GODDESS CULTS IN EGYPT BETWEEN 1070BC AND 332 BC

by

NINA MAY WAHLBERG

A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY

Department of Ancient History and Archaeology School of Historical Studies The University of Birmingham September 2002

ABSTRACT

This is a study of female divinity in Egypt between 1070 and 332 BC. It centres on the examination of thirteen goddesses,Isis, Nephthys, Nut, Tefnut, Hathor, Sekhmet, Bastet, Mut, Wadjet, Nekhbet, Neith, Serket and Maat. Their iconography, mythology and worship patterns, such as the spheres of human experience in which they appeared and how their cults were distributed, have been surveyed. This demonstrated that goddessescould be involved in all spheres of human activity, ranging from royal interaction with goddesses,through official temple cults with priesthoods and festivals, to private individuals requesting aid from a goddess. The study found that the roles and applications of individual goddessesoften overlapped with those of others and that syncretistic association of goddesseswas a prominent feature of the religion in the period. It also found however, that this did not result in all the goddesses being freely interchangeable. No goddess should be seen as simply one aspect of another, greater deity. There was variation in which goddesseswere linked, depending on the context, from be distinguishable individual the others. traits to they and all retained enough

ACKNOWLEDGEMENTS

I would like to thank my supervisor Dr Anthony Leahy for his invaluable help and advice throughout the writing of this thesis. Henry Buglass' help with the production of the maps was most gratefully received. My thanks also go to Daniel Lines for Egyptian language tuition and Christopher Naunton for assistance with some references. I must also acknowledge Gareth Sears, Helena Berry and Rachel Ives for many fruitful discussions and for providing a place to stay in Birmingham when necessary.I am grateful to Anna Wahlberg for technical help and moral support. My most heartfelt thanks go to Matt Sutherland for his endless patience, support and encouragement, and for proof reading my work. Finally, I would like to thank my parents, Benny Wahlberg and Agneta Wedbom for their encouragement and the financial and moral support without which this thesis would never have been possible.

CONTENTS
1 INTRODUCTION 2 ICONOGRAPHY 2.1.1 Introduction 2.1.2 Physical iconography 2.1.3 Textual iconography 2.1.4 Sources 2.2 Isis 2.2.1 Representations of Isis 2.2.2 Epithets of Isis 2.3 Nephthys

2.3.1 Representations of Nephthys 2.3.2 Epithets of Nephthys

2.4 Nut 2.4.1 Representations of Nut 2.4.2 Epithets of Nut 2.5 Tefnut 2.5.1 Representations of Tefnut 2.5.2 Epithets of Tefnut 2.6 Hathor 2.6.1 Representations of Hathor 2.6.2 Epithets of Hathor 2.7 Sekhmet 2.7.1 Representations of Sekhmet 2.7.2 Epithets of Sekhmet 2.8 Bastet 2.8.1 Representations of Bastet 2.8.2 Epithets of Bastet 2.9 Mut

2.9.1 Representations of Mut 2.9.2 Epithets of Mut 2.10 Wadjet

2.10.1 Representations of Wadjet 2.10.2 Epithets of Wadjet 2.11 Nekhbet 2.11.1 Representations of Nekhbet 2.11.2 Epithets of Nekhbet

2.12 Neith
2.12.1 Representations of Neith 2.12.2 Epithets of Neith 2.13 Serket 2.13.1 Representations of Serket 2.13.2 Epithets of Serket 2.14 Maat 2.14.1 Representations of Maat 2.14.2 Epithets of Maat 2.15 Conclusion

3 MYTHOLOGY
3.1.1 Introduction 3.1.2 Sources 3.2 Isis 3.2.1 Family relations of Isis 3.2.2 Isis and Osiris; Isis as mourner, protector and generator of life 3.2.3 Isis and Horus; the loving mother, protector and magician 3.2.4 Isis as the sister; affection and aggression

80 80 81 85 85 88

91
95 96 98 98 99 101 101 102 105 105 106 107 107 109 111 113 113 114 115 117 117 118 119 121 121 121 122 123 123 123 124 125 126 127 128

3.2.5 Celestial aspectsof Isis 3.3 Nephthys

3.3.1 Family relations of Nephthys 3.3.2 Nephthys as the sister companion 3.4 Nut 3.4.1 Family relations of Nut 3.4.2 Celestial aspects of Nut 3.5 Tefnut 3.5.1 Family relations of Tefnut 3.5.2 Celestial aspects of Tefnut 3.6 Hathor 3.6.1 Family relations of Hathor 3.6.2 Celestial aspects of Hathor 3.6.3 Hathor goddess of love and joy 3.7 Sekhmet 3.7.1 Family relations of Sekhmet 3.7.2 Sekhmet; aggressive and benevolent goddess 3.8 Bastet 3.9 Mut 3.9.1 Family relations of Mut 3.9.2 Mut as the creator 3.9.3 Mut; ruler, aggressor and protector 3.10 Wadjet 3.10.1 Family relations of Wadjet 3.10.2 Celestial aspects of Wadjet 3.10.3 Wadjet as the Nurse of Horus 3.11 Nekhbet 3.12 Neith 3.12.1 Family relations of Neith 3.12.2 Neith as a primeval creator 3.12.3 Celestial and aggressive aspects of Neith 3.13 Serket 3.14 Maat 3.15 Conclusion

4 EXPRESSIONS OF WORSHIP 4.1 Introduction 4.2 Royalty and the goddesses 4.2.1 Kings and goddesses 4.2.2 Royal females and goddesses 4.3 Temple cult 4.3.1 Temple officials 4.3.1.1 Isis 4.3.1.2 Nephthys 4.3.1.3 Nut 4.3.1.4 Tefnut 4.3.1.5 Hathor 4.3.1.6 Sekhmet 4.3.1.7 Bastet 4.3.1.8 Mut 4.3.1.9 Wadjet 4.3.1.10 Nekhbet 4.3.1.11 Neith 4.3.1.12 Serket 4.3.1.13 Maat 4.3.1.14 Temple officials; summary 4.3.2 Cult geography 4.3.3 Rituals and festivals 4.3.4 Ritual objects 4.3.5 Special features of temple cults 4.3.5.1 The Birth House

4.3.5.2The fabrics of Neith

4.3.6.1 Temple cult in the service of individual humans; oracles and donations

138 138 139 139 148 151 151 153 156 156 157 157 160 162 163 168 168 169 171 172 173 177 184 194 197 197 199 200

4.3.6.2 Cursesin protection of donations 4.3.7Animal cult

4.4 Funerary cult 4.4.1 Funerary rituals 4.4.2 Funerary goddessesand their functions 4.5 Informal worship 4.5.1 Healing, aiding and protective magic 4.5.2 Personal names 4.6 Conclusion 5 GODDESSES, SAMENESS AND DIFFERENCE 6 CONCLUSION APPENDIX 1 Geographical list 1.17w-rq - Philae 1.2 Bhdt - Edfu 1.3 Nhb and Fg - El-Kab and Fag 1.4 Nhn - Hierakonpolis

205 206 209 209 210 216 217 223 236 248 260 264 264 264 265 265

Isis, Hathor Isis Nekhbet, Hathor, Sekhmet Nekhbet

267

1.5 Sni - Esna 1.6 I'gn - Agny

1.7Pr-Hwthr - Gebelein
1.9 Wist - Thebes

1.8 7wnw - Hermonthis, Armant

1.10 Kargeh oasis, the Hibis temple

1.11 Gbtyw - Coptos 1.12 Snd - The Acacia 1.13 7wn(t) - Dendera 1.14 Hwt-shm -Diospolis Parva, Hiu 1.15 Pr-d3d3 1.16 Bnw 1.17 3bdw - Abydos 1.18 Tny - Thinis, Girga 1.19 7pw, Hnt-Mnw - Panopolis, Akhmim 1.20 W3dt 1.217nmt 1.22 Mgbt (Pr-Mwt) 1.23 Pr-Wdy 1.24 Mdd(ny) 1.25 Qis - Cusae, E1-Qusiya 1.26 Flmnw - Hermopolis, El-Ashmunein 1.27 Nfrwsy 1.28 Niwt-n-iht 1.29 Bahria oasis 1.30 Sp3

1.31Nn-nsw- Herakleopolis,Ehnasya 1.32Nbyt - Bilifya

1.33 N3rrf 1.34 T3-1t,Sdt Fayum -

Neith, Hathor Hathor Hathor Isis, Nephthys, Bastet, Mut Mut, Isis, Bastet, Hathor, Maat, Sekhmet Mut, Hathor, Isis, Nephthys, Tefnut, Wadjet, Sekhmet, Nekhbet, Neith Isis Hathor, Sekhmet Hathor, Sekhmet Hathor, Isis, Nephthys Hathor, Sekhmet Hathor Isis, Sekhmet, Bastet, Wadjet, Tefnut Isis, Mut, Maat Hathor, Bastet Mut Mut Hathor Hathor Hathor Isis, Mut Hathor Isis Bastet, Isis Wadjet Hathor, Wadjet Wadjet Isis, Nephthys Neith, Isis, Sekhmet

267 268 268 269 269

273

274 275 275 276 277 278 278 279 280 280 281 281 282 282 283 283 284 284 285 285 285 286 287 288

1.35 Tpy-ihw - Aphroditopolis, Atfih 1.36 Nht, Nht rsyt - The Sycamore, The

Hathor Hathor
Sekhmet, Bastet, Isis, Mut, Hathor, Neith, Nut

289 289
290

SouthernSycamore

1.37 Mn-nfr, 7nb-hd, mnh-t3wy, Tnnt Memphis

1.38S3hw-R , Sht-Rr- Abusir

1.39 rbwy-ntrw - The horns of the gods 1.40 Giza 1.417wnw - Heliopolis

1.42 Htpt Shm 1.43 /Shnt - Letopolis, Ausim 1.44 Rhs3w 1.45 S3t

1.46Pr-Hwthr-nbt-mfkt - Kom Abu Billo 1.47Km-wr - Athribis, Tell Atrib

Sekhmet Mut Isis Isis, Nephthys, Wadjet, Bastet, Mut, Hathor, Tefnut, Nut Hathor Wadjet, Isis Sekhmet Sekhmet Hathor Isis, Neith, Hathor, Nut,

294 295 296 297

298 299 299 299 300 300

1.48T3-snwt-n-inb-hd 1.49Pr-Spd - Saft el-Henna

Wadjet, Sekhmet Wadjet

Isis, Hathor Bastet, Isis, Wadjet Isis Hathor, Sekhmet, Wadjet Isis Sekhmet Wadjet, Hathor, Serket Isis, Hathor Mut Isis, Neith Neith, Isis, Bastet, Sekhmet, Serket, Hathor Isis, Neith, Serket Isis Mut Serket Wadjet, Nekhbet Isis

301
302 302 303 304

1.50 Pr-B3stt - Bubastis, Tell Basta

1.5173t-hnw - Leontopolis, Tell el-Muqdam 1.52'Im3w - Kom el-Hisn

1.53Sdn
1.54 Kom Firin

1.557mt,Pr-W3dt- Tell Far'un, Nabasha

1.56 Ddw - Busiris, Abusir 1.57 Drnt - Tanis, San el-Hagar

305 306 306 307 307 308 308

1.58Pr-b3-nb-ddt- elendes,Tell el-Rub'a 1.59Saw- Sais,Sael-Hagar

1.60Hbyt - Behbeit el-Hagara 1.61R-nfr(t) - Tell Balala 1.62T3-bnrt 1.63Qdm

1.64 P and Dp, Pr-W3dt - Buto, Tell el-Fara'in 1.65 3h-bit - Chemmis BIBLIOGRAPHY ILLUSTRATIONS

310 311 311 312 312 313 315 345

LIST OF ILLUSTRATIONS
Figure 1. Goddess in sheath dress with tripartite wig, N. De Gans Davies, The Hibis Temple in the el-Khargeh Oasis III, The Decoration (New York, 1953), pl. 4. Figure 2. Goddess with wig and ribbon, De Garis Davies, Hibis III, pl. 20. Figure 3. Goddess seated on a ball, wearing wig, circlet and uraeus on her brow, De Garis Davies, Hibis III, pl. 3. Figure 4. Goddess standing in the protective pose, wearing vulturecap, Hathor Crown with pendant uraeus and dress with wings wrapped around her body, De Garis Davies, Hibis III, pl. 54. Figure 5. Goddess with lion head, standing in protective pose and wearing sun disk, from the tomb of B3-n-iwty, A. Fakhry, The Egyptian Deserts, Bahria Oasis I (Cairo, 1942), 80, fig. 36. Figure 6. Goddess with lion head wearing the sun disk with pendant uraeus, De Gans Davies, Hibis III, pl. 61. Figure 7. Goddess wearing Hathor Crown, De Gans Davies, Hibis III, pl. 61. Figure 8. Isis as a cow with Plumed Hathor Crown with ostrich from the temple of Bastet at Bubastis L. Habachi, plumes, Tell Basta (Cairo, 1957), 62, fig. 16. Figure 9. Goddess wearing Plumed Hathor Crown with falcon plumes, De Garis Davies, Hibis III, pl. 9. Figure 10. Goddess wearing tripartite wig and the White Crown, De Gans Davies, Hibis III, pl. 11. Figure 11. Goddess wearing the Red Crown, De Gans Davies, Hibis III, pl. 2. Figure 12. Goddess wearing the Double Crown on top of a vulturecap, De Garis Davies, Hibis III, pl. 13. Figure 13. Goddess wearing Atef Crown, De Gans Davies, Hibis III, pl. 4. Figure 14. Sekhmet with lion head wearing Atef Crown with curly ram horns, De Garis Davies, Hibis III, pl. 5. Figure 15. Goddess with wings attached to her arms and a west-sign f-Mwt in the tomb of on her head, from the chamber of mnh. Psusennes,P. Montet, La necropole royal de Tanis II, Les constructions et le tombeau de Psousennes Tanis (Paris, 1951), pl. XXXVIII. Figure 16. Nut with wings attached to her arms and sun disk on her head, Cairo JE 31566, A. Rowe, `New Light on Objects Belonging to the Generals Potasimto and Amasis in the Egyptian Museum', ASAE 38 (1938), pl. XXII. Figure 17. Neith, lady of Sais, suckles Darius I, while Hathor attends to him, De Garis Davies, Hibis III, pl. 13. Figure 18. Isis on a nbw-sign in a gesture of mourning, wearing wig, ribbon, circlet supporting the throne of her name, on the feet of the coffin of Psusennes,Montet, Tanis II, pl. CVI. 345

345 345 345

345

345 345 345

345 346 346 346 346 346 346

346

347 347

Figure 19. Isis wearing wig and side-lock suckling her son,De Gans Davies,Hibis III, pl. 20. Figure 20. Scenefrom the Karnak chapelof Osiris-nb-mnh, showing Isis andNephthysas birds on gold signsflanking a dd-

347 347

her by Neith, They to wearing nameare attended pillar. sign vertically, and Serket, wearing the scorpion on a stand, J. Leclant, Recherches sur les monuments de la XXVe Dynastie (Paris, 1965), 31, fig. 6. Figure 21. Isis as human headed bird, De Gans Davies, Hibis III, pl. 4.347 Figure 22. Isis as a hippopotamus, De Gans Davies, Hibis III, pl. 4.347 348 Figure 23. Nut with her body replaced by an Isis-knot, and wearing a from head, her her disk coffin containing name on sun Cairo CG 41042, J. Baines, Fecundity Figures. Egyptian Personifications and the Iconology of a Genre (Warminster, 1985), 61, fig. 39. 348 Figure 24. Bird hovering over the erect phallus of Osiris lying on a bier in a shrine, De Gans Davies, Hibis III, pl. 3. 348 Figure 25. Nephthys wearing vulture-cap and her name crown, De Garis Davies, Hibis III, pl. 54. 348 Figure 26. Nut, wearing her name-signs on her head and holding her hand up in a gesture of protection over Geb, in the tomb of B3-n-iwty, Fakhry, Bahria I, 83, fig. 40. 348 Figure 27. Nut as the sky, arching over Geb, the earth, and supported by Shu, from unknown coffin, H. Te Velde, `The Theme of the Separation of Heaven and Earth in Egyptian Mythology', Studia Aegyptiaca 3 (1977), 164. 349 Figure 28. Nut as a hippopotamus headed mummy with a feather on her head, from papyrus Cairo S.R.IV. 952, A. Piankoff, The

Litany of Re (New York, 1964), 107. from Crown, Hathor Figure 29. Nut as a tree goddess, the wearing zur papyrusCairo JE 40017, H. Refai, `berlegungen Baumgttin', BIFAO 100 (2000), 389, fig. 6. Figure 30. Tefnut, with her name-signs resting on a circlet and Fakhry, her head, in B3-n-iwty, the tomb of vulture-capon Bahria I, 83, fig. 43.
Figure 31. Tefnut, lion headed with wig and wd3t-eye on head, Davies, Hibis III, pl. 20. holding bow and arrow, De Garis Figure 32. Hathor wearing a crown composed of curly ram horns, sun disk and two curls, De Garis Davies, Hibis III, pl. 3. Figure 33. Hathor with cow head and Plumed Hathor Crown, De Garis Davies, Hibis III, pl. 3. Figure 34. Hathor as a fish lying on a plinth, De Gans Davies, Hibis III, pl. 4. Figure 35. The Hathor head wearing a temple facade and curls crown, De Gans Davies, Hibis III, pl. 4. Figure 36. Hathor as a cow coming out of the mountainside, wearing a plumed Hathor Crown, in the tomb of Psusennes,Montet, Figure 37. Sekhmet wearing headdress composed of two plumes and a disk, De Garis Davies, Hibis III, pl. 5.

349

349

349 349 349 349 349 350

Tanis II, pl. XLI.

350

Figure 39. Bastet as lion headed female wearing tripartite wig, Naville, Bubastis, pl. XLVII G". Figure 40. Lion headed goddess with large uraeus on top of her head, De Garis Davies, Hibis III, pl. 4. Figure 41. Bastet as cat headed female, Walters Art Gallery, Baltimore, inv. 54.408, Steindorff, Walters Art Gallery, pl. XCI. Figure 42. Goddess with temple facade crown with curls, De Garis Davies, Hibis III, pl. 17. Figure 43. Mut as a vulture wearing the Double Crown, De Gans Davies, Hibis III, pl. 3.

Figure 38. Sekhmetasa lion lying on a plinth, De Gans Davies, Hibis III, pl. 3.

350
350 350 350

351 351

Figure 44. Mut as ithyphallic lion headedgod, De Garis Davies, Hibis III, pl. 2.

351
351

Figure 45. Mut, as a female with scull-cap and wd3t-eye on her head, as a falcon headed female wearing the White Crown and sun disk and as a cat, De Gans Davies, Hibis III, pl. 3. Figure 46. Mut wearing a scull-cap and closefitting robe, De Gans Davies, Hibis III, pl. 3. Figure 47. Mut with a shrine balancing on her head, De Gans Davies, Hibis III, pl. 3. Figure 48. Wadjet as a cobra wearing the Red Crown and Nekhbet as a vulture wearing the Atef Crown, flanking an empty cartouche, De Garis Davies, Hibis III, pl. 9. Figure 49. Wadjet as a lion headed cobra, De Garis Davies, Hibis III, pl. 4. Figure 50. Wadjet as a winged serpent, on papyrus Cairo JE 40017,351 A. Piankoff N. Rambova, Mythological Papyri (New York,

351 351 351

351

1957),pl. 8. Figure 51. Nekhbetas a vulture flying over the headof Darius I, De GansDavies,Hibis III, p1.56. pl. XLVIIG'.

352
352

Figure 52. Nekhbet as a cobra wearing the White Crown, in the temple of Bastet at Bubastis, E. Naville, Bubastis (London, 1891),

Figure 53. Nekhbet as a vulture wearing an Atef Crown and as a falcon headed female wearing a sun disk, De Gans Davies, Figure 54. Mummiform Neith wearing her name-sign horizontally on a circlet, on papyrus Cairo JE 95878, R. El-Sayed, La deesseNeith de Sats II (Cairo, 1982), pl. VII doc. 434. Figure 55. Mummiform Maat with a feather replacing her head, De Gans Davies, Hibis III, pl. 3.

