and
11392-489: The myth of the Eye of Ra. The Eye was pacified by beer in the story of the Destruction of Mankind. In some versions of the Distant Goddess myth, the wandering Eye's wildness abated when she was appeased with products of civilization like music, dance, and wine. The water of the annual flooding of the Nile , colored red by sediment, was likened to wine, and to the red-dyed beer in the Destruction of Mankind. Festivals during
11520-414: The names of the deceased with Osiris's name to connect them with his resurrection . For example, a woman named Henutmehyt would be dubbed "Osiris-Henutmehyt". Over time they increasingly associated the deceased with both male and female divine powers. As early as the late Old Kingdom, women were sometimes said to join the worshippers of Hathor in the afterlife, just as men joined the following of Osiris. In
11648-525: The pharaoh. Hathor took many forms and appeared in a wide variety of roles. The Egyptologist Robyn Gillam suggests that these diverse forms emerged when the royal goddess promoted by the Old Kingdom court subsumed many local goddesses worshipped by the general populace, who were then treated as manifestations of her. Egyptian texts often speak of the manifestations of the goddess as "Seven Hathors" or, less commonly, of many more Hathors—as many as 362. For these reasons, Gillam calls her "a type of deity rather than
11776-456: The provinces, as a way of binding those regions to the royal court. She may have absorbed the traits of contemporary provincial goddesses. Many female royals, though not reigning queens, held positions in the cult during the Old Kingdom. Mentuhotep II , who became the first pharaoh of the Middle Kingdom despite having no relation to the Old Kingdom rulers, sought to legitimize his rule by portraying himself as Hathor's son. The first images of
11904-512: The quality of the surrounding vowels. / ʔ / is not indicated orthographically unless it follows a stressed vowel; then, it is marked by doubling the vowel letter (except in Bohairic): Akhmimic ⳉⲟⲟⲡ /xoʔp/ , Sahidic and Lycopolitan ϣⲟⲟⲡ šoʔp , Bohairic ϣⲟⲡ šoʔp 'to be' < ḫpr.w * /ˈχapraw/ 'has become'. The phoneme ⲃ / b / was probably pronounced as a fricative [ β ] , becoming ⲡ / p / after
12032-870: The reality" that the geographical location of Egypt is, of course, in Africa. While the consonantal phonology of the Egyptian language may be reconstructed, the exact phonetics is unknown, and there are varying opinions on how to classify the individual phonemes. In addition, because Egyptian is recorded over a full 2,000 years, the Archaic and Late stages being separated by the amount of time that separates Old Latin from Modern Italian , significant phonetic changes must have occurred during that lengthy time frame. Phonologically, Egyptian contrasted labial, alveolar, palatal, velar, uvular, pharyngeal, and glottal consonants. Egyptian also contrasted voiceless and emphatic consonants, as with other Afroasiatic languages, but exactly how
12160-455: The rebellious humans, but Ra decides to prevent her from killing all humanity. He orders that beer be dyed red and poured out over the land. The Eye goddess drinks the beer, mistaking it for blood, and in her inebriated state reverts to being the benign and beautiful Hathor. Related to this story is the myth of the Distant Goddess, from the Late and Ptolemaic periods. The Eye goddess, sometimes in
12288-632: The same era, and in the Middle Kingdom Coffin Texts and later sources, she is frequently linked with the afterlife. Just as she crossed the boundary between Egypt and foreign lands, Hathor passed through the boundary between the living and the Duat , the realm of the dead. She helped the spirits of deceased humans enter the Duat and was closely linked with tomb sites, where that transition began. The necropolises , or clusters of tombs, on
12416-599: The same graphemes are used for the pulmonic stops ( ⟨ ⲧ ϫ ⲕ ⟩ ), the existence of the former may be inferred because the stops ⟨ ⲡ ⲧ ϫ ⲕ ⟩ /p t c k/ are allophonically aspirated [pʰ tʰ cʰ kʰ] before stressed vowels and sonorant consonants. In Bohairic, the allophones are written with the special graphemes ⟨ ⲫ ⲑ ϭ ⲭ ⟩ , but other dialects did not mark aspiration: Sahidic ⲡⲣⲏ , Bohairic ⲫⲣⲏ 'the sun'. Thus, Bohairic does not mark aspiration for reflexes of older *d ḏ g q : Sahidic and Bohairic ⲧⲁⲡ */dib/ 'horn'. Also,