352

Hibis III, pl. 4.

352

352

Figure 56. Neith as a vulture with a mnit aroundher neck, Coffm Leiden M 3, El-Sayed,Neith II, pl. VII doc. 424.

352
353 353

Figure 57. Serket with scorpion on stand on her head, De Garis Davies, Hibis III, pl. 20. Figure 58. Serket as a lion and crocodile headed female, on papyrus Cairo JE 40017, Piankoff, Rambova, Mythological Papyri,

pl. 8.

Figure 59. Maat asa femalewith feather,wig and ribbon on her head, in the tomb of B3-n-iwtyFakhry,Bahria I, 90 fig. 48.

353
353 354 354

Figure 60. Moon scene from the tomb of B3-n-iwty in the Bahria oasis, Fakhry, Bahria I, 72 fig. 32. Figure 61. Moon scene from the tomb of 13yty in the Bahria oasis, Fakhry, Bahria I, 136 fig. 106. Figure 62. Atum-Re-Harakhte holding Geb and Nut, De Gans Davies, Hibis III, pl. 3.

Figure63. Neith shootingarrows,with crouchingbound person,Cairo JE 41476and Cairo JE 34545,El-Sayed,Neith II, pl. XI,
doc. 679a and b. Map 1. Cult distribution in Upper Egypt. Map after J. Baines, J. Mlek, Atlas ofAncient Egypt (Abingdon, 1980), 71,109,121. Map 2. Cult distribution in Lower Egypt. Map after M Bietak, Tell elDab `a II. Der Fundort im Rahmen einer Archologisch-

354

Ostdelta des Untersuchung gyptische ber geographischen (Vienna, 1975),168, fig. 36.

1 INTRODUCTION The most prominent positions in Egyptian religion were held by male deities, for king funerary Osiris, Amun Re, the the of god, sun and creator, pre-eminent example the gods and for a substantial period the pre-eminent royal god, and Horus, royal god and foremost deity in healing and magic. These gods were however, surrounded by female deities who complemented them and were essential to their meanings and cults. This thesis is concerned with the nature of female divinity, which in addition to in to the stand alone and certain goddesses complementing male gods also allowed circumstances hold positions elevated above their male counterparts. A number of studies of goddesseshave focused on individual goddessesor ' The goddessesof the period of 1070 to 332 BC have female divinity. aspects of in however, thesis this aims, some measure, to and remained comparatively unstudied because been imbalance. dates have These they clearly heralded that chosen, not address because did but in they marked political they not, changes religion, which significant developments which led to alterations in the Egyptian culture. 1070 BC saw high increasingly had by kingship, begin be Libyans, including to taken settled who offices, 2 Ramesside Period. They New Kingdom in Egypt throughout the and especially the for hold the throughout to country nearly came royal power and positions of authority 400 years. They were followed by Nubian kings, who were steeped in Egyptian 3 in The Assyrian invasion and had it Nubia. tradition and adapted to their own needs then the Saite Dynasty, whose ancestors were probably Libyans resident in Egypt for
I Examples of such works are: J. Bergman, Ich bin Isis - Studien zum memphitischen Hintergrund der griechischen Is isaretalogien (Uppsala, 1968), M. Mnster, Untersuchungen zur Gttin Isis - vom Alten Reich bis zum Ende des Neuen Reiches (Berlin, 1968), P. Derchain, Hathor quadrifrons. Recherches sur la syntaxe d'un mythe egyptien (Istanbul, 1972), S-E. Hoenes, Wesenand Kult der Gttin Sachmet (Bonn, 1976), R. El-Sayed, La deesseNeith de Sais, 2 volumes (Cairo, 1982), A. Forgeau, 'Pretres isiaques: Essai d'anthropologie religieuse', BIFAO 84 (1984), 155-87, F. von Knel, Les pretres-oudb de Sekhmet et les conjurateurs de Serket (Paris, 1984), S. B. Johnson, The Cobra Goddess ofAncient Egypt, Predynastic, Early Dynastic and Old Kingdom Periods (London and New York, 1990), G. Pinch, Votive Offerings to Hathor (Oxford, 1993), B. Lesko, The Great Goddessesof Egypt (Norman, 1999). 2 A. Leahy, `The Libyan Period in Egypt: An Essay in Interpretation', Libyan Studies 16 (1985), 51-65. K. A. Kitchen, `The Arrival of the Libyans in Late New Kingdom Egypt', for the nature of the contact with and integration of the Libyans into Egyptian society, and D. O'Connor, `The Nature of Tjemhu (Libyan) Society in the Later New Kingdom', for a model of Libyan society outside Egypt and its contacts with Egypt, M. del Carmen Perez Die in `Fouilles recentes Heracleopolis Magna' for evidence of men with Libyan origin and retaining Libyan titles such as `great chief of the Ma', holding prominent offices at Herakleopolis Magna in the Twenty-second Dynasty, and A. Leahy, `Abydos in the Libyan Period' for Abydos and its relationship with surrounding areas in the period: all in A. Leahy (ed.), Libya and Egypt c 1300-750 BC (London, 1990). ' For the Nubian adoption of Egyptian language, iconography, traditions, and religion, and the ways that they adapted them to fit their own worldview and needs see L. Trk, The Image of the Ordered World in Ancient Nubian Art. The Construction of the Kushite Mind (800 BC-300 AD) (Leiden, Boston, Cologne, 2002), passim.

first Persian by line Saite The the Nubian the to time, ended was put an end rule. some invasion, which led to Egypt being governed by vassals of the Persian Empire, brief by in kings. They be by last turn a the were replaced native replaced eventually to in 332 BC, Great invasion, Alexander Persian the which the conquest of and second has been Greeks. This the foreign in the as chosen under a new period of rule resulted to Ptolemaic because the the managed native ruler rule no start of after cut-off point is It for Egypt the the era. of ancient end any prolonged period until regain the power of in foreign in to presence earlier periods, the sustained and relatively visible, compared Egypt, and the turbulence of the times which makes this era of Egyptian history so fascinating. The study aims to evaluate what female divinity of primary standing, as opposed to demons and minor goddesseswho only functioned in very limited contexts, was like, deities, interacted it how different forms took, each other and male with goddesses what female from be the deities Male study of this throughout excluded cannot period. divinity, as both genders shared the divine sphere and were constantly interacting. They in in to in however, they relation the placed were which contexts appear only will goddesses,thus helping to illustrate aspectsof them. More specifically, the aim of this study is, for the period between 1070 and 332 BC, to examine the accuracy and validity of statements such as these:
"Hathor or Isis -the names are interchangeable"5 "As he [Horns] rests, a baby in the marshes, he is watched over ... by the Great Goddesses of the Delta, Nephthys, Sekhat-Hor, Neith and Selkis (Serket), who are really forms of the supreme Goddess and sky beings."6

" deity. "Ultimately, they were all regarded as aspects of the same

For the Nubian and Assyrian situation see H. von Zeissl, thiopien undAssyrer in gypten, Beitrge zur Geschichte der gyptischen (Glckstadt, 1944), and K. A. Kitchen, The Third Intermediate Sptzeit" Period in Egypt (1100-650 BC) (Warminster, 1996), 378-404, with revised dates, especially for the reign of Tanutamani.

' It T. RundleClark, Myth and Symbol in Ancient Egypt (London, 1959),89. 6 RundleClark, Myth and Symbol, 188.

7 Said about lioness goddesses by J. Mlek, The Cat in Ancient Egypt (London, 1993), 97. This is a popular book about cats in ancient Egypt, and no attempt is made to qualify the statement or provide evidence to back it up.

"the diffusion of the conception of the `dangerous goddess' in the theology of the Late Period... demonstrates the richness of ideas and confusion of concepts which characterize Egyptian religion particularly in the identification and overlapping of the

forms and roles of deities."8

"The idea of a being's multiple manifestations was also important in the cult. A deity in form. Yet if disposed, in the that the cult received a cult statue and, well was manifest deity's being was not exhausted by any one manifestation. "9

The issues here are whether there can be said to be a supreme goddess in Egypt, if any two or more goddessescan be said to be the same, if some functioned as aspects of others, whether it is appropriate to describe Egyptian religious thinking as confused, and if multiple manifestations were important to the cults of goddesses. In order to discover the truth, or lack of it, in these statements, and to evaluate for 332 BC female divinity between 1070 thirteen goddesses were selected and primary study: Isis, Nephthys, Nut, Tefnut, Hathor, Sekhmet, Bastet, Mut, Wadjet, Nekhbet, Neith, Serket and Maat. All of these can be termed `primary' because in addition to having official temple cults, all fitted into one or more of the following categories: royal cult, funerary cult, informal worship such as healing (for meaning of worship and the classification of informal worship for the purposes of this study see 4), or personal worship. They also have more than one iconographic characteristic, and some form of recognizable mythology. A few other goddessescould have qualified, for example Taweret, Amunet limited in for being but Mehyt, they more scope within the period. and were excluded Taweret had no known priesthood, Amunet was basically localised to Thebes and very elusive in mythology, and the latter was also the case with Mehyt. The thirteen goddessesselected covered the whole range of Egyptian religious awareness,from cosmology through funerary cult to personal appeals for help from deities, and their study can therefore highlight most aspects of the Egyptian conception of female divinity. The pictorial and textual iconography, mythology, and expressions of their worship will be examined in order to do this. `Expressions of worship' is the

8 T. G. H. James, `A Wooden Figure of Wadjet with Two Painted Representations of Amasis', JEA 68 (1982), 159. 9 J. Baines, `Society, Morality, and Religious Practice', in B. E. Shafer (ed.), Religion in Ancient Egypt, Gods, Myths, and Personal Practice (London, 1991), 145.

definition used for all human interaction with the goddesses,on a royal, official and is important level. It to note that when expressions of personal religion are personal discussed, these relate to people who have left an identifiable record of their practices. The nature of Egyptian society, and the preservation and excavation of the Egyptian archaeological record, has resulted in them being almost exclusively of high and middle class. Working and farming classes are almost absent in the record and very little that is not speculative can be said about them. Due to the time and space limitations on the thesis it has been restricted to the study of the goddesseswithin the confines of what is traditionally called Egypt, Mediterranean from first in to the the the coast, and the Red south stretching cataract Sea in the east and the oases in the west. Further, only cultic expressions for which in both be found the preceding and the or within period under study, evidence can from have been included. Evidence the surrounding periods is very succeeding periods useful in interpreting the, often fragmentary, material from within it and has been both New Kingdom in feature be identified When the and the a of cult can utilized. Graeco-Roman Period it is quite likely that it was transported from one to the other through continual use, even though it is conceivable that it had died out, and was later before known from features Those either or after this of religion which are only revived. level due it, have been been during but have to the greater omitted present period may of uncertainty compared to those in evidence both before and afterwards. Egyptian religion was by its nature inclusive, and foreign deities were adopted and worshipped alongside the native pantheon. Foreign deities, such as Baal, Astarte and Reshep, an originally Syria-Palestinian god, were present in the New Kingdom, and Cretan and Semitic magical spells were included in Egyptian corpuses.1The Hibis temple sanctuary (for details on the temple and sanctuary see 2.1.4) contained depictions of Astarte and Reshep, who was called `lord of Herakleopolis', Nn-nsw. l 1 The influence of Egyptian religion on immigrants can be seen on a funerary stela with strong Persian influence showing Isis, Nephthys, and Anubis attending to the dead, and stelae with Carian influence and inscriptions depicting a winged Isis encircling the Apis

10This was pointed out by R. K. Ritner, `Horns on the Crocodiles: A Juncture of Religion and Magic in Late Dynastic Egypt', in W. Simpson (ed.), Religion and Philosophy in Ancient Egypt (New Haven, 1989), 104-5. 11N. De Garis Davies, The Hibis Temple in the el-Khargeh Oasis III, The Decoration (New York, 1953), pl. 3; U. Cruz-Uribe, The Hibis Temple Project I (San Antonio, 1988), 11.

(for this iconography see 2.1.2 and 2.2.1). 12What the contribution to Egyptian religion least is This less is her borders foreign the at clear. was groups settled within of various inherent due to the conservatism of the textual and pictorial records of the partially religion, which resulted in the outwardly trappings of the cult remaining very consistent throughout the span of the Pharaonic religion. This thesis will nonetheless attempt to impact had Egyptian foreign influence, in if the any society, evident other areas of chart on the religion of the period. In the following text Egyptian transliterations have been used for Egyptian language have equivalents, such as mart the concept obvious modem concepts which no instrument. They type the and necklace musical of of primeval world order and mnit a have also been used for hieroglyphic signs discussed, and for place-names when included in translations from ancient texts. In discussions however, the place-names be Greek, Latin literature, in frequently Egyptological they modem, used modem most for been have Egyptian ease of reading. adopted versions of words, or anglicised

'2 The Persian stela (SCA object register no. 001, NMS no. GM. NW. XS2-C1-003) was found in the Gisr el-Mudir enclosure at Saqqara and the Persian influence is seen mainly in the dress and equipment of the seated man in the lower register of the stela, but also in the shape of the bier and figures, I. Mathieson, E. Bettles, S. Davies, H. S. Smith, `A Stela of the Persian Period from Saqqara', JEA 81 (1995), 28-32,40. They also argued that the stela most likely belonged to the first Persian Period in Egypt. The Carian stelae are BM 67235 and H5-1225 kept at Saqqara, 0. Masson, Carian Inscriptions from North Saqqara and Buhen (London, 1978), 22-3,70-1,80, pl. XXXIII. Below the scene depicting Isis, both stelae have one in a non-Egyptian style representing a dead person on a bed and mourners, which make it clear that they were of a funerary nature.

2 ICONOGRAPHY 2.1.1 Introduction Iconography is, for the purpose of this study, defined as the way a goddess was depicted and the epithets applied to her. Her body and facial forms, animal or human, by held determining attributes such as crowns, sceptres and other objects combined with her, are herein called the physical iconography. The epithets: succinct captions used to describe important characteristics of the goddesses,are the textual iconography. The different iconography the to physical combination of two parts of vary with regard iconographic features and the combination of those and different epithets, and depend indicative Together they of some of the most vital their are presumably context. on facets The in for they the of the the appear. which context goddess aspects of iconography of a goddess were indicative of varying parts of her persona, but no one 13 it, the whole of and they were complementary, not mutually exclusive. symbolised Each goddess had varying manifestations, which depended on what each depiction tried to convey to the worshipper. This chapter aims to explore what forms the iconography of the individual how investigate is further the A to they took aim signified. and what goddesses iconographies of the different goddessescorresponded to each other. Few of the iconographic features were exclusive to one goddess and many were used for several of them. The examples used in this chapter are therefore, unless otherwise stated, ones that in have been Exceptions by identify inscriptions the that made a goddess name. carry few caseswhen the headdress or other feature can, with a fair degree of certainty, be identified as belonging to only one goddess.

2.1.2 Physical iconography The basic form of the goddesseswas that of a young slender female, wearing a form head her (Figure 1). This dress tripartite was often wig on sheath and with a 14On top of the wig different head combined with an animal or other elaboration. headdresseswere generally placed, which made a statement about the nature of the
13E. Hornung, E. Conceptions of God in Ancient Egypt. The One and the Many, translated by J. Baines (London, Melbourne, Henley, 1983, original first published 1971), 113. R van Walsem, `The Struggle Against Chaos as a "Strange Attractor" in Ancient Egyptian Culture. A Descriptive Model for the "Chaotic" Development of Cultural Systems', in J. van Dijk (ed.), Essays on Ancient Egypt in Honour of Herman Te Velde (Groningen, 1997), 320-3. 14The term basic representation / form here refers to the female or animal or composite body form most frequently used for any one goddess, to which headdressesand ornaments were added.

2) (Figure The tied the these or a circlet a of around wig were goddess. simplest ribbon placed on top of it (Figure 3). The circlet could be plain or composed of a series of rearing cobras and was sometimes worn on its own, but more frequently formed a base for crowns. These adornments were often combined with other headdresses.This section introduces the most widely used headdresses. The uraeus (Figure 3): The uraeus is the rearing cobra frequently depicted on the forehead of kings and deities. 15It was a guise of the daughter of the sun god, whose prime function was to protect her father and perform any aggressive duty he assigned to her. 16The image of the uraeus held solar and protective connotations and was placed on the head of the king to illustrate that he benefited from its protection. It functioned as a 17 inherent in divine beings. As such it became a general mark of the sign of the power royalty and divinity, but also signified that the deities who wore it could rely on the protection of the uraeus. The rearing cobra was an hieroglyphic goddess determinative, which emphasisesthat its power was of a female nature. The vulture-cap (Figure 4) consists of a vulture placed on top of the head, with its wings trailing down along the cheeks and its head rearing up above the forehead of the wearer. Sometimes the vulture's head was combined with, or replaced by a uraeus. This headdress is sometimes called the Nekhbet-cap because she was the foremost vulture goddess (see 2.11.2) and she may have been the first to be depicted with it. It did not remain exclusive for long, and as early as in the Old Kingdom Wadjet and a 18 depicted Pepi it. II Therefore it was a symbol of female queen of were wearing divinity rather than a mark of a specific goddess, and to some extent of motherhood becausethe vulture was the Egyptian word for mother. 19

17Johnson, The Cobra Goddess, 17. As Johnson pointed out, even though the uraeus was a depiction of the cobra prepared for attack it was seldom depicted with fangs out, which emphasises that its attack was of a beneficial nature, only turned towards enemies. 1sThe relief of Wadjet is in the pyramid temple of Niuserre at Abusir, Fifth Dynasty, while that of Queen Neith was found in her pyramid at Saqqara, Sixth Dynasty, Johnson, The Cobra Goddess, 133,177, figs. 243,244,322. M. T. Derchain-Urtel, Synkretismus in gyptischer Ikonographie, die Gttin 7jenenet (Wiesbaden, 1979), 39 note 104, also pointed out that the cap was used by more than one goddess, and gave some examples. She however, believed that in the Eleventh Dynasty the cap was still a specific marker of Nekhbet, ibid. 68, which the above examples show was not the case. The God's Wife Shepenwepet was depicted wearing the vulture-cap for example in the reliefs of the chapel of Osiris-nbmnhat Karnak, G. Legrain, `Le temple et les chapelles d'Osiris a Karnak', Rec. Trav. 24 (1902), 209. 19H. Te Velde, 'Mut and Other Ancient Egyptian Goddesses', in J. Phillips with L. Bell (eds.), Ancient Egypt, the Aegean, and the Near East, Studies in Honour of Martha Rhoads Bell II (San Antonio, 1997), 458.

15 K. Martin, `Urttus', LA VI, 864-8. 16 Johnson,The Cobra Goddess,5-8.

The solar disk (Figure 5 and 6) had clear solar connotations and was generally forehead. in the wearer's combination with a pendant uraeus or one rearing up on worn The Hathor Crown (Figure 4 and 7). This crown consists of a sun disk placed between a pair of cow horns, sometimes with a pendant uraeus attached. The disk links its wearer with the solar cult and the horns mark the wealth, vitality and motherly 20 it As inherent in Egyptian the the the of cow. suggests, name conception connotations 21 Later other goddesses and royal for in Dynasty. first Hathor, Fourth the used was ladies adopted it. The Plumed Hathor Crown (Figure 8 and 9). This crown combined the sun disk with cow horns and a pair of plumes, usually ostrich but occasionally falcon, and was 22This addition to the Hathor Crown ladies. by a range of goddessesand royal worn first in introduced Kingdom, have been in New the to and was used seems 23 Hathor Crown, Hathor. To the the of symbolism motherly and of solar representations the feathers added implications of speed, hunting and war, because these were 24 feather for importantly, More the the was a symbol ostrich ostrich. associatedwith 5 Shu, the god of air, and Maat, and thus also carried air and cosmic connotations. The falcon had long been a symbol for heavenly deities, and its plumes presumably had 26 similar connotations. All of these headdresseswere widely used by many goddesses.This suggests that the features they symbolised were important for female divinity in this period. Royal crowns were also used for the goddesses.The White Crown (Figure 10)

27 Upper (Southern) Egypt In addition to symbolising a connectionwith that symbolised

20L. Strk, `Rhind', L V, (Wiesbaden, 1984), 260-1. E. Hermsen, Lebensbaumsymbolik im Alten gypten (Kln, 1981), 64. S-A. Le clerge feminin d'Amon Thebain a la 21 a dynastie (Leuven, 1990), 512. 21M. Malaise, 'Histoire et signification de la coiffure hathorique a plumes', SAK 4 (1976), 216. 2' Malaise, SAK4,225-8, especially note 45. Malaise suggested that it was because of assimilation with Hathor that other goddesses came to adopt the crown, ibid. 224-5, but that is probably an oversimplification of the development. The same depiction in the Osiris-nb-mnh chapel at Karnak which saw Shepenwepet wearing the vulture-cap also had her wearing the Plumed Hathor Crown with falcon plumes, Legrain, Rec. Trav. 24,209. Malaise, SAK 4,217. Malaise pointed out that this may be a result of the scant evidence from the earlier periods. 4 I. Grumach-Shirun, 'Federn and Federkrone', L II, 142-3. P. Behrens, 'Strauenfeder', L VI, 78, suggested this because an ostrich feather was part of the hieroglyph m. r, used for words such as warrior and army. 23Grumach-Shirun, L II, 143. Behrens, L VI, 82, note 46, pointed out that it is slightly odd that the flightless ostrich should represent air and celestial concepts, but that appears nonetheless to have been the case. 26Malaise, SAK4,220-4. 27C. Strauss, `Kronen', L III, 812.

The Red it linked kingship it the and might. goddesses region royal who wore with Crown (Figure 11) symbolised Lower (Northern) Egypt and carried the same 28 but for half White the other connotations as the of the country. The Double Crown (Figure 12) was formed by joining the White and Red Crowns, and symbolised the unified country and the combined power of the two crowns 29 Egypt, in and two parts of and royal power general The Double Crown was a masculine word, indicating that the power it represented was inherently male, unlike the 0 formed it, feminine. It marked its divine wearers as both crowns that which were especially concerned with kingship. The Atef Crown (Figure 13 and 14) is a royal headdress formed through the combination of the White Crown and a pair of plumes, and sometimes curly ram horns. This crown was originally worn by Osiris and the king but came to be worn by some 31 goddesses Wings attached to arms of the human form of a goddess (Figure 15 and 16) were another iconographic feature widely used in funerary contexts. The wings placed their bearers in the celestial realm, and linked her to the resurrection of the dead. Isis, in bird form, was said to have resurrected the murdered Osiris by wafting the `breath of life' to him with her wings (see 3.2.2). Through this the wings came to symbolise that their wearers could give new life to the dead god and humans (see also 4.4). They also seem to have heightened the protective powers of the goddesses.

2.1.3 Textual iconography Many epithets marked important mythological and cultic functions of the goddesses.Others describe general divine characteristics, powers and functions and were not exclusive for any goddess and they will be introduced here. Many epithets were formed with either nbt or hnwt, both of which signify control or rulership. They are very similar in meaning. The difference is now lost, but becausethe Egyptians are likely to have perceived some nuance of difference they will be separated by being translated `lady' and `mistress' respectively. The great - wrt: This epithet was widely used and because of this cannot have designated the goddessin question as the greatest in the pantheon. Instead it signified
28Strauss, L III, 812. 29Strauss, L III, 813. 30Te Velde, in Studies in Honour of Martha Rhoads Bell II, 459.

31Strauss, LA 111,814, but Strauss only mentionedthe king and Osiris.

it Te Velde that in all the argued that the specific context she was most significant. but imposing' insignificant, but the `not that reduces probably small or meant was 32 meaning too much. The great - rat: This epithet also qualified a goddess as great. r3 was more widely `great in (3, female deities, for the to construction ntr mainly male compared used 33 For female divinity it was generally used for leonine goddesses,which indicates god' that it had connotations of aggressive power, but probably also signified this in its use for goddesseswho were not leonine. Lady of heaven - nbtpt: This frequently used epithet placed the goddess in the 34 heaven. Its divine the extremely wide with associated powers sky and marked realm of applicability meant that it did not classify the goddess as the ruler of the sky par divine denominator but power. of was a general excellence, Mistress of (all) the gods - hnwt ntrw (nbw). This epithet marks that the goddess its because however, foremost deities. Again of wide use, the among was seen as limited it to the specific context signified was superiority 35 Lady / mistress of the Two Lands - nbt / hnwt t3wy. The goddess' power in the 36 by Especially highlighted in humans Egypt this epithet particular was and realm of Two Lands', is `lord the the title to nb t3wy, and therefore t3wy of royal related nbt in involvement the ruling the country. suggests an Daughter of Re - sat R' and Eye of Re - in R. These two epithets linked the have daughter Re his therefore the to strong solar connotations. as and sun god goddess Their meanings are different in that `daughter' could mark any daughter of Re, while `eye' signified her aggressive forms. Mistress / lady of the West- hnwt /nbt imntt. The West was a name for the 37 dead The to the the epithet reside. were said area where and generalised necropolis,
32Te Velde, in Studies in Honour of Martha Rhoads Bell IT, 458. 33J. Baines, "Greatest god' or category of gods?', GM 67 (1983), 13-19. r3 on its own was not widely used for male deities. Baines argued that wrt was much less widely spread than ntr r3 and `being most typical of Isis'. The following chapter will demonstrate however, that in the material from 1070 to 332 BC wrt and '3t were fairly widespread and used for the same number of goddesses. 34Baines, GM 67,19-20. Baines qualified the epithet as relating `the goddess to the fundamental divine abode, the sky'. 35Baines, GM 67,20. J. Baines, Fecundity Figures. Egyptian Personifications and the Iconology of a Genre (Warminster, 1985), 79, who pointed this out in relation to Maat carrying this epithet. 36Baines, GM67,20. 37D. Jankuhn, 'Maat die Herrin des Westens', GM 8 (1973), 19-22.1ankuhn argued that to some extent the West as a goddess was really only a form of Hathor and Maat. One clear difference between the West and the other goddesses was however, that she was a personification of the concept while the others were, as the epithet makes clear, rulers of the domain. Baines, Fecundity Figures, 54-6,66,78-9, discussed the

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marked its bearers as carers for and protectors of the dead, and as one of the rulers of the necropolis and, as an extension, the Netherworld. Mistress of the House of Life - hnwt pr-mnh. The `House of Life' was an institution concerned with composing religious texts relating to temple and funerary 8A healing. cult, magic and ritual expressly to be performed in the House of Life related to the revivification of Osiris, involving the deities Isis, Nephthys, Geb, Nut, Thoth and Horus39 This, in combination with the types of texts produced here, show that the essenceof the function of the House of Life was to sustain life, primarily that of Osiris, Re and the pharaoh, but as an extension that of all humans. This epithet was therefore attached to goddesseswho had a role to play in the maintenance of life, and especially its renewal after death, as it was used in a funerary context. Mistress of the Embalming House - hnwt pr-nfr. Pr-nfr was the name for the 40 bodies for burial, including place where were prepared embalming and purification. Donohue suggested that a more precise translation would be `house of rejuvenation' on

West as a personification. He also argued that Hathor given the epithet hnwt lmntt `is defined as a major deity operating as an analytic personification', ibid. 79, by which he presumably meant that the goddess took on the role of the West. 38A. H. Gardiner, `The House of Life', JEA 24 (1938), 157-79, who produced substantial evidence, spanning the period from the Old Kingdom to the Roman Period and beyond, for the House of Life, its functions and the scribes and possibly priests who officiated in it. The famous statue of Udjahorresnet for example, expressed the link with medicine and the magical papyrus Harris 6,10 and the title `controller of the masters of magic in the House of Life', hrp hryw hk3t m pr-mnh, held by the owner of statue Louvre A 94, which Gardiner dated to the Thirtieth Dynasty, connect it with magical healing. An emphasis on texts about the gods is expressed in the Nineteenth Dynasty stela in Stuttgart. The connection of the House of Life with the creation of new monuments for the gods is made in Ramses IV's Wadi Hammamat inscriptions, and its role in the creation of funerary texts is clear from a Graeco-Roman papyrus which Gardiner referred to as `Bergmann, Buch vom Ewigkeit'. R. van Walsem, The Coffin of Djedmonthuiufankh in the National Museum ofAntiquities at Leiden I, I. I (Text) Technical and Iconographic / iconological Aspects III (Leiden, 1997), 367 note 1371, argued that coffins were also created in the House of Life. It seems more likely however, that the scribes employed there constructed `pattern books' of texts and images, which were then utilized by the artisans who actually made and decorated the coffins. O. Berlev S. Hodjash, Catalogue of the Monuments ofAncient Egypt, from the Museums of the Russian Federation Ukraine, Bielorussia, Caucasus, Middle Asia and the Baltic States (Fribourg, 1998), 8, note k, suggested the alternative reading of `the House of the Living One' taking rnh as the Coptic `the living one', referring to Osiris, rather than `life'. They saw its purpose as the resurrection of the dead, which made the House of Life an extension of the Osirian tomb, with the additional purpose of preserving life and the living. They therefore saw it as originating in a reference to the tomb of Osiris. This view is however, not really upheld by the pharaonic or Graeco-Roman evidence presented by Gardiner relating to the House of Life with the possible exception of papyrus Salt 825, which places Osiris in the centre of the mythology surrounding it. 39It was written on papyrus Salt 825, BM 10051, and published by P. Derchain, Le papyrus Salt 825 (B.M. 10051), rituel pour la conservation de la vie en Egypte (Brussels, 1964), 38-40,48-58,66-75,11928,139-45. He discussed it and pointed out its importance for the understanding of the House of Life, as well as its primary role of maintaining life. He also dated the papyrus on palaeographic and linguistic evidence to the beginning of the Ptolemaic Period. 40E. Chassinat, Le mystere d'Osiris au mois de Khoiak II (Cairo, 1968), 362.

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41 House' `Embalming basis that the that that was the aim of the actions were performed however, seems to be a suitable translation, as long as the rejuvenation concept is borne in mind, because it relates to the specific nature of the place, while rejuvenation was a The goddesseswho carried the epithet were marked out as many rituals. part of involved in the preservation of the dead, especially in the preparation for burial, but initial that stage. after presumably also For clarity in the following discussion, transliterations will be provided for does eat, for the translation not the as wrt and aforementioned epithets, variations on but in for this Egyptian not section, not presented the epithets rendering and exact mark listed in the above. these manner epithets appear when

2.1.4 Sources The material used to identify iconography in the period between 1070 and 332 BC is rich and varied. The funerary material included coffins, sarcophagi and funerary 2 There are also a number of papyri with a funerary content found in coffins 43 stelae. These types of evidence have a fairly similar religious and symbolic content, and seem is, Their large decoration to have survival tomb the extent. taken a to wall role of over however, greatly biased towards Thebes, especially in the case of coffins and it is not from is Theban decoration those if the elsewhere. representative of coffins on clear the The decoration of the stelae and the sarcophagi is generally restricted to the main
41V. A. Donohue,`Pr-nfr', JEA 64 (1978), 143-8.
42Throughout this study the definition `coffin' will be used for wooden burial containers, and `sarcophagus' for their stone counterparts. For the dating of coffins both J. H. Taylor, `The Development Study' (Unpublished PhD Typological A Period: Third Intermediate Coffins During Theban the of Thesis, Birmingham, 1985) and A. Niwinski, 21" Dynasty Coffins from Thebes, Chronological and Typological Studies (Mainz am Rhein, 1988) have developed typologies of the Theban coffins of the Third Intermediate Period. For sarcophagi from c. 660 BC into the Ptolemaic Period the same has been done by M-L. Buhl, The Late Egyptian Anthropoid Stone Sarcophagi (Copenhagen, 1959). Especially stelae from the period from c. 700 BC to c. 300 BC have been arranged into a stylistic (Glckstadt, 1973). Totenstelen by Die P. Munro, sptgyptischen chronology D. A. Aston, `Dynasty 26, Dynasty 30, or Dynasty 27? In Search of the Funerary Archaeology of the Persian Period', in A. Leahy, J. Tait (eds.), Studies in Ancient Egypt in Honour of H. S. Smith (London, 1999), 17-19, pointed out that the apparent absence of sarcophagi (and other funerary material) from the Persian Period, 525-380 BC, is probably a fallacy due to a tendency among Egyptologists to attribute ignoring Periods, Dynasty dates Saite Thirtieth that they may to the or with uncertain either monuments belong to the period in between. He also added specific criticism of the shortcomings of Buhl's typology. 43Some of these papyri have been published and dated to the Twenty-first Dynasty by A. Piankoff, N. Rambova, Mythological Papyri (New York, 1957), and these and many others were dated and discussed Centuries B. C. by A. Niwinski, Studies on the Illustrated Theban Funerary Papyri of the 11'x'and 10Th (Freiburg, Gottingen, 1989), 34-42, who dated them and showed that the papyri of the Twenty-first Dynasty Period focused on pictorial representations of the themes described textually in earlier Book of the Dead papyri. He saw this development mainly as a result of poorer finances which led to people buying smaller papyri, which in its turn led to a choice being made as to what was most important to include and it seems that the pictorial vignettes held that position.

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funerary deities, while the coffin decoration, especially of the Theban Third Intermediate Period, is very rich in detail. This resulted in unusual types of funerary in deities featured deities, inclusion a not usually of and of representations basic funerary Most themes that the them the on are elaborations on scenes context. -of can be found on other mortuary material (see 4.5). Some scenes referred to mythology, but many were probably intended to extend the coffin's protective functions. There are a number of decorated tombs, from the necropoli of the Asasif at Thebes, Giza, Saqqara, Bahria Oasis and Heliopolis, of which most have been dated to ' but the Twenty-first and Twenty-second Dynasty royal burials at BC, 710-525 c. Tanis are also relevant. The Bahria tomb of B3-n-iwty, which has been dated to c. 66445 divine its interesting because is 525 BC, especially representations of wealth of Statues of private persons are useful in providing evidence for epithets, mainly through priestly titles. Goddess figurines made of metal, stone and faience, survive in large numbers from the first millennium BC and are very useful sources of iconography. The bronzes generally served as votive offerings, as suggested by some surviving inscriptions (see 4.3.6.1) 46 These were generally found in hoards like the Karnak cachette, and those found by Mariette at the Serapeum at Saqqara, and Petrie at Naukratis. 47Some of the figurines have suspension loops or holes, and probably functioned as amulets (see 4.5.1). Others were found within the wrappings of mummies, and they presumably served as amulets for the dead. Inscriptions seldom survive on these pieces, and little typological work for dating purposes has been done, so they are often imprecisely dated. These are especially interesting because their uses indicate that they represent personal religious practice. The lack of inscriptions lead to problems in identifying which goddess is represented by the figurine, especially regarding lion48 headed female images, which could represent a number of different goddesses.
44W. El-Sadeek, Twenty-sixth Dynasty Necropolis at Gizeh (Vienna, 1984), 151. 45A. Fakhry, The Egyptian Deserts, Bahria Oasis I (Cairo, 1942), 38,72. Fakhry dated the tomb on the basis of similarities in style and types of scenes between this tomb and others from the same area whose owners lived in that period. 46G. Steindorff, Catalogue of the Egyptian Sculpture in the Walters Art Gallery (Baltimore, 1946), 14. 47C. Ziegler, 'Une Decouverte in6dite de Mariette, les bronzes du SBrapeum', BSFE 90 (1981), 29. The Naucratis hoard was stolen before a proper evaluation of the find could be made, W. M. F. Petrie, Naucratis (London, 1886), 41-2. 48The convention to call all of them Sekhmet has often been adopted, something which B. Bothmer, 'Statuettes of W3d. t as Ichneumon Coffins', JNES 8 (1949), 121-3, especially 123, objected to, but in his attempts to find a solution to the problem wrongly suggested that all seated lion headed figurines represent Wadjet. His argument was based on a small number of statuettes inscribed with the goddesses names, and the ichneumon mummies, sacred to Wadjet, contained in some seated figurines (see also 4.3.7). This failed to take into consideration standing figurines of this type inscribed with the name of

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The temple evidence for this period is very fragmented, for a number of reasons. When temple building was undertaken it was frequently in the Delta where preservation 49 in been has worse than elsewhere the country. Also, the extensive and excavation building programmes of the Thirtieth Dynasty and in the Graeco-Roman Period building fairly the of the preceding periods. small-scale probably replaced much of Many relief fragments from temples have nevertheless survived and these illuminate the 5 iconography temple of the goddesses. The Hibis temple is one of the most important in this respect because it is one of 51 in the best preserved temples erected the period under studY. This provincial temple in the El-Khargeh oasis was begun during the reign of Psammetichus II and most of the It may have been extended decoration was executed during the reign of Darius 1.52 under Hakoris, even though no cartouches survive to make this clear, and a portico was but its dedicated Amun-Re, in Thirtieth The Dynasty. to the temple reliefs was added listed a large number of deities as lords or ladies or dwelling in the temple, including interesting Especially in 1.10). (see Appendix this are the reliefs study most goddesses in the sanctuary of the temple, which were probably executed during the reign of Darius I even though none of the names in the cartouches in it survive, as they contain a series features iconographic deities. depictions Many the shown of and epithets of of unusual are unknown from other types of evidence and can therefore shed light on unusual aspects of the cults.

A numberof scholarshaveattemptedto explain the natureof this sanctuary. information to interpret the Osing was led by the plethora of geographical in the sanctuary list basically organisedfrom south to representations as a geographical

Wadjet, as well as other goddesses who were also portrayed in this fashion, such as Mut and Bastet (see 2.8.1 and 2.9.1). Bothmer, ibid. 123, note 18, saw the inscription on the lion-headed figurine Cairo CG 39128, which named her as Mut, as the result of a scribal error. This was probably not the case however, as there are other such figurines identified as Mut in accompanying inscriptions (see 2.9.1). 49The extensive building of the Saite kings at Sais for example, has left virtually no traces in situ. See D. Arnold, Temples of the Last Pharaohs (New York, Oxford, 1999), 63-92. soThose dedicated to goddesses include the temple of `Isis, mistress of the pyramid' at Giza, Bastet at Bubastis, and Mut at Karnak. See C. Zivie-Coche, Giza au premier millenaire, autour du temple d'Isis Dame des Pyramides (Boston, 1991), E. Naville, Bubastis (London, 1891), L. Habachi, Tell Basta (Cairo, 1957), J. Leclant, Montouemhat (Cairo, 1961), 197-235, R. A. Fazzini, W. H. Peck, `Excavating the temple of Mut', Archaeology 36 no. 2 (1983), 16-23. See also Appendix 1. 51W D. van Wijngaarden, `Der Hibistempel in der Oase El-Chargeh', ZAS 79 (1954), 68-72, provided a brief description of the temple. De Gans Davies, Hibis 111, provided line drawings of the whole temple decoration. Cruz-Uribe, Hibis I, made new translations of the texts throughout the temple. Additionally, a number of scholars have provided theories on the origin, nature and meaning of the temple and its reliefs (see below).