12544-433: The script was supplanted by an early version of Coptic (about the third and fourth centuries), the system remained virtually unchanged. Even the number of signs used remained constant at about 700 for more than 2,000 years. Middle Egyptian was spoken for about 700 years, beginning around 2000 BC, during the Middle Kingdom and the subsequent Second Intermediate Period . As the classical variant of Egyptian, Middle Egyptian
12672-426: The shape of Hathor's face. The menat necklace, made up of many strands of beads, was shaken in ceremonies in Hathor's honor, similarly to the sistrum. Images of it were sometimes seen as personifications of Hathor herself. Hathor was sometimes represented as a human face with bovine ears, seen from the front rather than in the profile-based perspective that was typical of Egyptian art. When she appears in this form,
12800-480: The southern Saidic dialect, the main classical dialect, and the northern Bohairic dialect, currently used in Coptic Church services. Most surviving texts in the Egyptian language are written on stone in hieroglyphs . The native name for Egyptian hieroglyphic writing is zẖꜣ n mdw-nṯr ("writing of the gods' words"). In antiquity, most texts were written on the quite perishable medium of papyrus though
12928-552: The spoken language of the time, similar to the use of classical Middle Egyptian during the Ptolemaic Period. Coptic is the name given to the late Egyptian vernacular when it was written in a Greek-based alphabet, the Coptic alphabet; it flourished from the time of Early Christianity (c. 31/33–324) , but Egyptian phrases written in the Greek alphabet first appeared during the Hellenistic period c. 3rd century BC , with
13056-527: The story implies that Hathor averted the disastrous consequences of his idleness. Her act may have lifted Ra's spirits partly because it sexually aroused him, although why he laughed is not fully understood. Hathor was praised for her beautiful hair. Egyptian literature contains allusions to a myth not clearly described in any surviving texts, in which Hathor lost a lock of hair that represented her sexual allure. One text compares this loss with Horus's loss of his divine Eye and Set 's loss of his testicles during
13184-547: The struggle between the two gods, implying that the loss of Hathor's lock was as catastrophic for her as the maiming of Horus and Set was for them. Hathor was called "mistress of love", as an extension of her sexual aspect. In the series of love poems from Papyrus Chester Beatty I, from the Twentieth Dynasty (c. 1189–1077 BC), men and women ask Hathor to bring their lovers to them: "I prayed to her [Hathor] and she heard my prayer. She destined my mistress [loved one] for me. And she came of her own free will to see me." Hathor
13312-456: The sun between her horns. She is depicted dressed in a number of ritual items as a way to denote her divine standing; a flail rises out of her back. In one image Khonsu is depicted bowing and adoring her, in the other a small Horus head lies in front of her on her dais. The goddess Mehet-Weret was featured in a number of spells in the Book of the Dead , including spell 17. In this spell she
13440-413: The sun god sailed, and they connected it with the waters from which, according to their creation myths , the sun emerged at the beginning of time. This cosmic mother goddess was often represented as a cow. Hathor and Mehet-Weret were both thought of as the cow who birthed the sun god and placed him between her horns. Like Nut, Hathor was said to give birth to the sun god each dawn. Hathor's Egyptian name
13568-463: The sun god. Coffins, tombs, and the underworld itself were interpreted as the womb of this goddess, from which the deceased soul would be reborn. Nut, Hathor, and Imentet could each, in different texts, lead the deceased into a place where they would receive food and drink for eternal sustenance. Thus, Hathor, as Imentet, often appears on tombs, welcoming the deceased person as her child into a blissful afterlife. In New Kingdom funerary texts and artwork,
13696-439: The temple's festival booth. The noise of the celebration drives away hostile powers and ensures the goddess will remain in her joyful form as she awaits the male god of the temple, her mythological consort Montu , whose son she will bear. Hathor's joyful, ecstatic side indicates her feminine, procreative power. In some creation myths she helped produce the world itself. Atum , a creator god who contained all things within himself,