52 Arnold, Templesof the Last Pharaohs,77-9,92,103-5,113-15,134.

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53He been it had in list, because Hibis Amun this that was absent north. also argued of created in Thebes and used secondarily here. The interpretation of the list as a standard geographical list, organised from south to north, require that a number of geographical locations were accidentally placed in the wrong order.54There is a basic tendency from but lost inscriptions to to north, with plenty and plenty of south of exceptions, complicate the matter. It is unclear how it can be ascertained with certainty that Amun of Hibis was not included in the sanctuary reliefs, as there are a large number of potential Amun images that have lost their labels. Further, the emphasis on Theban deities is prevalent throughout the whole temple, which indicates that these deities had been adopted in the oasis and received veneration there. It is therefore likely that even if the list was based on a Theban original it had relevance to the cult in the oasis. Mysliwiec interpreted the sanctuary reliefs as a series of illustrations of sections 55Many of the scenes have mythological contexts, clearly visible in the of mythology. be depicting Osiris Mythology to the only reasoning seems unlikely sections myths. behind the images however, as there are several images of Osiris lying on a bier with different geographical epithets. 6 They probably representedplaces where tombs of Osiris were situated, and where rituals related to his cult took place. The cultic objects and representations of priests, as well as the emphasis on cult in the divine epithets, further stress that mythology was not the only aspect of religion that was highlighted. Cruz-Uribe suggested a different interpretation. 57He saw it as basically a cult list, noting that the order was not strictly geographical, and therefore suggestedthat the for in the the registers was a combination of geographical concerns order motivation and groupings of deities connected through cult or mythology. His main theory revolved around by whom and why the reliefs were created and hinges on alterations to the sanctuary reliefs. He saw them as being made by Nectanebo I and II on the original
s' J. Osing, 'Zur Anlage and Dekoration des Tempels von Hibis', in S. Israelit-Groll (ed.), Studies in Egyptology presented to Miriam Lichtheim II (Jerusalem, 1990), 763-7. He saw a strong emphasis on Thebes, Memphis and Heliopolis, which were given several registers each, seeing these three as the most important cult centres in the country, and the rest of the mentioned towns organized from south to north. saThis can be illustrated by a few registers on the south wall where the order is Esna, followed by a large section where the labels are lost, then Edfu, and Nekhen. If they were organised from south to north the order should be Edfu, Nekhen, then Esna. After these come deities from Nebyt, near Herakleopolis, substantially further north, and then Chemmis, in the Delta, and Henut near Kom Ombo. After this group comes Hermonthis, situated slightly south of Thebes, followed by another group without inscriptions. ss K. Mygliwiec, The Twilight ofAncient Egypt, First Millennium B. C. E., translated by D. Lorton, (London, 2000, Polish version 1993), 142-3. He argued that there was no logic in the way the deities were organized, which is surely not the case, even if the logic is not always obvious to a modem interpreter. 56Herakleopolis, Abydos, Akhmim, Heliopolis and possibly Atfih, are the easily identifiable ones, De Garis Davies, Hibis III, pls. 3,4.

57Cruz-Uribe, Hibis 1,192-8.

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design by Darius I. He noted that towns of the Delta were generally excluded from the door-reveals, in but included the that the argued and re-carved main sanctuary walls, by fostered the central `groupings of deities the cult areas principal represent ... S8 lack He decoration the the the of the time out pointed sanctuary' of of government at identifiable representations of Neith of Sais, and saw her exclusion as the result of a deliberate political attempt by Darius Ito suppress the Saite dynastic goddess and other cults that they had favoured. The inclusion of Delta towns on the reveals was then a for Delta. Thirtieth Dynasty's the the preference result of There are a number of problems with this theory. Firstly, the secluded sanctuary is Oasis in distant El-Khargeh the temple an odd place to make a political of a from interior for trade the the the though of caravan centre oasis was a statement, even Africa. 59Surely Memphis, where the Satrap resided, or some other major city, would have been more appropriate. Secondly, the Persian king ruled over his own country as 90-97, 20 in Histories Book III, Herodotus, mentioned well as a number of vassal states. 60and the likelihood that he would have had time for, or interest in, the satrapies, decoration of any Egyptian temple is slim. Thirdly, and most importantly, reliefs from by labelled `Neith, being I Darius the the temple, clearly suckled with other parts of lady of Sais', (Figure 17) show that this goddess was by no means excluded from the Hibis temple. Sternberg-el Hotabi saw the sanctuary reliefs as an attempt to codify in images the cults of the most important areas of the country, including local rites, cult objects, in in the the textual the the cults codification of same vein as myths and cult personnel, Graeco-Roman temples, and following a practice begun in the decoration of Saite 61 This seems like the most reasonable interpretation, with the adjustment that the naoi included cults were those that were most important from the viewpoint of the oasis and its priests. It was most likely the priests and dignitaries of the oasis who decided what king have. included because he Darius I the temple the was was reliefs should contents at the time, and the deities were selected becausethe oasis people saw them as relevant.
58Cruz-Uribe,Hibis 1,196.

59H. Sternberg-el Hotabi, `Die `Gtterliste' des Sanktuars im Hibis-Tempel von E1-Chargeh. berlegungen zur Tradierung und Kodifizierung religisen und kulttopographischen Gedankengutes', in M. Minas, J. Zeidler, S. Schips, S. Sthr (eds.), Aspekte sptgyptischer Kultur. Festschrift fr Erich Winter zum 65. Geburtstag (Mainz am Rhein, 1994), 245, commented on the financial importance of ElKhargeh. 60H. Sancisi-Weerdenburg, `Darius I and the Persian Empire', in J. M. Sasson J. Baines G. Beckman, K. S. Rubinson (eds.), Civilizations of the Ancient Near East II (Peabody, 2000 edition), 1042.

61Sternberg-el Hotabi, in Festschrift Erich Winter, 245-6.

16

It is possible that the list was compiled earlier than the period when it was entered onto the walls, but even if that was the case, its inclusion presumably means that it still had value and meaning. Another interesting temple building is the first chapel at Ain el-Muftella in the Bahria oasis, which formed part of a group of four chapels erected by the governor of 62 It is highlighted here because it f-enh, during Amasis. Bahria, Dd-Hnsw-1w. the reign of light deities depictions sheds more on provincial temple and so of a number of contains iconography. Donation stelae provide further evidence of the goddesses' temple iconography. The selection of evidence for this chapter was made with the aim to show both the spatial and temporal distribution of each iconographical feature. Therefore, in the have been known images the cited, while examples or epithets, all cases of rare frequently used features have been evidenced with selected pieces that cover the whole does however, in This they time not necessarily mean appear. areas which of and range that the range shown was the definitive limit of any one feature's ancient use. Accidents in has survived, a what play role of preservation and patterns of excavation also is is It for Theban that the nonetheless over represented. area example, meaning, believed that this approach will yield a useful sample on which to base conclusions.

2.2 Isis 2.2.1 Representations of Isis The name of Isis, 3st was written with the sign for a throne (Figure 18). There are other theories, but the most plausible, championed originally by Sethe, and later by, for example, Mnster and Griffiths is that she was originally seen as a personification of 3 the royal throne. Griffiths pointed out that several other deities such as Amun `the

63Mnster, Isis, 190. Bergman, Ich bin Isis, 127-8, pointed out that the Pyramid Texts that Sethe based his argument on were not unambiguous, and can be translated in ways that lessens the strength of his argument, but does not really provide any alternative interpretation. J. G. Griffiths, The Origins of Osiris and his Cult (Leiden, 1980, revised and enlarged), 92-100. J. Osing, `Isis and Osiris', MDAIK 30,1 (1974), 91-107, instead suggested that the original meaning of the name was 'the one of high power, who has powerful influence', or 'deteriorated / dead, perished', neither of which, as he pointed out make much sense in relation to what Isis came to symbolize. He built his argument on the idea that the base of the name of the goddess 3st cannot be throne as it is written st, and instead argued that the stems 3s or was were more appropriate. W. Westendorf, 'Zu Frformen von Osiris and Isis', GM25 (1977), 99-104, rejected this theory on philological grounds and argued that the throne must have had some meaning relating to the function of the goddess. H. Altenmller, 'Zum Ursprung von Isis and Nephthys', SAK 27 (1999), 5-8, reached a different conclusion on the basis of the functions the goddess had in Old Kingdom mastabas and in Coffin Texts. He saw the origins of the goddess as the 'the one of the headrest', i. e. the

62Fakhry, Bahria 1,151.

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hidden one' and Sekhmet `the powerful one' had names that simply described one of their prominent characteristics. Even if the original reason for the name being written have it is different, likely taken on the meaning of the seat or to the throne was with her her Horus, be king king to the the making son associated with came when support of equated with the throne at least from then onwards. The throne is the most easily identifiable and distinctive feature of Isis' iconography, and it is a virtually certain indicator that a figure wearing it represents Isis, 65 inscription for identification. and therefore those figures do not need an accompanying The basic form of Isis was human, but she was occasionally depicted as a bird or cow. Her most frequently used headdresseswere the throne (Figure 18) and the Hathor 66 Kingdom. The vulture-cap was for in New be Isis began Crown, which the to used 4). both (Figure in these of often used combination with The vast majority of representations of Isis in temples showed her as human, adorned with one of the aforementioned crowns. The Hathor Crown can be seen, in in Isis Giza, the temple of temple the the of at vulture-cap, sometimes combined with Amun at El-Hibeh, in a Karnak chapel, in the second chapel of Ain el-Muftella, in the Hibis temple, and in a relief from Coptos, ranging from the reigns of Amenemope to The throne was less frequently used but appears in the Hibis temple Nectanebo 11.67
Osiris. This bed bed head dead the the the the originally was of where was placed, where at mourner interpretation has the advantage of fitting in with the function of Isis found at the earliest mention of her, but seem to have little to do with the actual writing of the name. 64It is likely that the original meaning of the goddess' name is not to be found in the Pyramid Texts, which even if they are the earliest surviving comprehensive bodies of Egyptian religious texts seem to be fairly mature, describing well-established religious conceptions. The throne goddess Isis appears to have already `branched out' and become more than just that, including a protector of the throne rather than the throne itself; as in Pyramid Text 1154. 65There is one instance on a funerary stela, BM 66422, where a female figure wearing the throne was labelled mwt ntr sn(t) nb(t) pt. This could be interpreted as the figure actually represented Mut, but this is unlikely for two reasons. Firstly, Mut was very rarely included in mortuary material (see 2.9,4.4), and secondly the hieroglyphs can be read as an abbreviated version of some of the most frequently used of the epithets of Isis; mother of the god, sister of the god, lady of heaven. The stela was grouped with the Theban I stelae of the Munro, Totenstelen catalogue, and dated to the mid Twenty-fifth Dynasty by M. L. Bierbrier, The British Museum Hieroglyphic textsfrom Egyptian Stelae etc. 11 (London, 1987), 17-18, pls. 24-5. 66J. Leclant, `Prefazione', E. A. Arslan, F. Tiradritti, M. Abbiati Brida, A. Magni (eds.), Iside il mito it mistero la magia (Milan, 1997), 19. 67On a lintel fragment, dated to the reign of Amenemope, from her temple at Giza, Zivie-Coche, Giza 59-61. In the chapel of Osiris p3-dd-mnh / nb-dt, at Karnak, inscribed with the cartouches of Taharqa, J. Leclant, Recherches sur les monuments de laXXVe Dynastie (Paris, 1965), 101, pl. LXIII. The El-Hibeh temple was erected during the reign of Sheshonk I, H. Ranke, Koptische Friedhbfe bei Kardra and der Amontempel ScheschongsI bei el Hibe (Berlin, Leipzig, 1926), pl. 19. The fragment from the temple also has an image of the king identified by his cartouches, E. Feucht, 'Zwei Reliefs Scheschonqs I. aus El Hibeh', SAK 6 (1978), 69-72. The relief is damaged and it is therefore unclear if the Hathor Crown was plumed or not. At Ain el-Muftella with the vulture-cap, Fakhry, Bahria 1,155, pl. XLVI B. Hibis, for example in the sanctuary and hypostyle B, De Gans Davies, Hibis III, pls. 4, reg. V, 10, reg. II, 13.

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68 in where it was joined with the vulture-cap, and the Isis temple at Behbeit el-Hagara. The Hibis temple sanctuary provides evidence that a series of other headdresses 69 depictions in for There the temple context. are of the goddess goddess a were suitable as a female, wearing a wig, the vulture-cap on top of a wig, and with a circlet. The wig is further combined with a side-lock indicative of youth, usually adorning child-gods (Figure 19). This may be intended to emphasise her role as the daughter of Geb and Nut breastdepiction Isis female, daughter (see Re 3.2.1). A the of as a seated of or as feeding her son Horus in a child guise, was also included in the sanctuary. A similar depiction elsewhere in the temple wore the side-lock of youth, emphasising her child 70 (Figure 19). The suckling image can be seen status and motherhood at the same time because it feature iconographic the goddess symbolised one of the most of as an important aspects of her mythology (see 3.2.3). The reliefs of the chapel of Harbes in the enclosure of the Isis temple at Giza, erected during the reign of Psammetichus I, 71 images. contained another one of these A small number of depictions of Isis in animal guises can be found in a temple context. In a Karnak chapel she was represented as a bird with the throne on its head (Figure 20). 72This icon was more in keeping with the goddess in a funerary context, (see below) but was presumably suitable here becausethe chapel was dedicated to Osiris. The goddess was moreover depicted as a human headed bird (Figure 21) and as 73 in Hibis hippopotamus (Figure 22). She was shown as a cow, the temple sanctuary an labelled with the throne, wearing the Plumed Hathor Crown (Figure 8) in the temple at Bubastis. 74The hippopotamus and the cow had motherly and fertility connotations.

Nectanebo II, in portico Q, ibid. p1.63. A relief from the reign of Nectanebo II on the portico of the temple of Geb and Isis at Coptos, C. Traunecker, Coptos. Hommes et dieux sur le parvis de Geb (Louvain, 1992), 36,303-5. 68Hibis, in hypostyle B, De Gans Davies, Hibis III, p1.14; Cruz-Uribe, Hibis I, 73, pl. 14C, Nectanebo II, on portico Q, De Garis Davies, ibid. pl. 63. In the Osiris Hwt-hm3g chambers in the Isis temple at Behbeit el-Hagara, erected during the reign of Nectanebo II, C. Favard-Meeks, Le temple de Behbeit El-Hagara Essai de reconstitution et d'interpretation (Hamburg, 1991), 246. 69De Garis Davies, Hibis III, 5,6,7, pls. 2, reg. VIII, 3, reg. III, IV and V. The goddess was also depicted with a side-lock on the east wall of room H2, ibid. pl. 20, reg. 11. 70De Garis Davies, Hibis III, pls. 4, reg. 111,20. 71The date is suggested by on the basis of the genealogy of his family who were priests of that temple and the times when they were known to be active, Zivie-Coche, Giza, 105-7. 72The chapel of Osiris-nb-''nh, with the cartouches of Taharga, Leclant, Recherches, 31, fig 6. 73De Gans Davies, Hibis III, 10, pl. 4, reg. V; Cruz-Uribe, Hibis I, 31. 74On a block from the temple of Bastet at Bubastis, erected in the reign of Osorkon II, Habachi, Tell Basta, 61, fig. 16 on page 62.

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Standing votive and amuletic figurines of Isis wear either the Hathor Crown or 75 breast-feeding The seated the throne, made of precious as well as poorer materials. 76 form of Isis was very frequently made into amulets and votive statuettes. These were formed from frequently uraei, topped with the circlet a wig and adorned with most Hathor Crown, sometimes combined with the vulture-cap, while others wore the 77 is fragment image is found texts, A she where with magical throne. on a statue similar depicted with a Hathor Crown, and her hand resting on the head of Horus seatedon the 78 Hathor figure female depicted figurines the Some winged wearing a amuletic ground. 79 form holding This Crown, embracing Ptah, standing on crocodiles and of Ptah, snakes. like Horus on the crocodiles (see 4.5.1) was connected with healing and magical female it is likely Isis that the these were strong aspects of protection, and since represented her. The funerary iconography of Isis was also diverse. The throne was the preferred headdresson this type of evidence. There is however, sufficient evidence of the Hathor Crown being used to rule out that the difference between the'two crowns was mortuary from Theban her Examples the throne to come of wearing as opposed non-mortuary. 80 Hathor Crown Isis Bahria. Giza B3-n-iwty Try tombs the with at and of at coffins, and
75The Hathor Crowned ones include Cairo JE 87716, made of gold with a suspension-loop and found burials Tanis, Dynasty buried Twenty-first Wnd-b? the at royal the among of w-n-dd, grave goods among J. Yoyotte, `Catalogue, part III, no. 83', in Tanis l'or des Pharaons (Paris, 1987), 246-7, and statuette Walters Art Gallery 57.1425, made of silver, Steindorff, Walters Art Gallery, 100, pL LXXI, fig. 412. Figurines wearing the throne include statuette Cairo CG 38871, made of faience, G. Daressy, Statues de divinites. Catalogue general des antiquites egyptiennes du musee du Caire N" 38001-39384 (Cairo, 1906), 219. 76See for example Daressy, Statues de divinites, 319-42 and SteindorfI Walters Art Gallery, 107-10. 77Examples with the Hathor Crown include: bronze Milano Civiche Raccolte Archeologiche e Numismatiche E. 0.40889, dated to c. 945-664 BC by Arslan, E. A. Tiradritti, F. Abbiati Brida, M. Magni, A (eds.), Iside il mito il mistero la magia (Milan, 1997), 44, Cairo CG 39283,39284, made of found dated limestone, Sais found 39303, Saqqara Serapeum, to c. of at and made at schist gray-green 664-525 BC, and 39366 bis., made of faience and dated to c. 712-664 BC, all dated by Daressy, Statues de divinites, 322,326,341-2, and Vienna Egyptisch-Orientalische Sammlung 6622 from Bubastis, dated to c. 664-525 BC by E. Brunner-Traut, H. Brunner, J. Zick-Nissen, Osiris, Kreuz and Halbmond die drei Religionen gyptens (Mainz am Rhein, 1984), 14,17. Examples with the throne on the head include Cairo CG 39354 from Abydos, 39335, from Giza and 39356 from Mit Rahineh, all made of faience, Daressy, Statues de divinites, 339. 78Cairo JE 41677, which is inscribed with the cartouches of Nectanebo I, G. Daressy, `Inscriptions provenant de Bubastis', ASAE 11 (1911), 187,190. 9 Faience figurines Cairo CG 39232, and 39238, which was found at Saqqara, Daressy, Statues de diviniter, 309-10. 80Including coffin Cairo JE 29666, which contained mummy-braces inscribed with the name of the First Prophet of Amun Pinedjem II, Niwinski, 21" Dynasty Cofns, 124, pl. XXI, and Cairo CG 41002, A. Moret, Sarcophages de 1gpoque bubastite a l'epoque saite. Catalogue general des antiquites egyptiennes du musee du Caire 1V0' 41001-41041(Cairo, 1913), 46, pl. VIII. The date of c. 660 BC was reached on the basis of stylistic and genealogical criteria by Taylor, `Theban Coffins' II, 376. The tomb of Try was dated to c. 664-525 BC by El-Sadeek, Necropolis at Gizeh, 59. Tomb of B3-n-iwty, Fakhry, Bahria I, 72, fig. 32.

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from Herakleopolis, funerary is found Abydene tomb and a stela, a on an uraeus and 81 in Tanis, instance, found in Saqqara In the tombs tomb. at one of royal one a statue Isis was depicted with the Plumed Hathor Crown resting on a vulture-cap with a uraeus 82 brow. As Montet suggested,this representation was probably originally a on the later for burial inscription but the the was altered, of representation of a queen, 83 into `Isis, Amenemope, the great, mother of the god'. This indicates that even if that uncommon in a representation of Isis it was nevertheless acceptable. type of crown was Another unusual headdressfor the goddess is found inside the cartonnage of a Theban 84She coffin. wears the vulture-cap and a crown composed of a sun disk and two tall in in her diadem This this context presumably circlet. stresses role resting on a plumes the solar aspects of the afterlife. The tomb of 13yty at Bahria, provides evidence that the iconographic feature of Isis with a child was suitable for a funerary context. 85On one her head, depiction Isis the throne there and Nephthys, of with on was an unusual coffin 86 (Figure 23). lower bodies Isis-knot, tit, parts of their were replaced with an where the The goddessesattend to a dd-pillar representation of Osiris, and as the tit had similar but female icon rnh, to the this with a emphasis, presumably emphasised connotations her life-giving qualities.