13824-432: The tresses on either side of her face often curl into loops. This mask-like face was placed on the capitals of columns beginning in the late Old Kingdom. Columns of this style were used in many temples to Hathor and other goddesses. These columns have two or four faces, which may represent the duality between different aspects of the goddess or the watchfulness of Hathor of the Four Faces. The designs of Hathoric columns have
13952-644: The values given to those consonants by the neuere Komparatistik , instead connecting ⟨ꜥ⟩ with Semitic /ʕ/ and /ɣ/ . Both schools agree that Afroasiatic */l/ merged with Egyptian ⟨n⟩ , ⟨r⟩ , ⟨ꜣ⟩ , and ⟨j⟩ in the dialect on which the written language was based, but it was preserved in other Egyptian varieties. They also agree that original */k g ḳ/ palatalise to ⟨ṯ j ḏ⟩ in some environments and are preserved as ⟨k g q⟩ in others. The Egyptian language has many biradical and perhaps monoradical roots, in contrast to
14080-519: The west bank of the Nile were personified as Imentet , the goddess of the west, who was frequently regarded as a manifestation of Hathor. The Theban necropolis , for example, was often portrayed as a stylized mountain with the cow of Hathor emerging from it. Her role as a sky goddess was also linked to the afterlife. Because the sky goddess—either Nut or Hathor—assisted Ra in his daily rebirth, she had an important part in ancient Egyptian afterlife beliefs , according to which deceased humans were reborn like
14208-415: Was ḥwt-ḥrw or ḥwt-ḥr . It is typically translated "house of Horus" but can also be rendered as "my house is the sky". The falcon god Horus represented, among other things, the sun and sky. The "house" referred to may be the sky in which Horus lives, or the goddess's womb from which he, as a sun god, is born each day. Hathor was a solar deity , a feminine counterpart to sun gods such as Horus and Ra, and
14336-439: Was a common motif in Egyptian art and could represent a variety of goddesses who were identified with the Eye of Ra. When Hathor was depicted as a uraeus, it represented the ferocious and protective aspects of her character. She also appeared as a lioness, and this form had a similar meaning. In contrast, the domestic cat , which was sometimes connected with Hathor, often represented the Eye goddess's pacified form. When portrayed as
14464-461: Was a member of the divine entourage that accompanied Ra as he sailed through the sky in his barque . She was commonly called the "Golden One", referring to the radiance of the sun, and texts from her temple at Dendera say "her rays illuminate the whole earth." She was sometimes fused with another goddess, Nebethetepet , whose name can mean "Lady of the Offering", "Lady of Contentment", or "Lady of
14592-414: Was also worshipped in the temples of her male consorts. The Egyptians connected her with foreign lands, such as Nubia and Canaan , and their valuable goods, such as incense and semiprecious stones, and some of the peoples in those lands adopted her worship. In Egypt , she was one of the deities commonly invoked in private prayers and votive offerings , particularly by women desiring children. During
14720-522: Was considered the mother of various child deities. As suggested by her name, she was often thought of as both Horus's mother and consort. As both the king's wife and his heir's mother, Hathor was the divine counterpart of human queens. Isis and Osiris were considered Horus's parents in the Osiris myth as far back as the late Old Kingdom, but the relationship between Horus and Hathor may be older still. If so, Horus only came to be linked with Isis and Osiris as
14848-409: Was credited for the birth of Re, and she is also the one who protects Re, because it was believed by the ancient people of Egypt that the sun died every day and was reborn by Mehet-Weret. She was responsible for taking him into the underworld, or night because of the darkness, and then bringing him back to the world the next day, almost as if in the afterlife. The people of Egypt believed that Mehet-Weret
14976-421: Was mentioned in the Pyramid Texts . In ancient Egyptian creation myths , she gives birth to the sun at the beginning of time. In spell 17 of the Book of the Dead the god Ra is born from her buttocks. In art she is portrayed as a cow with a sun disk between her horns. She is associated with the goddesses Neith , Hathor , and Isis , all of whom have similar characteristics, and like them she could be called