81Stela Amherst 1921.IV, dated to c. 620-570 BC on stylistic grounds by Munro, Totenstelen, 292-3, pl. 39, fig. 145. Lintel Cairo JE 94748, belonging to a son of a great chief of the Ma, found in the Third Intermediate Period cemetery at Ehnasya el Medina (ancient Herakleopolis), and which has been dated to the Twenty-second Dynasty on the basis of the style of writing and stylistic comparisons with better dated pieces from that period by M. Perez-Die, P. Vernus, Excavaciones en Ehnasya el Medina (Heracleopolis Magna) (Madrid, 1992), 43,47,154, fig. XIIIa, doc. 17. It was also discussed by Perez Die in Libya and Egypt c1300-750 BC, 119-21. Statue Cairo CG 38884 found in the tomb of Psmtk at Saqqara, and which formed a pair with a seated statue of Osiris and was dated to the Thirtieth Dynasty by Daressy, Statues de divinites, 221. 82P. Montet, La necropole royal de Tanis II, Les constructions et le tombeau de Psousennes a Tanis (Paris, 1951), 159-60, pl. CXXVI, suggested that this representation is parallel to that of Psusennesin his chamber of the tomb and originally depicted Mwt-ndmt, the wife of king PsusennesI, and that the inscription was re-cut to suit Amenope. Kitchen, TIP3,45-7, presented the argument for her being the wife of PsusennesI, rather than mother, as Montet suggested. 83This image, and the aforementioned cow representation from Bubastis, indicate that the statement made by Malaise, SAK 4,229: that Isis was never portrayed with this headdress before the first century BC is incorrect, even though it was very rare. He showed that after that date the crown became a very significant aspect in the iconography of Isis, ibid. 229-32. 8aCairo CG 61030, G. Daressy, Cercueils des cachettes royals. Catalogue general des antiquites egyptiennes du musee du Caire A" 61001-61044 (Cairo, 1909), 133, pl. XLIX. The coffin was usurped by the wife of Pinedjem II from the wife of the High Priest of Amun Masaharta, in year 5 of Siamun and so must have been made somewhere between 1000-975 BC according to Taylor, `Theban Coffins' I, 74-5. 85A date of c. 664-525 BC was suggested for the life of 73yty by Fakhry, Bahria I, 38,143-4, fig. 113. 86Cairo CG 41055, H. Gauthier, Cercueils anthropordes des pretres de Montou Catalogue general des antiquites egyptiennes du musee du Caire A"41042-41072 (Cairo, 1913), 256, pl. XVIII. The coffin has been dated to c. 600 BC on stylistic grounds by Taylor, `Theban Coffins' II, 446-7. Unlike Figure 23 only the lower part of her body is replaced, the upper part is human. The image is also mentioned by Baines, Fecundity Figures, 60-1.

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Isis was occasionally depicted as a predatory bird in funerary and temple impregnated being death in her Osiris the and connection with mourning of material, after having resurrected him (see 3.2.2,4.4). She was depicted as a bird, hovering over the erect phallus of a mummiform Osiris on a Theban coffin and in the Hibis temple (Figure 24) 87This scene has parallels in the periods before and after the one under 88She was depicted as a falcon perched on a gold-sign and wearing here. consideration 89 her head, from Saqqara. In this case the bird icon the throne on on a sarcophagus appears to have held a protective function analogous to the female figure more frequently used for her in this context. On one Theban coffin she was also portrayed as a cobra with human head, decorated in one instance with the throne and another with the Hathor Crown. 90On a funerary papyrus two serpents flanking Nun, the primeval ocean, 91 labelled Isis Nephthys and respectively. were Isis was depicted with wings attached to her arms in a funerary context. From the beginning of the first millennium BC onwards this icon can be found on coffins, 92 head her adorned with the throne. There are bronze stelae and tombs, generally with
87Coffin Cairo CG 61032, Daressy, Cercueils des cachettes, 192-3, pl. LVI. A date of c. 1100-1050 BC for this coffin was reached because of its stylistic resemblance to a coffin with mummy-braces with the cartouches of Ramses XI, and the titles of the owner which places her in the Twentieth Dynasty but allows for her death possibly taking place after the change of dynasty, Taylor, `Theban Coffins' I, 104. The Hibis temple bird is not named but the context makes it virtually certain that it represented Isis, De Garis Davies, Hibis III, pl. 3. 8This type of representation occurs in the temple of Seti I at Abydos, and in the temple of Dendera, E. Otto, Egyptian Art and the Cult of Osiris and Amon (London, 1966), 60, p1.17 and fig. 5. The Osiris bed, found in the Abydene tomb of the first Dynasty king Djer, later believed to be that of Osiris, was a threedimensional depiction of the same theme. It was dated to the Second Intermediate Period by A. Leahy, `The Osiris "bed" reconsidered', Orientalia 46 (1977), 424-34. 89Sarcophagus Cairo T. 3.3.21.1, dated on stylistic grounds to the end of the third to beginning of second centuries BC by Buhl, Late Sarcophagi, 39-40. 90Leiden M3, van Walsem, The Coffin of Djedmonthuiufankh, 1.1,240-1; 1.11, pl. II fig. 12. The coffin has been dated to c. 935-900 BC on stylistic grounds by Taylor, `Theban Coffins' 11,167. 91Papyrus Bibilioth8que Nationale, Paris E. G. 154, Piankof& Rambova, Mythological Papyri, 210, pl. 30. The papyrus was dated to the late Twenty-first Dynasty by Niwinski, FuneraryPapyri, 351. 92Coffin Cairo JE 29661, whose owner had burial goods with inscriptions of the First Prophets of Amun Pinedjem 11and Menkheperre, Niwinski, 21"' Dynasty Cons, 123, pl. XT. Coffin Cairo CG 41031, Moret, Sarcophages, 280. It was dated to c. 630-600 BC on stylistic criteria by Taylor, `Theban Coffins' I, 8; II, 457. Sarcophagus Cairo JE 31566, from Kom Abu Yasin, A. Rowe, `New Light on Objects Belonging to the Generals Potasimto and Amasis in the Egyptian Museum', ASAE 38 (1938), pl. XXIII, Buhl, Late Sarcophagi, 30. The owner was the famous general who led an expedition for Psammetichus II against the kingdom of Napata in 591 BC, J. Yoyotte, 'Potasimto de Pharbai'tos et le titre ((grand combatant-maitre du triomphe))', CdE 28, fasc. 55 (1953), 101-6. He had a basiliphorous nfr-name formed on the prenomen of Psammetichus II, H. De Meulenaere, Le surnom egyptien a la basse epoque (Istanbul, 1966), 12. Aswan stela Florence 2497, dated on stylistic grounds to the sixth century BC, and Theban stelae Vienna 891, dated to 620-560 BC, BM 22918, dated to 580-520 BC, Munro, Totenstelen, 223,224,255, pls. 10, fig. 40,11, fig. 42. All dates reached by Munro on stylistic grounds. In the tomb of BJ-n-lwty, Fakhry, Bahria I, 68-9. That this was not a new concept developed at the beginning of the First Millennium BC is clear from the temple of Seti I at Abydos in which she was said to protect Osiris with her wings, Mnster, Isis, 201.

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her holding Crown Hathor the winged the out on a circlet, goddess, wearing pieces of 93 Other figures, with the same crown combined figure Osiris of arms, surrounding a is in but hold they their the encircled what a similar manner, out wings with vulture-cap, 94These figurines funerary functions, because had have lost the winged aspect may now figures The linked of amuletic the monuments. with mortuary goddess was generally of the goddess encircling Ptah show however, that the wings could be applicable outside that context. A small number of representations depict Isis in relation to the scorpion. The in Giza depicts Isis found daughter Cheops, temple the the of at which was of stela of 95 be her with a scorpion on her head and the same can seen on a sarcophagus The be is This first but is labelled 3st-srq(t). Isis therefore the these a could called second of depiction of a syncretistic hyphen-deity (see 5) formed with Isis and Serket. Srqt is however a word for scorpion as well as the name of the goddess and it may instead designate Isis as the scorpion. This is probably the casewith a female figure wearing the 96 her head, throne and a scorpion on as well as a small number of figurines of scorpions is labelled in Crown, heads Hathor female this the of one which adorned with with 7 Serket was, however the primary scorpion-goddess and it can therefore not be way. her (see 2.13.1). inscriptions the that represent without objects ruled out

2.2.2 Epithets of Isis The epithets most frequently applied to Isis in a temple context were `the great, They lady heaven, (all) the the of gods', mistress wrt mwt ntr. god, of mother of be in They them with omitted. can one of generally appeared sequence, sometimes
93An example is Cairo CG 39272, from the Saqqara Serapeum, Daressy, Statues de divinites, 318, p1. LIX. This figure is not inscribed but the combination of the wings, Osiris and the Hathor Crown make it very likely that the goddess represented is Isis. 94Examples include bronze statuettes Walters Art Gallery 54.2011, with vulture-cap, found at Memphis, Steindorff, Walters Art Gallery, 110, and Vienna Egyptian-Oriental Collection 340, dated to c. 8-6 centuries BC by Brunner-Traut, Brunner, Zick-Nissen, Osiris, Kreuz and Halbmond, 18,20. 9sCairo JE 2091, also called the `Inventory stela', which has been dated to the Twenty-sixth Dynasty by Zivie-Coche, Giza, 220-5,230. The basis of the dating was the style of the stela, some of its hieroglyphs, and the activity known to have taken place during that period in the area. For the function of the stela see 4.3.4. Superseded arguments include that the stela dates to the reign of Cheops himself, and the G. Daressy, `La stile de la fille de Cheops', Rec. Trav. 30 (1908), 1,3,7, argument that it was of a Saite date, but recording or copying a text genuinely by Cheops with new sections added in the Saite Period. The museum location and number of the sarcophagus is unknown, and it was dated to c. 380-340 BC by J-C. Goyon, `Hededyt: Isis-Scorpion et Isis au scorpion', BIFAO 78 (1978), 443. 96Statuette Cairo CG 38987, Daressy, Statues de divinites, 250. 97Figurines without inscriptions are: Berlin 835, W. Kaiser, 4gytisches Museum Berlin (Berlin, 1967), 82 . and Cairo CG 39205,39207 and 39208, Daressy, Statues de divinites, 297, pl. LVI. The inscribed one is Cairo CG 39206, from Sais, ibid. 297, pl. LVI.

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found in the first chapel of Ain el-Muftella and in the Hibis temple accompanying 98 Crown. Hathor These epithets representations of the goddess wearing the throne and 99 in be from New Kingdom, the to the and continued used were well established 100 The image from the Amun temple at El Hibeh was designated `the Period. Ptolemaic '' Feucht took this to be a defective falcon by followed a and a ntr-sign. great', for falcon be likely it but that the substituted should seems more rendering of wrt m ntrt directly her This `mother to the thus epithet related god'. of read a vulture and important her Horus, her of an aspect mythology. was son which relationship with These epithets were used to designate the goddess on stelae and private statuary set up in temples. 102 `Mother of the god' was joined with `mistress of the Two Lands' on a 103 figurines Horus, Isis found Karnak. Votive of nursing wearing the at private statue Hathor Crown, carried the prominent epithets `the great, mother of the god', and some joined `mistress heaven, Re' `lady them to them, with of another while eye of of added 04 ' `Mother of the god' was thus used when Isis was depicted nursing Horus, the gods. but by no means only then. The Hibis temple provided evidence for a wide range of other epithets, including her her brother-husband between to the and relationship a series of epithets relating

" Excluding the latter, Fakhry, Bahria 1,158. In Hibis, in hypostyle B and room L, and on the exterior wall and the inner gateway, and in portico Q erected in the reign of Nectanebo 11,De Gans Davies, Hibis III pls. 8,27,46,63; Cruz-Uribe, Hibis I, 48,109,152,163,171. " `The great' was used in for example Pyramid Texts 1140 and 1214, and never fell out of use, while `mother of the god' appeared on two Seventeenth Dynasty stelae, and the others are in evidence from the Ramesside Period onwards, Monster, Isis, 203-5. Bergman, Ich bin Isis, 134, recognized `the great, mother of the god' as the two most frequently used, and that was the case in the period of 1070-332 BC. He also suggested that even though ntr in this epithet most frequently referred to Horus it could also at times relate to the king, which is possible as she could be seen as the mother of the king, especially when he was associated with Horus (see 4.2.1). J. D. Ray, The Archive ofNor (London, 1976), 156-7, suggested that the son in the epithet could refer to any child or sick person who needed the power of Isis for healing, as in magical texts (see 4.5.1). His comments were made in connection with later material but are applicable to this period to some extent. 100 In the temple of Isis at Behbeit el-Hagara, Favard-Meeks, Behbeit, 30, and in a Ptolemaic chapel at ElKab P. Derchain, Elkab I, Les monuments religieux a ! 'entree de `ouady Hella! (Brussels, 1971), 41,4* 1.C. 12. 101 Feucht, SAK 6,71, especially note 9, see also 2.2.1. 102 Stela Cairo JE 71902, from Coptos and carrying the cartouches of Pinedjem I, had all four, A. O. A. Abdallah, 'An Unusual Private Stela of the Twenty-first Dynasty from Coptos', JEA 70 (1984), 65-6, fig. 1. A statue from Bubastis with the cartouches of Nectanebo I, Cairo JE 41677, Daressy, ASAE 11,190. 103 Statue Cairo CG 42218, dated on the basis of his family connections with datable families making him roughly contemporary with the owner of statue Cairo CG 42208 which carries the cartouches of Osorkon II, K. Jansen-Winkeln, gyptische Biographien der 22. and 23. Dynastie I (Wiesbaden, 1985), 112-13; 111,490. 104 Cairo CG 39283, and 39303, nbt pt, Irt Rr; on Cairo CG 39284 and 39290, Daressy, Statues de divinites, 322-3,326. For these statuettes see also 22.1. Hnwt ntrw, Walters Art Gallery inv. 54.417, dated to c. 664-525 BC by Steindorf, Walters Art Gallery, 107, pls. LXX, CXVIII, no. 390a and b.

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Isis is called `sister of the god', snt ntr, as well as `beloved of the Osiris (see 3.2.2). 105 it is in because him to applied a scene where she god', mr(t) ntr, which clearly relates Hathor figures him. behind These the throne to two and wearing were given stands Crown respectively. A third such epithet is `who counsels her brother Wennefer', ndt in by highlighted Her Wnnfr. this temple a set of epithets solar aspects were sn.s including, `lady of might in the bark of eternity, who overthrew the enemies of Re', 106 her hk3w, Wtyw `Great Rl. to given of magic', wrt nw nb(t) phty m wi3 n nhh shr(t) 107 4.5.1) her in (see and creative powers. magic once in this temple, emphasised her role Hk3, generally translated as magic, was the force used in the initial creation of life and 08 ' `Great do termed things, to the of magic. now exceptional gods, and men, enabled for her `mistress the on a private statue also used of gods' was magic', combined with 109 in covered magical texts. The sanctuary of the Hibis temple has further provided epithets relating to her temple persona, including `who is in her bark', !my wi3.s, `of the divine booth', sh ntr, "o is The last presumably `lady of the temple', nb(t) pr, and `who within', n(for m)-hnw. but form holy temple, to not necessarily the of place, other or some a shrine or referring Hibis temple. On funerary material the same main epithets were used: `the great, mother of the god' most frequently. They accompany the goddess on two Abydene stelae where she wore the throne and Hathor Crown respectively, and in the tomb of B3-n-iwty where she 1 '' lady heaven' Re These `eye two throne. the on of and of were combined with wore "2 image her in `Lady Herakleopolitan Crowned Hathor tomb. the aforementioned the of frequently heaven' `mistress (all) the used together with these or and of gods' were of belonged Theban Abydene to their as on coffins stela, which on own, and another

106 In room L, De Gans Davies, Hibis III, p1.27; Cruz-Uribe, Hibis I, 110. 107 In room L, De Gans Davies, Hibis III, pl. 27; Cruz-Uribe, Hibis 1,112. 108 Bergman, Ich bin Isis, 285-9. 109 Cairo JE 46341, found at Athribis, and the biographical part of the text talks about a disruption and then restoration of the falcon temple the statue owner worked in, which probably referred to the second Persian invasion, suggesting that the owner lived through that time, and the style of the statue suggests that it belonged to the Saite-Persian Period, according to E. Jelinkov-Reymond, Les inscriptions de la statue guerisseuse de Djed-Her-le-sauveur (Cairo, 1956), xi, 68,96-108. 110 De Gans Davies, Hibis III, pls. 3, reg. III, 4, regs. III, IV; Cruz-Uribe, Hibis 1,11,28,30. 111 Stelae Amherst 1921.IVand Munich 49, both dated to c. 620-570 BC on stylistic grounds by Munro, Totenstelen, 292-3,294, p1.39, fig. 145. Fakhry, Bahria I, 71. "2 Cairo JE 94748, Perez-Die, Vernus, Ehnasya Medina, 43,154, fig. XIIIa. For the date see 2.2.1 note el 81.

105 In room F, K and L respectively,De Gans Davies,Hibis III, pls.18,22,27; Cruz-Uribe, Hibis I, 84, 96,110.

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images wearing the throne. 113 A further Abydene stela shows that the epithet `great of

4 in magic' was applicableto the goddess mortuary material!

Isis' relationship with Osiris was highlighted in funerary material in the epithet `sister of the god'. This was begun to be used Isis in the New Kingdom, and later ' is for A further epithet describing family appeared on, example, a Theban coffin. 116 is Geb', Gb. `daughter Both these of sat relations of the goddess used on coffins epithets were more frequently attached to Nephthys (see 2.3.2), and both images of Isis wore the throne. The solar cult was important in a mortuary setting and Isis' involvement in that sphere was marked by the epithets `eye / daughter of Re', used on ' 17 Theban coffins. Isis was additionally given the most frequently used epithets specifically related to mortuary functions. `Mistress of the West' was used for her in the New Kingdom, and on a funerary papyrus, the coffin of PsusennesI, on a pectoral of the same king, inside the cartonnage of a Theban coffin, and accompanying the human headed cobra ' 18 her `Mistress of the Embalming House' and wearing the throne. representation of `mistress of the House of Life' were added to the above on one coffin, while the former

113 All of them on coffin Cairo CG 41009, Moret, Sarcophages, 123. The date of c. 650 BC was reached for it on stylistic grounds by Taylor, `Theban Coffins' II, 380. All were also found on stela Durham Gulbenkian Museum North (now the Oriental Museum, University of Durham) 1971, dated to c. 620-570 BC on stylistic grounds by Munro, Totenstelen, pl. 42, fig. 150. On their own on coffin Cairo CG 41002, Moret, ibid. 46, p1. VIII. See 2.2.1 note 80 for the date.

114 StelaCairo T.28.10.24.5,datedto c. 660-520BC on stylistic groundsby Munro, Totenstelen, 286, pl. 42, fig. 153.
113 In the Ramesside tomb of Njr-htp and other material form the same period, Mnster, Isis, 206. Coffm Cairo CG 41001, Moret, Sarcophages, 12-3. Dated to c. 650-625 BC on stylistic and genealogical grounds by Taylor, `Theban Coffins' II, 396-7. 116 Theban coffin Cairo CG 41037, Moret, Sarcophages, 303. It was dated to c. 625 BC on stylistic and enealogical grounds by Taylor, `Theban Coffins' H, 442-5. 1' wrt mwt ntr Irt RChnwt lmntt were attached to an image of the goddess wearing a vulture-cap and a crown composed of a sun disk and two tall plumes on a circlet, inside the cartonnage of coffin Cairo CG 61030, Daressy, Cercueils des cachettes, 133, pl. XLIX. See 2.2.1 note 84 for the date. Coffin Odessa 52976, which was dated by the mummy-braces inside it which are inscribed with the name of the First Prophet of Amun Menkheperre, Berlev, Hodjash, Monuments, 10-12. sat R" on coffin Cairo CG 61031, Daressy, ibid. 139. The coffin belongs to 3st-m-hb, daughter of the High Priest of Amun Menkheperre, and as her date of death is unknown, the bracket of c. 990-950 BC was suggested, Taylor, `Theban Coffins' 1,75 118 Munster, Isis, 205. Papyrus Cairo S.R. VII. 11493, combining `mother of the god' and `mistress of the West', Piankoff, Rambova, Mythological Papyri, 93, pl. 8. The papyrus was dated to the middle of the Twenty-first Dynasty on the basis of the style of the coffin it was found in by Niwinski, Funerary Papyri, 294. The Psusennespieces were both from his tomb at Tanis, Montet, Tanis II, 131, pl. CI. The pectoral, C. Ziegler, `Catalogue, part III, no. 78', in Tanis, l'or des Pharaons (Paris, 1987), 238. Coffin Cairo CG 61030, Daressy, Cercueils des cachettes, 133, pl. XLIX. See note 117. Leiden M3, van Walsem, The Coffin of Djedmonthuiufankh, 1.1,241; 1.11, pl. II fig. 12. For the date see 2.2.1 note 90.