15104-417: Was mother to Horus's son Panebtawy. Other children of Hathor included a minor deity from the town of Hu , named Neferhotep, and several child forms of Horus. The milky sap of the sycamore tree , which the Egyptians regarded as a symbol of life, became one of her symbols. The milk was equated with water of the Nile inundation and thus fertility. In the late Ptolemaic and Roman Periods , many temples contained
15232-428: Was published by Adolf Erman in 1894, surpassed in 1927 by Alan Gardiner 's work. Middle Egyptian has been well-understood since then, although certain points of the verbal inflection remained open to revision until the mid-20th century, notably due to the contributions of Hans Jakob Polotsky . The Middle Egyptian stage is taken to have ended around the 14th century BC, giving rise to Late Egyptian. This transition
15360-479: Was recorded; or the Afroasiatic family has so far been studied with an excessively Semitocentric approach; or, as G. W. Tsereteli suggests, Afroasiatic is a sprachbund , rather than a true genetic language family. The Egyptian language can be grouped thus: The Egyptian language is conventionally grouped into six major chronological divisions: Old, Middle, and Late Egyptian were all written using both
15488-401: Was resurrected when he copulated with Isis and conceived Horus. In solar ideology, Ra's union with the sky goddess allowed his own rebirth. Sex therefore enabled the rebirth of the deceased, and goddesses like Isis and Hathor served to rouse the deceased to new life. But they merely stimulated the male deities' regenerative powers, rather than playing the central role. Ancient Egyptians prefixed
15616-503: Was said to face in each of the cardinal directions to watch for threats to the sun god. A group of myths, known from the New Kingdom (c. 1550–1070 BC) onward, describe what happens when the Eye goddess rampages uncontrolled. In the funerary text known as the Book of the Heavenly Cow , Ra sends Hathor as the Eye of Ra to punish humans for plotting rebellion against his rule. She becomes the lioness goddess Sekhmet and massacres
15744-525: Was said to have produced his children Shu and Tefnut , and thus begun the process of creation, by masturbating. The hand he used for this act, the Hand of Atum, represented the female aspect of himself and could be personified by Hathor, Nebethetepet, or another goddess, Iusaaset . In a late creation myth from the Ptolemaic Period (332–30 BC), the god Khonsu is put in a central role, and Hathor
15872-409: Was sometimes portrayed inside the disk, which Troy interprets as meaning that the eye goddess was thought of as a womb , from which the sun god was born. Hathor's seemingly contradictory roles as mother, wife, and daughter of Ra reflected the daily cycle of the sun. At sunset the god entered the body of the sky goddess, impregnating her and fathering the deities born from her womb at sunrise: himself and
16000-530: Was taking place in the later period of the Eighteenth Dynasty of Egypt (known as the Amarna Period ). Original Old Egyptian and Middle Egyptian texts were still used after the 14th century BCE. And an emulation of predominately Middle Egyptian, but also with characteristics of Old Egyptian, Late Egyptian and Demotic, called " Égyptien de tradition " or "Neo-Middle Egyptian" by scholars,
16128-487: Was the symbolic mother of their earthly representatives, the pharaohs . She was one of several goddesses who acted as the Eye of Ra , Ra's feminine counterpart, and in this form, she had a vengeful aspect that protected him from his enemies. Her beneficent side represented music, dance, joy, love, sexuality, and maternal care, and she acted as the consort of several male deities and the mother of their sons. These two aspects of
16256-542: Was thought to have extended over the land of Punt , which lay along the Red Sea coast and was a major source for the incense with which Hathor was linked, as well as with Nubia, northwest of Punt. The autobiography of Harkhuf , an official in the Sixth Dynasty (c. 2345–2181 BC), describes his expedition to a land in or near Nubia, from which he brought back great quantities of ebony , panther skins, and incense for
16384-547: Was used as a literary language for new texts since the later New Kingdom in official and religious hieroglyphic and hieratic texts in preference to Late Egyptian or Demotic. Égyptien de tradition as a religious language survived until the Christianisation of Roman Egypt in the 4th century. Late Egyptian was spoken for about 650 years, beginning around 1350 BC, during the New Kingdom of Egypt . Late Egyptian succeeded but did not fully supplant Middle Egyptian as
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