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' 19 her `lady A the of called papyrus a papyrus. coffin and was used alone on another 120 dead. These her the to the tied epithets of t3-dsrt, care which also necropolis', nbt were combined with the most common ones on these three coffins. In the iconography of Isis there appearsto be no decisive patterns as to which has Temple iconography textual evidence combined. were aspects of physical and funerary iconography both the than epithets and physical yielded a wider range of in Hathor Crown, headdresses, The throne used and were most prominent material. both, but with a preference for the former in funerary and the latter in temple material. The apparent randomness is likely to be due to there being no firmly set rules governing illustrate be iconography to Instead the textual combined could this matter. and physical in important be the each to the goddess' persona of aspects most whatever was seen specific context.

2.3 Nephthys 23.1 Representations of Nephthys The name of Nephthys combined the hwt and nb(t) signs, and the meaning is 121 25). (Figure Altenmller suggestedthat the hwt-sign actually `lady of the temple' in her the preparation and thus to the role marked place of embalmment, and referred 122 in Old is based dead. His the the played on role she argument preservation of Kingdom tombs, but a problem with it is that the word usually used for this place at that time was wrbt. Hornung instead suggestedthat the royal mortuary temple or another 123 She thus became the divine equivalent is intended, holy place was which more of a `lady of the house', nbt pr.

Nephthys' basic form was femaleand the headdress most frequentlyusedfor her her because formed by hieroglyphs, they these two nameany symbolised and was one

119 All on coffin Odessa 52976, Berlev, Hodjash, Monuments, 10-12. See also note 117. Hnwt pr-nfr on coffin Cairo CG 61031, Daressy, Cercueils des cachettes, 139, also referred to in note 117. Papyrus Louvre E 17401, Piankoff, Rambova, Mythological Papyri, 106, pl. 9. It was dated to the early or middle Twenty-first Dynasty by Niwinski, Funerary Papyri, 363. 120 Cairo JE 35404, Piankoff, Rambova, Mythological Papyri, 92, pl. 7. The papyrus was dated to the late Twenty-first Dynasty on the basis of the style of the coffin it was found in by Niwinski, Funerary Papyri, 278.

123 E. Hornung, 'Versuch ber Nephthys', in A. B. Lloyd (ed.), Studies in Pharaonic Religion and Society (London, 1992), 186. He pointed out that the word could be used also to in Honour ofJ. Gwyn Grths mean tomb.

121 Brunner-Traut,Brunner, Zick-Nissen, Osiris, Kreuz and Halbmond, 17. 122 Altenmller, SAK 27,10-11.

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figures wearing this crown can reasonably safely be attributed to her (Figure 25). 124 Nephthys was almost always paired with Isis, marking their duality, as sister-mourners for Osiris and the dead (see 3.3,4.4). Nephthys was depicted as female with her name-sign at Bubastis, and in the first 125 In the Hibis temple she wore Ain el-Muftella, coupled with the vulture-cap. chapel of a wig, the vulture-cap and a ribbon both on their own, and coupled with the name126 sign. There was also an image of a goddess wearing the Hathor Crown, which was labelled Nephthys. 127 Cruz-Uribe suggested that this was a mistake and that the figure is depicted Isis, is because she given the epithet mwt ntr, used really which possible frequently for Isis but not Nephthys. It is likely however, that the intention was to show Nephthys performing the role of Isis, as she was sometimes seen as a substitute mother for Horus, as well as partner for Osiris (see 3.3). In one instance at Karnak Nephthys, coupled with Isis, was represented in the form of a bird wearing her name-sign (see also 2.2.1 and Figure 20). 128 Votive statuettes and amuletic figurines wore her name-sign, 129 brow. sometimes with circlet, resting on a wig with a uraeus on the Funerary material has more plentiful representations of Nephthys. She wore the name-sign here too, as in the tomb of Psusennesat Tanis, on Theban coffins, a Saqqara 130 funerary sarcophagus, and stelae. One unusual coffin depiction showed her as a
124 There is however, an example on a Theban coffin, Cairo CG 41021, of a goddess wearing this crown labelled Isis, Moret, Sarcophages, 208-9. The coffin was dated on stylistic grounds to c. 680-660 BC by Taylor, `Theban Coffins' II, 344. This could be explained as a result of carelessnesson behalf of the coffin painter because Isis and Nephthys so often appeared in parallel. The Theban coffins from this period are full of unusual depictions and it is therefore possible that this use of the crown was a deliberate attempt to broaden the iconography of Isis. Because this is the only such example it is nonetheless fairly safe to identify this crown solely with Nephthys. 125 In the temple of Bastet, in Bubastis, decorated in the reign of Osorkon II, Naville, Bubastis, pl. XL K. Fakhry, Bahria I, 158, pl. L. 126 In the sanctuary, over the door to rooms L and G and on the inner gateway, De Gans Davies, Hibis III, 5,10, pls. 2, reg. VIII pl. 3, reg. III, 4, reg. IV, 8,18,54. 128 On the west wall of the first hall in the chapel of Osiris-nb-mnh, dedicated by Taharqa and his contemporary Divine Adoratrice, Shepenwepet, Leclant, Recherches, 29,35, fig. 6 on page 31. 129 With circlet: Bronze statuette dated to the seventh century BC, no. 4539 Vienna AgyptischOrientalische Sammlung, Brunner-Traut, Brunner, Zick-Nissen, Osiris, Kreuz and Halbmond, 17, pl. 5. Without circlet: Cairo CG 38927, of bronze and found in the Saqqara Serapeum, and 38929,38930, 38934 all made of faience, Daressy, Statues de divinites, 235-6, pl. XLVII. 130 In the chamber of'nh.. f-n-Mwt in the tomb of king Psusennes,Montet, Tanis II, 67, pl. XXXVIII. Coffins Cairo CG 61030, Daressy, Cercueils des cachettes, 122, see 2.2.1 note 84, Cairo CG 41019, Moret, Sarcophages, 195, dated to c. 700-650 BC on stylistic grounds by Taylor, `Theban Coffins' II, 385, and Cairo CG 41009, Moret, Sarcophages, 122, dated to c. 650 BC on stylistic grounds by Taylor, ibid. 380. Sarcophagus Cairo T. 21.11.14.6, found at Saqqara, and dated on stylistic grounds to c. 664525 BC by Buhl, Late Sarcophagi, 22-3,166-7,196-7. Stelae Durham Gulbenkian Museum North (now the Oriental Museum, University of Durham) 1981, originating in Thebes and dated on stylistic grounds to 750-690 BC by Munro, Totenstelen, 190, and BM 1180, attributed to Abydos and dated stylistically to 630-600 BC by Munro, ibid. 279.

127 In hypostyleB, De Gans Davies,Hibis III, pl. 57; Cruz-Uribe, Hibis I, 166.

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female with the lower part of her body replaced with a tit-sign, but as usual wearing her 131 lifeher it in Isis 23). (see 2.2.1, Figure As the probably stressed case of name-sign giving properties. Nephthys was depicted with wings attached to her arms, again with her name132 in B3-n-iwty. A Theban tomb the of mummiform and coffins, a sarcophagus, sign, on figure of her, with an unidentifiable animal head topped with a wig was included in a funerary papyrus.133 A sarcophagus from Saqqara had a portrayal of her as a falcon in Isis her with a representation of paired a gold-sign, wearing name-sign, on perched 134 in Isis (see (see 2.2.1). There those the same guise conjunction with of also was, 135 her headed her human 2.2.1), a representation of cobra adorned with name-sip. as a There was also a depiction of her along with Isis as a serpent, flanking Nun on a 136 (see 2.2.1). The physical iconography of Nephthys was very consistent, with papyrus few deviations from her primary physical form.

2.3.2 Epithets of Nephthys The temple representations of Nephthys illuminate her cult through the epithets given to her. She was called `lady of heaven, mistress of all the gods' in the Hibis 137 former Bubastis. The Hibis temple image wearing the Hathor temple and the also at 138 Crown added `mother of the god', mwt ntr, to these. For the possibility that this image actually depicted Isis, see above 2.3.1.

131 Cairo CG 41055, Gauthier, Cercueils, 256, pl. XVIII. For the date see 2.2.1 note 86. Unlike Figure 23 only the lower part of her body is replaced, the upper part is human. The image is also mentioned by Baines, Fecundity Figures, 60-1. 132 Coffins Cairo CG 61024, Daressy, Cercueils des cachettes, 41, dated to c. 1075-1065 BC on the basis of a bandage epigraph mentioning Pinedjem I and year 1, probably of Smendes 1, by Taylor, `Theban Coffins' I, 67-8. Coffin Cairo CG 41044, Gauthier, Cercueils, 31, dated to c. 660 BC on stylistic grounds by Taylor, `Theban Coffins' II, 377-8. Coffin Cairo CG 41056, Gauthier, ibid. 267, dated to c. 625-575 BC on stylistic grounds by Taylor, ibid. 448-9. Coffin Cairo CG 41053, Gauthier, ibid. 221-2. It is dated on stylistic and genealogical grounds to c. 625-600 BC by Taylor, ibid. 415. Sarcophagus Cairo JE 31566, dated to c. 595-500 BC on stylistic grounds by Buhl, Late Sarcophagi, 29-30. Fakhry, Bahria 1, 68-9, fig. 29. Nephthys and a mirror image of Isis flank a Nefertum scepter (see 2.2.1). 133 In papyrus Cairo JE 95878, A. Piankoff, The Litany of Re (New York, 1964), 69, no. 7. This papyrus was dated to the period of the High Priest of Amun Menkheperre because of mummy braces inscribed with his name found in the same coffin as the papyrus, Niwinski, Funerary Papyri, 267-8. 134 Sarcophagus Cairo T. 3.3.21.1, Buhl, Late Sarcophagi, 39-40. For the date see 2.2.1 note 89. 135 Theban coffin Leiden M3, van Walsem, The Coffin of Djedmonthuiufankh, I. I, 241; 1.I1, pl. II fig. 12. For the date see 2.2.1 note 90. 136 Papyrus Bibilioth8que Nationale, Paris E. G. 154, Piankoff, Rambova, Mythological Papyri, 210, pl. 30. For the date see 2.2.1 note 91. 137 In hypostyle B and on the inner gateway, De Gans Davies, Hibis III, pl. 8; Cruz-Uribe, Hibis I, 48. The Bubastite piece, from the temple of Bastet is inscribed with the cartouches of Osorkon II, Naville, Bubastis, pl. XL K.

1311 In hypostyleB, De Gans Davies,Hibis III, pl. 57; Cruz-Uribe, Hibis 1,166.

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The epithet `sister of the god', snt ntr, was one of Nephthys' most prominent her important Osiris, her of element which was an relationship with ones and marked in funerary On (see 3.3). this epithet was written with the a papyrus ntr-sign mythology 139 be included. This her indicating that could mythological siblings all plural-strokes, here her in Hibis define frequently temple, the to she the and one used most epithet was 140 is interesting It hr hr Wsir. Osiris', her brother `watching rs sn.s over was also called to note that in this scene Osiris was in syncretistic union with `Min, lord of Coptos', 141 Nephthys It Min. her instance in that the this played of shows sister also made which her usual supportive role, with Isis, even when a syncretistic god held the brother her This temple specifically with temple cult, connecting one epithet provided position. 142 Smnh `who temples', was probably particularly smnht pr(w). embellishes namely descriptive of functions of Nephthys because it was also used for her in an epithet, `who from found / inscriptions statues on private commands' smnh wdw, embellishes 143 Karnak. Another statue, covered in magical texts, called her `lady of the writing / 144 judgement', This document of epithet may suggest that she was the nb(t) ss wd- mdw. keeper of records taken in a legal court, but because of her strong funerary connotations it probably refers to the judgement of the dead. The relationship with her mythical father was emphasised in the epithet `daughter of Geb', sat Gb, and `great of magic', wr(t) hk3(w), stressed her magical 145 her figurines featured Amuletic both with on private statuary. of which powers, heaven, `lady called mistress of the gods', and one combined them were of name-sign

139 Cairo JE 35404, Piankoff, Rambova, Mythological Papyri, 92, pl. 7. For the date see 2.2.2 note 120. 140 Examples of snt ntr wearing name-sign or wig only, are found in the sanctuary, room K2, and in hypostyle N, De Garis Davies, Hibis III, pls. 2, reg. VIII, 25,38; Cruz-Uribe, Hibis I, 6,104,144. Rs hr 20, sn.s Wsir on an image wearing the name-sign and vulture-cap, in room H2, De Garis Davies, ibid. pl. reg. III; Cruz-Uribe, ibid. 87. 141 As pointed out by Traunecker, Coptos, 361-2, fig 30.

143 For example Cairo CG 42228, inscribed with the cartouches of Osorkon II, G. Legrain, Statues et statuettes de rois et particuliers' III. Catalogue general des antiquites egyptiennes du musee du Caire N' dynastie', ASAE 65 42192-42250 (Cairo, 1914), 67-70; R. El-Sayed, 'Une noble dame de ]a XXII' (1983), 111-15, and Cairo CG 657, which contains the damaged cartouches of Psammetichus I, R. ElSayed, 'Un grand pretre de Sebennytos sous le refine de Psammetique I (Cairo CG 657)', BIFAO 81 (1981), 56-7, who also referred to some other statue with the same epithet attached to Nephthys. 144 Cairo JE 46341, Jel]nkov-Reymond, Djed-Her-le-sauveur, 67. 145 Cairo JE 36933, belonging to Montuemhat, the Fourth Prophet of Amun at the end of the Twenty-fifth and beginning of the Twenty-sixth Dynasties, Leclant, Montouemhat, 3.17. Statue Cairo CG 42218, found in Karnak, whose owner probably lived during the reigns of Osorkon II and Takelot 11,JansenWinkeln, gyptische Biographien 1,112-13; 111,490. This date was reached by Jansen-Winkeln on the basis of his family connections with datable families making him roughly contemporary with the owner of statue Cairo CG 42208, which carries the cartouches of Osorkon 11.

142 Wearingname-sign and vulture-cap,on the southexterior wall, De Gans Davies,Hibis III, pl. 53, reg. ti; Cruz-Uribe,Hibis 1,160.

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`the `mistress life', the rnh, `lady with gods' of and another replaced of nb(t) with 146 33(t). great',

In funerary material too `sister of the god' was her most frequently used epithet, Theban Psusennes, in tomb it the the on and the of reliefs of coffin and and appeared on 148 147 `the The Theban Geb' `Daughter epithets general coffins. was used on of coffins. (all) the heaven', `mistress `lady the with combined gods' were of and of great', wrt, 149 but The Theban those general alone on others. used coffins, aforementioned on Nephthys the Lands' Two the to `mistress tied of on one the earthly realm, of epithet 150 `Eye of Re' and the general funerary Geb'. Theban coffins calling her `daughter of hry(t)-ib House', Embalming in Life, dwells House the `who the of mistress of epithets 151 for her last The her these to on also used of was on a coffin. pr-mnh, were applied Psusennes' coffin. The human headed cobra representation on a Theban coffin called her `mistress of the West' as did a funerary papyrus, while another papyrus called her 152 Smnh, `the embellished', accompanied the goddess on a Life'. `lady of the House of 153 in funerary it her to that as well as temple contexts. related coffin, showing She was designated by the general epithets marking female divine power but `sister her directly by to that of the god' and such as mythology, related epithets also `daughter of Geb'. Almost all the epithets were attached to images of her wearing her bird images in funerary (all the were without surviving and material), name-sign

146 The three first on Cairo CG 38929, and r3(t) on Cairo CG 38930,Daressy,Statuesde divinites, 235. 147 f1, pl. CI; On the eastwall of the chamberof mnh. The coffin is Montet's no. 477, Montet, Tanis11,13 292. The Sarcophages, CG 41035, Moret, Coffin Cairo ibid. 67, XXXVIII. owner of this pl. n-Mwt, date 710-690 BC Takelot III the that through was the of c. relationship and of grandchild coffin was date ibid. 5. For CG 41001, Coffin Cairo Moret, I, 88-9; 11300. Coffins' the by Taylor, `Theban reached see2.2.2 note 115. 148 154.The date of c. 650-625 BC was Examplesinclude coffins Cairo CG 41013, Moret, Sarcophages, Cairo CG Coffins' II, 400. Taylor, `Theban the evidence of style and genealogy, combined reachedon 41064, Gauthier,Cercueils,408-9, datedon stylistic groundsto c. 600 BC by Taylor, ibid. 444-5.

149 pt hnwt ntrw nbw on Cairo CG 41002, Moret, Sarcophages, 45, pl. VII. For the date see 2.2.1 note nbt 80. nbtpt on Cairo CG 41019, ibid. 195. For its date see 2.3.1 note 130. nbtpt hnwt now on Coffin Cairo CG 41009, ibid 122. For the date see 2.2.2 note 130. wrt on coffin Cairo CG 41005, ibid. 89. The date of by Taylor, basis 650-620 BC the work comparisons and genealogical reached on of stylistic was c. `Theban Coffins' II, 403-4. 150 Coffin Cairo CG 41064, Gauthier, Cercueils, 408,417. See note 148. 151 Coffin Cairo CG 61030, Daressy, Cercueils des cachettes, 122,126. For the dating see 2.2.1 note 84. 152 Leiden M3, van Walsem, The Coffin of Djedmonthuiufankh, 1.1,241; 1.II, pl. II fig. 12. For the date see 2.2.1 note 90. Papyrus Cairo S.R. VII. 11493, where it was combined with `sister of the god', Piankoft Rambova, Mythological Papyri, 94, pl. 8, for the date see 2.2.2 note 118. nbt pr-rnh on papyrus Kunsthistorisches Museum, Vienna 3859, ibid. 155, pl. 16. It was dated to the middle of the Twenty-first Dynasty by Niwiiiski, Funerary Papyri, 374. 153 Theban coffin Rio de Janeiro inv. 532, dated to c. 750 BC, because of stylistic similarities with other coffins of that date, by M. da Conceico Beltro K. A. Kitchen, Catalogue of the Egyptian Collection in the National Museum Rio de Janeiro I (Warminster, 1990), 145,147; II, 137.

31

epithets. This means that little can be said about the ways physical and textual iconography were combined.

2.4 Nut 2.4.1 Representations of Nut Nut is the female part of the second pair of gods in the Ennead and mother of Osiris, Seth, Isis and Nephthys (see 3.4.1). Her name consists of the phonetic nw and t is indicative her hieroglyph for heaven, the which of role as a sky pt, signs placed over goddess, and these signs were sometimes used as her headdress(Figure 26). Her basic form was female, with various headdresses.Nut was very rarely featured in temples, but 154 in Hibis Her form is female, wearing variously a wig and temple. she appears the disk her head, brow large the a sun and a on of otherwise undecorated uraeus circlet, a ribbon tied around her wig, and a vulture-cap. On a private healing statue she was given hippopotamus form. 155 She was rather more prominent in funerary material. Her role as the sky was indicated in a number of ways. The most clearly identifiable of these is when the goddess was depicted naked, often painted blue, and arched over her mythological husband Geb, the earth (see 3.4.1, Figure 27). Shu, as the guardian of the world order, 156 holding depicted Nut These scenesare maps of one Egyptian view of aloft. was often the physical relationship between heaven and earth. Nut is the only one of these Geb Because too was often naked and was represented naked. goddesseswho ithyphallic, it is likely to symbolise that they had formed a primordial creative sexual 157 before into they were separated earth and sky. These representations appeared union 158 funerary Theban coffins and papyri , and are fairly uniform, with the goddess on
1S4 In hypostyle B, rooms F and G and hypostyle M, De Gans Davies, Hibis III, pls. 11, reg. 1,17, reg. I, 18, reg. 1,36. '" Statue Cairo JE 46341, G. Daressy, `Statue de Zedher le sauveur', ASAE 18 (1919), 143. Also discussed by Jelinkovi-Reymond, Djed-Her-le-sauveur, but without mentioning these representations. See 2.2.2 note 109 for the date. '56 As pointed out by L. K. kosy, `The Ptah-Shu-Tefnut Triad and the Gods of the Winds on a Ptolemaic Sarcophagus', in J. van Dijk (ed. ), Essays on Ancient Egypt in Honour of Herman Te Velde (Groningen, 1997), 221. 157 This was suggested by H. Te Velde, `The Theme of the Separation of Heaven and Earth in Egyptian Mythology', Studia Aegyptiaca 3 (1977), 165-6. '" This type of representation of the goddess appears on the box Rio de Janeiro inv. 526, which was dated to c. 1070-1040 BC on a combination of typological and stylistic comparisons with other coffins, and the estimation of when Hori, it's owner, would have lived, on the basis of his and his father's titles relating to the office of God's Wife of Amun, by Conceigao Beltro, Kitchen, Rio de Janeiro I, 133,139; II, 121. It is also found on the inner coffin of Cairo CG 61027, belonging to the High Priest of Amun, Masaharta, who died c. 1046, Daressy, Cercueils des cachettes, 70, p1 XXXVII, Taylor, `Theban Coffins' 1,69. On

32

items jewellery few for of and a wig, and occasionally stars painted on a naked except her body" 59The arching sky Nut was a motif used in the cenotaph of Seti I at Abydos 160 in is depiction development A the Ramesside this type tombs. evident of of royal and 161 Here she was portrayed naked and arched over the body of Bahria. tomb of 23yty at Osiris, with a man standing with a hoe on her back, and it symbolised one perception of fields back death: justified the the the of working situated on would end up after where Nut. Nut as the sky was also depicted on some Theban funerary stelae, arching over the She is naked, bright blue, and unlike most representations of this type lunette scene.162 her hair is not neatly arranged down her back, but instead hangs more naturalistically down along her arms. Nut as the physical sky was also represented as a fully frontal naked female, it, inside the tied around and stretching out over with a ribbon wearing a wig, sometimes 163 her This lid the showed as the sky arching over the of sarcophagi and coffins. of described in if to the tomb above representation concept, closely akin mummy and was intended benefits to the the provide mummy with of not execution, and presumably having the open sky above. The full frontal pose was a not at all common for human

the inner coffin Cairo CG 61030, three solar barks sail on her back, arms and legs, Daressy, ibid. 126, pl. XLVIII, for the dating see 2.2.1 note 84. Cairo CG 41003, Moret, Sarcophages, xiv, 61-3, pl. X, XI. A date of c. 675 BC for this coffin was reached on the basis of stylistic criteria and genealogical work by Taylor, `Theban Coffins' II, 341-2. Stars on the naked body of Nut can be seen on the outer coffm Odessa 52976, Berlev, Hodjash, Monuments, 10-12, pl. 26.11.8.2. For the date see 2.2.2 note 117. Papyri Cairo S.R. VII. 11493 and Louvre E 17401, Piankofl Rambova, Mythological Papyri, 100-1,106, pls. 8,9. For the dates see 2.2.2 notes 118 and 119.

160 F. Daumas, `Sur trois representations de Nout a Dendera', ASAE 51 (1951), 376-7. In the burial chambers of the tombs of Ramses IV and VII, in which two images of the goddess, back to back, represent the day and night skies respectively, E. Hornung, Zwei Ramessidische Knigsgrber: Ramses IV and Ramses VII. (Mainz am Rhein, 1990), 45,89, pls. 3a, IOa-b, 68-75,121-4. 162 stergotlands Lllnsmuseum, Linkping, 3 (former Sabatier Collection 88), attributed to Thebes and tentatively dated to the Twenty-fifth Dynasty by Munro, Totenstelen, 188; H. De Meulenaere, L. Limme, I. Quaegebeur, Index et addenda, P. Munro, Die sptgyptischen Totenstelen (Brussels, 1985), 23. A plate of the stela was provided by G. Bjrkman, `Smithska samlingen av Egyptiska fomsaker i stergtlands och Linkpings stads museum', Meddelanden 1964-1965 stergtlands och Linkpings stads Museum, 140-1, pl. XXI, 3. The plate was provided through gratefully acknowledged personal communication with E. Lundblad at the Museum, department of `Samla och Dokumentera'. Also on stelae Cairo T. 25.1224.11,28.12.24.15 and 27.1.25.18, all dated to c. 680-670 BC on stylistic grounds by Munro, ibid. 187-8, pl. 2, figs. 5-7. 163 An example comes from the interior of Cairo CG 41009, Moret, Sarcophages, 121, p1. XV. For its date see 23.1 note 130. Another is BM 6670, dated to c. 625-575 BC on the basis of stylistic comparisons by Taylor, `Theban Coffins' II, 449, pl. 16. The sarcophagus of the God's wife Ankhnesneferibre, E. A. W. Budge, A Guide to the Egyptian Collections in the British Museum (London, 1909), 260-1, pl. XLIV. Nut is naked and has sun disks placed on her neck, crotch and ankles.

159 There is greaterdiversity in what deities and symbolssurroundthe main actors,Nut, Geb and Shu even thoughthe main purposeof the depictionsremainedthe same.Thesevariations seemto a certain extent governedby horror vacui; presumablya result of the needto provide the deadwith as much knowledgeas possiblein order to ensuretheir passinginto the netherworld.

161 In the tomb of T3yy, Fakhry,Bahria 1,141, fig. 112.

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figures in two-dimensional art in Egypt, and it was presumably suitable here because her These depicted the the emphasised aspect of representations arching sky. as she was it in birth in to the the and evening gave anew the sun mythology where she swallowed disks her by 3.4.2), (see the of sun on mouth, pubic area and ankles. placing morning Clothed representations of Nut, generally wearing the sheath-dress, sometimes jewellery, the other a collar and appeared waist, adorned with a ribbon around The headdressesplaced on top of the wig frequently on the inside of Theban coffms. 164 include her name, a sun disk containing her name (Figure 23), and one combining the in five disk two tall uraei rearing up a row on her head. The tomb plumes and sun with her holding has B3-n-iwty the wearing vulture-cap and a circlet a clothed version of of her name.165 Nut was frequently depicted with wings. As such she held a prime position on heart the over or crotch of the mummy, and sarcophagi, coffins many anthropoid kneeling with her wings stretched out, lending her protection to it (Figure 16). This her of a result mythological position as the mother of position was probably prominent Osiris. Examples come from the whole of the period under study, and both Thebes and 166 Some wear the circlet on top of a wig, sometimes with a uraeus on the elsewhere.
164 With her name on her head: She is found on the bottom of the box of Cairo CG 41059, Gauthier, Cercueils, 362, pl. XXIV, dated on stylistic grounds to c. 650 BC by Taylor, `Theban Coffins' II, 380; and inside the lid of Odessa 71700, with a probable date of c. 710-520 BC on the basis of its stylistic similarities to the coffins in Gauthier's corpus of anthropoid coffins of Theban priests of Montu from that time period, Berlev, Hodjash, Monuments, 25, pl. 54 11.35.2. She is also on the inside of the lid of Kaunas Tt-2796 which has a probable date of c. 660-520 BC on the grounds that it too resembles the coffins in Gauthier's corpus according to Berlev, Hodjash, ibid. 30, pl. 5611.36.6-7. With sun disk and her name: inside the box of Cairo CG 41065, Gauthier, Cercueils, 430,456, pl. XXXVI, dated to c. 625 BC on stylistic grounds by Taylor, ibid. 4434, and inside the lid of coffin Cairo CG 41056, Gauthier, ibid. 267, 283, pL XX, for the date see 23.1 note 132. Cairo CG 41017, of Theban origin, Moret, Sarcophages, 178. The date of the coffin is suggested to be c. 650-625 BC on the basis of stylistic comparisons and genealogy, Taylor, ibid. 399, and Cairo CG 61024, Daressy, Cercueils des cachettes, 40, pl. XXV. For the date see2.3.1 note 132. 165 The figure of Nut appears on a pillar in the central hall of the tomb, Fakhry, Bahria I, 83, fig. 40. 166 Coffin lid Rio de Janeiro inv. 525, Conceigdo Beltro, Kitchen, Rio de Janeiro I, 117-45; II. 109. With circlet and ribbon on Cairo CG 61011, Daressy, Cercueils des cachettes, 12-13, pl. XII. It was re-used in year 7 of the reign of PsusennesI, and must be earlier than this. The first owner was called PJ-d1-7mn,a name which became popular in the late Twentieth Dynasty so its date lies between c. 1120 and c. 1040 BC according to Taylor, `Theban Coffins' I, 67. With circlet and uraeus on Cairo CG 61027, Daressy, ibid. 66, pl. XXXVI, for its date see note 158. Rio de Janeiro, inv. 529, most likely from Thebes and dated to c. 700-650 BC on stylistic grounds by Conceico Beltro, Kitchen, Rio de Janeiro I, 149-53; II, 140. Kaunas Tt-2796, Berlev, Hodjash, Monuments, 30-1, pl. 551I. 36.1-3. See note 164 for the date. Cairo CG 41065, Gauthier, Cercueils, 430,432, pl. XXXV, c. 625 BC, for the date see note 164. Cairo CG 41047, Gauthier, ibid. iii-vii, 111,114-15, pl. IX, a date of c. 650 BC was reached through stylistic analysis and genealogy work by Taylor, ibid. II, 379-80. Cairo CG 41044, Gauthier, ibid. 31,34, pl. IV. For the date see 23.1 note 132. Sarcophagus Cairo T. 18.11.14.5, from Saqqara and dated to c. 660-500 BC on typological grounds by Buhl, Late Sarcophagi, 22,196-7. Sarcophagus Cairo JE 31566, from Kom Abu Yasin, Rowe, ASAE 38, pl. XXII; Buhl, ibid_ 29-30. For its date see 2.2.1 note 92.

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brow, others have her name on top of the circlet and others again wear a sun disk with her name inside it. A curiosity is a ram-headed bird with a solar disk containing the name of Nut on 167 body Theban This may be a its head, with its wings spread out over the of a coffin. deliberate but be image also a result of this a god, may usually represented mistake as the wealth of iconography adopted for the Theban coffins. Another unusual way of depicting Nut on Theban papyri was with a mummiform body and hippopotamus head, 168 Theban feather (Figure 28). A a coffin with a once crowned only wig, once wearing has another unusual representation of Nut, where her body is replaced by an Isis-knot, 169 2.3.1, Figure 23). The (2.2.1 Isis Nephthys bodies goddess and the and of as were it her head. As her disk the two with other goddesses name on containing wears the sun is likely that the image stressedher regenerative powers (see also 4.4). A different form of Nut, but still relating to her role as carer for the dead, was 170 (Figure 29). She Theban the depictions of her as a tree goddess on coffins and papyri is shown standing inside or next to a tree, pouring libations or offering bread and water to the dead. She wears varying combinations of wig, ribbon, circlet and name-signs, and in one instance the Hathor Crown. Hathor was also depicted in this way (see 2.6.1), as 171 form The deities, less tree s. was probably such asHft-hr-nb. well-known were

food for living because funerary in tree the the gave shade and context people suitable gavethoseto the dead(see4.4). and the goddess

167 The coffin lid, Rio de Janeiro inv. 528, is most likely Theban and is dated to c. 650-600 BC, on the basis of stylistic features of both the pictorial decoration and the texts, by Conceico Beltro, Kitchen, Rio de Janeiro I, 153-71; II, 152. 16s The former is found on papyrus Cairo JE 95878, Piankoff, Litany of Re, 69, no. 6. For the date see 2.3.1 note 133. The latter is depicted on a funerary papyrus Cairo S.R. IV. 952, which belonged to Tay-nfr, a son of the High Priest of Amun Menkheperre, H. Kees, Das Priestertum im gyptischen Staat von Neuen Reich bis zur Sptzeit (Leiden, Cologne, 1953), 169, Niwinski, Funerary Papyri, 264. 169 Cairo CG 41042, Gauthier, Cercueils, 13, pl. II. A date of c. 700-675 BC was reached through stylistic analysis by Taylor, `Theban Coffins' 11,310-11. Baines, Fecundity Figures, 60-1, fig. 39. 170 On the inside of the box of Universitt Tubingen, 150a, which is difficult to date any closer than c. 830-500 BC, E. Brunner-Traut, H. Brunner, Die gyptische Sammlung der Universitt Tbingen (Mainz am Rhein, 1981), 229, pL 115,117. Cairo CG 61024, Daressy, Cercueils des cachettes, 46, pl. XXVII. For the date see 2.3.1 note 132. Cairo CG 29301, with the date of c. 520-400 BC suggested by M-L. Buhl, `The Goddessesof the Egyptian Tree Cult', JNES 6 (1947), 97. Papyri Cairo JE 40017, with the Hathor Crown, Louvre E 17401, where she wears the name-signs and the tree too is marked with her name, Kunsthistorisches Museum, Vienna 3859, with wig, ribbon and circlet and the trunk of the tree labelled Nut, Piankoff Rambova, Mythological Papyri, 97,105,145, pls. 8,9,16. For the date see 23.2 note 152. 171 This goddess is found, for example, on box Rio de Janeiro inv. 526, Conceico Beltro, Kitchen, Rio de Janeiro I, 133; II, 121. For its date see note 158.

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2.4.2 Epithets of Nut The epithet most frequently used for Nut was `who gave birth to the gods', ms(t) birth Ennead, her to This the the of who gave mother second role as emphasised ntrw. Osiris, Isis, Seth and Nephthys and as the mother of Re who gave birth to him every became, 3.4.1,3.4.2). Through (see to a certain extent, the primary this she morning describe her in Hibis `the This to the great', wrt, was used with mother-ancestor. temple, in one instance combined with `daughter of Re', while another image of her was 172 These her heaven, `lady designated tied to the sky the gods'. epithets mistress of of iconography. in She her physical was also given clearly also visible and sun, aspects two epithets marking her concern with the earthly sphere: `mistress of the Two Lands, 173 birth in Nun', `The hg3(t) to the the gave god great, who wrt gods', ntnv. ruler of healing form her hippopotamus Nwn, the to on private statue, was applied ms(t) ntr m Nun from life her the the this was water which as was aspect, primordial marks and initially created.174 The epithets given to Nut in the funerary context included most of the aforementioned, and added some others. Her naked arching form, as well as the tree Clothed versions on Theban coffins form was labelled `who gave birth to the god(s)'. 175 birth Re', `eye `the to the on gods', some combined of gave with great, who called were 176 On a Theban hg3(t) `mistress Idbwy `ruler of the Two Shores', or of all the gods'. West' Psusennes `mistress the that of was added to `the great, who gave of and coffin

172 In hypostyle B with sat R, room F and on the exterior wall, De Gans Davies, Hibis III, pls. 11,17,53; Cruz-Uribe, Hibis 1,57,80,160. nb(t) pt hnwt ntrw on an image wearing only the vulture-cap, in hpostyle M, De Garin Davies, ibid. pl. 36, Cruz-Uribe, ibid. 141.

1 In room I,, in a text not accompanied De Gans Davies,Hibis III, pl. with a depiction of the goddess, 27, Cruz-Uribe, Hibis 1,111-12. 174 Cairo JE 46341, StatueCairo JE 46341, Daressy,ASAE 18,143, Jelinkovd-Reymond, Djed-Her-lesauveur, 24. For the datesee2.2.2 note 109.

"S Cairo S.R. VII. 11493, Piankoff, Rambova, Mythological Papyri, 97,100-1, pl. 8. For the date see 2.2.2 note 118. 176Wrt ms(t) ntr(w): Cairo CG 61011 and CG 61027, Daressy, Cercueils de cachettes, 12-13,66, pls. XII, XXXVI, for the dates of these see 2.4.1 notes 158 and 166. Cairo CG 41033, Moret, Sarcophages, 290. The date of c. 675 BC was reached through stylistic comparisons and genealogy reconstruction by Taylor, `Theban Coffins' II, 339-40. Cairo CG 41045, Gauthier, Cercueils, 74,76, pl. VI. A date of c. 660 BC was reached for it, on the grounds of stylistic comparisons, by Taylor, ibid. 377. On coffin Cairo CG 41064, Gauthier, Cercueils, 408,410, pl. XXXIII, for the date see 2.3.2 note 148. in Rr hk3t idbwy: On Voronezh no. 1, dated on close similarities with Cairo CG 61029, belonging to the First Prophet of Amun Pinedjem II, and the titles held by its owner, Berlev, Hodjash, Monuments, 7, and Cairo CG 61024, Daressy, ibid. 47, pl. XXVII, which also had In RChnwt ntrw nb(w), Daressy, ibid. 43, pl. XXVII. See 23.1 note 132 for its date.

36

' 77 Re'. One of the mummiform hippopotamus headed birth to the gods, eye of 178 form hippopotamus four. This that the those combined suggests also representations female form. different her to character was not essentially of a

2.5 Tefnut
2.5.1 Representations of Tefnut Tefnut was seen, together with Shu, as having formed the first pair of deities to be born into the world after the self-impregnating conception of Atum or Re (see 3.5.1). Her name was generally written with the phonetic signs, tf nw and t, and sometimes has been interpreted 30). The (Figure the t tfn of name as meaning and only with 179 dry by Shu. Little other air personified moisture or moist air, as opposed to the led however, Verhoeven to suggest the goddess with moisture, which connects evidence that the meaning of the word was really `she who distorts or changes herself, with ' 80 Tefnut's connection with the waxing and waning moon. reference to The basic representations of Tefnut included a female guise and one where a lion's head was added to the female body (Figure 5 and 6). It is noteworthy that, with lion head is female body, few when a placed on a regardless of which exceptions, very 181 it lion depicted, actually shows a male with a mane. This is likely to goddess was have been because the male lion was the more instantly recognisable as that animal and so made the iconography clearer. The body was distinctly female, ensuring that there divinity, it is the the therefore appropriate to call sex of and regarding no confusion was them lioness deities.

177 The coffin is Montet's no. 477, Montet, Tanis II, 131, pl. CIII and the goddess wears wig, ribbon, circlet and an unidentifiable crown resting on it, and has wings attached to her arms. Cairo CG 61030, Gauthier, Cercueils de cachettes, pl. XLVII. For the date see 2.2.1 note 84. '79H. Bonnet, Reallexikon des gyptischen Religionsgeschichte (Berlin, 1952), 770-1. C. De Wit, Le role 1 le du lion daps 'Egpte ancienne (Leiden, 2d edition [n. d.], [ 1" edition 19511), 107, stated that er Sens the etymological basis for this interpretation was weak. U. Verhoeven, `Tefnut', LA VI (Wiesbaden, 1986), 296-7, also mentioned this interpretation and rejected it. 180 Verhoeven, L VI, 300-1. She based this on a reading of the word tfn as meaning deformation of metal in the Abusir papyri, found in the archive of the funerary temple of Neferirkare. She also suggested that as a parallel Shu was `the and one', meaning the sun, thus keeping the duality of the two deities. H. Kees, Der Gbtterglaube im alten gypten (Berlin, 2d edition 1956), 235,243, pointed out that Tefnut was called the moon eye of Atum in Pyramid Text 1981-2, and she was called the left eye in spell 12 of the Metternich stela, a cippus stela inscribed with the cartouche of Nectanebo II, C. E. Sander-Hansen, Die Texte der Metternichstele (Copenhagen, 1956), 57-8. Verhoeven, ibid. 297. 18'Noted by De Wit, Lion, 467, who made the suggestion of its interpretation.

18 On papyrusCairo S.R.IV. 952, Piankoff, TheLitany of Re, 107. See2.4.1 note 168 for the date.

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The female and lion headed representations were suitable in temple decoration, 182 headed lion in Her her Hibis from temple. deduced the be representations of as can images were adorned with the Plumed Hathor Crown, with the sun disk and uraeus, and headed human (Figure 31). A bow holding top and arrows of a wig, with a wd3t-eye on link her forehead. These her large to the representations uraeus on a wore representation 183 by leonine goddesses. solar cult and the aggressive protective roles so often played Tefnut did not appear frequently in funerary material, but when she did, on a female iconography Theban that the the was of adorned coffins, preferred number of 184 form, female The the adorned with the vulture-cap combined with a circlet wig. with in depiction her hieroglyphs the tomb the the preferred mode of of name was supporting 185 lion headed Tefnut funerary Abydene An B3-n-iwty. a wearing sun portrays stela of disk and uraeus, thus showing that this type of iconography was not unsuitable in a funerary context. '86

2.5.2 Epithets of Tefnut The epithets of Tefnut were even more limited than her physical iconography. All the Hibis temple depictions (2.5.1) were accompanied by the epithet `daughter of Re', as were her coffin representations (see 2.5.1), showing that this epithet was 187 had human leonine form. (all) `Mistress the of or she of whether applicable regardless lion headed heaven' `lady denominated two the representations, of while of gods' also lionesses Hathor figure Plumed for human the the the of wearing and one was used Crown. The Hibis reliefs executed during the reign of Nectanebo II emphasised her 188 both images `daughter' `eye' Re. The lion headed labelling by and of solar aspects former wore disk and pendant uraeus and added `mistress of all the gods' to `daughter described her latter The Re', the combination epithets only a wig. same of wore while of

12 Three representations in hypostyle B, and one in room F, and one in room H. 2, De Gans Davies, Hibis III, pls. 9,12,13,17,20. 1a The importance of the bow and arrows as a means to express the aggression of the leonine eyes of Re du Sekhmet la by Germond, P. et protection monde (Geneva, 1981), 298-9, with special stressed was reference to Sekhmet in the Edfu temple. 14 Cairo CG 41056, see 2.3.1 note 132 for the date, Cairo CG 41064, see 2.3.2 note 148 for the date, coffin Cairo CG 41065, see 2.4.1 note 164 for the date, Gauthier, Cercueils, 267,279,408,419,430,440. ias Fakhry, Bahria 1,84, fig. 34. Turin 1528, dated to c. 580-520 BC on stylistic grounds by Munro, Totenstelen, 297, pl. 43, fig. 152. in This epithet was also applied to the goddess in the temple of Abydos, and in the Graeco-Roman temples of Ombos, Edfu and Philae, as pointed out by De Wit, Lion, 327. She was called `daughter of Re' in a Ptolemaic temple in El Kab, Derchain, Elkab 1,38,1.1. A. 3.

1" Portico Q, De Garis Davies,Hibis III, pls. 62,63.

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'89 The her texts. and epithets representations mark magical statue with on a private her in deity the realm of the sky. place and strongly as a solar

2.6 Hathor 2.6.1 Representations of Hathor Hathor, the domain, or estate of Horus, as her name is generally interpreted, had 190 in hwt falcon She was also known as Horus her name written as a sign. enclosed a `Gold', nbw, or `the Golden One', in which case the hieroglyph for gold designated Gold symbolised eternity and indestructibility, and was the material the bodies of her. 191 192 It was also suggestive of her cosmic and primordial the gods were said to consist of 193 aSppeCtS. The basic imagery of Hathor includes female and bovine, as well as tree forms. The Hathor Crown most frequently adorned Hathor in her human guise, and she appears in this manner in funerary as well as other types of material. She wears it on a circlet on the Bubastite Portal, on a stela from Atfih, in the first chapel of Ain el-Muftella and the 194 Hibis temple, in all casescombined with an uraeus. The Hibis temple provides, for Hathor as for the other goddesses,a number of 195 females include These with simply a wig, with a diadem unusual representations. (Figure 32), Red Crown, disk two the curls and with a with ram-horns and combining the Plumed Hathor Crown combined with long and short wigs. Cow headed images of her wore the latter crown (Figure 33). The side-lock of youth also adorned her, possibly daughter Re. Most image her depicts her the of unusually, as an role as a emphasising

190 Read as `House of Horus' by Kees, Gtterglaube, 303. The other readings by Malaise, SAK 4,222 and Hermsen, Lebensbaumsymbolik, 63,66. 191 An example where she is called nbwt is stela London UC 14534, dated by its inscriptions to year 22 of Sheshonk V, with an image of Hathor, named as such in a caption, but which also says that mnit-playing appeases'the Gold', T. E. Peet, 'A Stela of the Reign of Sheshonk IV', JEA 6 (1920), 56, pl. VII. The king mentioned with two cartouches on the stela was correctly identified by H. M. Stewart, Egyptian Stelae Reliefs and Paintings from the Petrie Collection III, The Late Period (Warminster, 1983), 4-5, pl. 5. 192 M. Lurker, The Gods and Symbols ofAncient Egypt (London, 1980), 55. Naguib, Le clerge feminin, 50, also pointed out that it symbolised divine life and especially the flesh of Re. 193 Derchain, Hathor quadrirons, 27. 19'The Epigraphic Survey, The Bubastite Portal (Chicago, Illinois, 1954), pl. 10, where the goddess suckles Sheshonk I. Stela London UC 14534, dated by its inscriptions to year 22 of Sheshonk V, the Hathor on the stela is called 'lady ofTpy-thw', modern Atfih, Peet, JEA 6,56, pl. VII; Stewart, Egyptian Stelae 111,4-5, pl. 5. Fakhry, Bahria I, 156, pl. XLVIII A. Hibis room F, De Gans Davies, Hibis III, pl. 17, reg. I. 195 In the sanctuary, hypostyle B, and rooms F and L, De Garis Davies, Hibis III, 4,8,10, pls. 2, reg. IV, 3, reg. VII, 4, reg. ITT,9, reg. IT, 17, reg. 11,27, reg. II; Cruz-Uribe, Hibis 1,3,19,20,27.

189 Djed-Her-le-sauveur,68, see2.2.2 note 109 for its date. Cairo JE 46341,Jelinkov-Reymond,

39

196 It is marked`Hathor, lady of Sni', Esna,and sheprobably 34). fish on a plinth (Figure 197 fish in that form the the cult centre. through of that prominence acquired
The representations of Hathor as female with bovine head are mainly from a in Crown, Plumed Hathor the the as temple context, and are generally combined with 198 This form of in New Kingdom. Hibis temple, at Bubastis, and at Tanis, and the depiction was applied to votive and amuletic figurines, which presumably represented Hathor, as some carry her name and the combination of cow's head and that crown has 199 image A The for identified been suckles a child god. amuletic other goddesses. not human headed votive wore the same crown coupled with a uraeus-circlet and vulture20 Another feature of the Hathor iconography is the so-called Hathor head (Figure cap 35). It is a full-frontal female face with a heavy wig and cows ears, which was used, for 201 in for column capitals temples and on sistra. example, In funerary material she was depicted wearing the crown named after her; in a Herakleopolitan tomb, on the facade of the tomb chapel of the Divine Adoratrice 202 funerary Theban Amenirdis, in the tomb of B3-n-iwty, and on a stela. A typically funerary icon of Hathor was as a cow coming out of a mountainside (Figure 36). It may have originated in Thebes in the beginning of the New Kingdom, if not earlier, and can

198 Bubastis; on a block from the temple of Bastet carved during the reign of Osorkon II, Naville, Bubastis, pl. XL R. Tanis; the representation is found in register II, on the west side of the northern tower de le La Tanis III, Les P. Montet, III, Sheshonk tombeau royale constructions necropole et the of portal of de Chdchanq 111ci Tanis (Paris, 1960), 20, p1. IX. One New Kingdom example comes from Medinet Habu, The Epigraphic Survey, Medinet Habu V, Plates 250-362, The Temple Proper Part I (Chicago, 1957), pl. 287. 199 Examples are, Cairo CG 39134 and 39136 both from Saqqara, and 39140 from Abusir, Daressy, Statues de divinites, 280-1. All of these lack inscriptions. An amuletic faience figurine with a hole for suspension is Louvre AF 2744, which is inscribed with her name, J. Berlandini, `La ddesse bucdphale: Une iconographie particuliere de l'Hathor memphite', BIFAO 83 (1983), 36, pl. IIA. `00Cairo CG 38979, Daressy, Statues de divinites, 248. 201 This type of columns are found on a temple erected by Apries at Sais, H. Gauthier, `A travers la BasseEgypte', ASAE 22 (1922), 199-202, El-Sayed, Neith I, 34-5; 11,411-2. See also Appendix 1.59. Sistra include Cairo CG 69302 from Tell Basta, 69320, from Toukh el-Qaramous, 89330, from Saqqara, 69334 from Mit Rahineh, with the cartouche of Amasis, H. Hickmann, Instruments de musique (Cairo, 1949), 78,83,92,93. 202On lintel Cairo JE 94748, belonging to a Herakleopolitan tomb, Pdrez-Die, Vernus, Ehnasya el Medina, 43,154, fig. XIIIa. For the date see 2.2.1 note 81. U. Hlscher, The Excavation of Medinet Habu V, Post-ramesside Remains (Chicago, 1954), 20, pl. 13 A. Fakhry, Bahria I, 92, fig. 49. The stela is from Turin and unpublished before it was included in Munro's Totenstelen, 237, pl. 18, fig. 62, who dated it to c. 300 BC on stylistic grounds.

196 De Garis Davies,Hibis III, pl. 4. 197 I. Gamer-Wallert,Fische and Fischkulte im alien Agpten (Wiesbaden,1970), 88-2, pointed out however,that the depiction showeda different type of fish to the one usually associated with Esna through the Graeco-Roman cult of Neith, but that it wasnot alwaysthe samefish that was connectedwith that town, e.g. an Edfu geographicallist did not specify exactly which fish was a symbol for the nome.

40

203 in Tanite Psusennes found The be Theban the tomb of and and coffins papyri cow on her head had Crown Plumed Hathor the on and sometimes a mnit or generally wore Hathor head around her neck. A small number of depictions of the goddess on in her female tree, the same manner as Nut with a as a merged sarcophagi showed This was the funerary manifestation of Hathor's (Figure 29, see 2.4.1 and 4.4.2) 204 . 205 in Old Kingdom. the connection with a tree cult which was prominent

2.6.2 Epithets of Hathor

The epithets most frequently applied to Hathor are those mentioned in 2.1.3, In Hibis depictions divinity the temple, to and power. of the of general symbols relating Crown Hathor `eye Re', female Plumed the were called of which wearing as a goddess 06 daughter She labelled for the the of sun god. as was often seen a goddess was suitable `lady of heaven' in the Luxor temple, and in the first Ain el-Muftella chapel `mistress of 207 her. The first of these appeared marking her on a private the gods' was applied to 208 depictions her in Two joined latter the two the on another. of were statue, while temple of Khonsu at Karnak were called `lady of heaven, mistress of the Two Lands' 209 hg3t lands', The headed idbwy, Two Re, `eye the respectively. cow ruler of and of Hathor Crown her Plumed first figurine the the also attributed with of wearing amuletic 2! 0 these pairs of epithets . The Hibis temple reliefs provided additional epithets. A female Hathor wearing the Hathor Crown and vulture-cap was called `of the Two
203Examples are found on coffins including: the box of Rio de Janeiro inv. 526, Conceico Beltro, Kitchen, Rio de Janeiro 1,133; II, 119,121, see 2.4.1 note 158 for the date, Universitt Tbingen 454, dated to c. 1070-712 BC by Brunner-Traut, Brunner, Universitt Tubingen, 227, p1.110, Odessa 52976, Berlev, Hodjash, Monuments, 10-11, p1.11.8.3, for the date see 2.2.2 note 117, Cairo CG 61030, Daressy, Cercueils des cachettes, 127, pl. XLVIII. See 2.2.1 note 84 for the date. Papyri: one is Cairo S.R.VII. 10238, where she has only horns on her head, and Cairo S.R.VII. 11493, Piankoff, Rambova, Mythological Papyri, 79,103, pls. 3,8. The former was dated to the period of the High Priest of Amun Pinedjem II on the basis of mummy braces with his name on, found in the same coffin as the papyrus, Niwinski, Funerary Papyri, 279. For the date of the latter see 2.2.2 note 118. In the chamber of Wnd-b3wn-dd in the tomb of Psusennes,Montet, Tanis II, 70, p1. XLI. 204 Two sarcophagi, one which has been dated to the Persian Period and Cairo CG 29301, had representations of a tree with human arms labelled Hathor, Buhl, JNES 6,95, who provided the date of the first one. 205Buhl, JNES 6,86, R. Moftah, `Die uralte Sycomore and andere Erscheinungen der Hathor', ZAS 92 (1965), 40-1. 207In the Luxor temple depictions from the reign of Shabaka, Leclant, Recherches, 301. Fakhry, Bahria I, 154, pl. XLV B. 208Statue no. 10802 of the Oriental Institute, Chicago, dated to c. 670-640 BC by H. De Meulenaere, `Cultes et sacerdoces de Imaou (Kom el-Hisn) au temps des dynasties sameet perle', BIFAO 62 (1964), 159, statue Brooklyn 16.580.150, dated to c. 660-400 BC by De Meulenaere, ibid. 157-8. 209She was depicted with Herihor in these reliefs, The Epigraphic Survey, The Temple ofKhonsu I, Scenes of King Herihor in the Court (Chicago, 1979), pls. 58,59. 210 Louvre AF 2744, Berlandini, BIFAO 83,36, pl. II, A.

206 In hypostyle B, De Garis Davies,Hibis III, pls. 9 reg. II, 13; Cruz-Uribe,Hibis I, 50,66-7.

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Lands, lady of heaven and earth', n t3wy nbtpt t3wy, and they are suggestive of her 211 She the was given the epithet `unique mistress', hnwt wr(t), whole world. power over in a priestly title found on a private statue.212 The funerary representations of Hathor were given the generalised funerary in forms, West', `lady `mistress' two instancesjoined with the and on cow of epithet `mistress' and `lady of offerings', hnwt, nbt htp, and accompanying the female Hathor Crowned representation in the tomb of B3-n-iwty. 213One cow further carried the lady House Adoration, `foremost the of the necropolis', hnt pr dw3t nb(t) of of epithets 214 Embalming `mistress House' t3-dsr, and others were named of the The epithets and physical iconography of Hathor thus indicate that she had an important solar aspect, marked by calling her `eye of Re' and by the solar disks in her headdresses.Her funerary role had a distinct physical iconography, especially at Thebes, the cow coming out of the mountain, but which was marked with the usual mortuary epithets. The unusual epithets were applied to conventional representations, while the unusual images were not given any special epithets.

2.7 Sekhmet 2.7.1 Representations of Sekhmet The name of Sekhmet designates her as `the powerful one', shmt, hinting at the 215 Her in her leonine inherent form strength and aggression physical iconography's female feature lion head the with a was most prominent surmounted by a large sun disk and an uraeus over the brow (Figures 5 and 6). She is depicted in this way, often holding the emblem of Nefertum as a sceptre, on a number of donation stelae from the

211 Room F, De Gans Davies, Hibis III, p1.17; Cruz-Uribe, Hibis I, 79. 212 Statue Cairo CG 42224, with the title `prophet of Hathor, unique mistress, established of Thebes', hm ntr hnwt w"(1) grg W3st,Legrain, Statues III, 54-7. Dated to the reign of Osorkon III by Kitchen, TIPS, 202-3. 213In the Tanite tomb of PsusennesMontet, Tanis II, 70, pl. XLI. Coffins Cairo CG 61031, Daressy, Cercueils des cachettes, 136, p1. U. For the date see 2.2.2 note 117. hnwt htp on Cairo CG 61030, ibid. 127, pL XLVIII, see 2.2.1 note 84 for the date. Papyri Cairo S.R. VII. 10238, and S.R.VII. 11493, nb(t) imntt nbt hip, Piankofl; Rambova, Mythological Papyri, 79,103, pls. 3,8. See 2.6.1 and 2.2.2 notes 118, 203 for the dates. Fakhry, Bahria 1,92, fig. 49. 214 Cairo S.R.VII. 10238, Piankofl Rambova, Mythological Papyri, 79, pl. 3, see 2.6.1 note 203 for the date. hnwt pr-njr. On Kaunas Tt-2798, dated to c. 1070-945 BC, presumably on stylistic grounds by Berlev, Hodjash, Monuments, 22, and papyrus Cairo S.R. VII. 11493, Piankoff, Rambova, ibid. 103, pL 8. See 222 note 118 for the date. 213 De Wit, Lion, 312, Hoenes, Sachmet, 8-10, P. Derchain, `La lionne ambigue', in L. Delvaux, E. Warmenbol (eds.), Les divins chats d'Egypte: un air subtil, un dangereux parfum (Leuven, 1991), 89.

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216 Hibis Memphis The from Karnak, in temple the temple sun and evidence north, and disk, and to a certain extent uraeus, link her to solar worship. The Nefertum-sceptre is her It Nefertum, her and so emphasises motherhood. son mythological suggestive of incarnation Nefertum because has was an of the rising sun. solar connotations also 217 A rare inclusion of her in funerary iconography. Votive figurines comply with this 218 iconography. material, in the tomb of B3-n-iwty, also used the same 219 depictions. They has The Hibis sanctuary provided a small number of unusual include her lion headed but wearing the Atef Crown and a disk and two tall plumes (Figure 37). She was also depicted as a lion lying on a plinth (Figure 38). These are leonine A themes the and royal power. statue with magical texts of solar, variations on head, lion Crown Atef hippopotamus her the wearing a with curly with a as portrays ferocious, be hippopotamus homs220 The especially when protecting their can ram in lion is in keeping the the the therefore nature of goddess expressed with young, and form. She was also depicted lion headed and ithyphallic, with large uraeus perched on 221 in temple material top of her head, and holding a knife aloft, Sekhmet was represented as a cobra with a lion head adorned with the Double Crown, depicted together with similar representations of Isis and Nephthys on a Theban

216 Stela Cairo JE 45327, from Tell el-Minieh, dated by the inscription to year 16 of Osorkon III, G. Daressy, `Trois steles de la pdriode bubastite', ASAE 15 (1915), 140-1. Stela Brooklyn 67.119, dated by its inscription to year 15 of Sheshonk V, and probably originating at Kom Firin K. A. Kitchen, `Two Donation Stelae in the Brooklyn Museum', JARCE 8 (1969-1970), 64-5, fig. 4. Stela IFAO no. de sequestre 14456, J. Berlandini, 'Une stele de donation du dynastie libyen Roudamon', BIFAO 78 (1978), 148-61, pl. XLIX. The provenance of Km Firin was suggested by Berlandini on the basis that similar stelae with donations to the same deities have been found there. The date is suggested because year 30 of a king's reign is mentioned, leaving only Sheshonk III and V as possible candidates because of the hieratic used. The style of the carving is however, more in keeping with other stelae from the reign of Sheshonk V. In the Herihor depictions of the temple of Khonsu at Karnak, The Epigraphic Survey, The Temple ofKhonsu I, pl. 45. On the upper register of the back wall of the Twenty-fifth Dynasty chapel in the enclosure of Mut at Karnak, Leclant, Montouemhat, 233, pl. LXX. Hibis: hypostyle B, room F and hypostyle M, De Gans Davies, Hibis III, pls. 12 reg. 1,17 reg. 1,33 reg. 1. The Memphite fragment carried the cartouches of Amenemope, but the museum location and number are unknown to the present author, Gauthier, ASAE 22,204-5. 2" A limestone statuette from Sais is Cairo CG 39110, one of faience: Cairo CG 39113, bronzes: Cairo CG 39101,39103,39104,39105, the first was found at Abydos, but for the others the provenance is unknown, Daressy, Statues de divinites, 274-6. Zia Fakhry, Bahria 1,81, fig. 36. 219De Garis Davies, Hibis III, 12, pls. 3, reg. V, 5, south reveal reg. IV; Cruz-Uribe, Hibis 1,14,42. 220Statue fragment Cairo JE 41677, which is from Bubastis and carries the cartouches of Nectanebo I, Daressy, ASAE 11,190. 221 An image of this type, inscribed with the name of the goddess, was included among the plates of R. V. Lanzone, Dizionario di mitologia Egizia II (Turin, 1882), 1105, p1. CCCLXIV. 1, but he said it was found on bust 410 of the National Museum of Naples. Hoenes, Sachmet, 16, stated that such a depiction can be found in room I in the Khonsu temple at Karnak, and that it is identified as the goddess in an inscription.

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222 is because Sekhmet depiction This 2.2.1,2.3.1). (see was rarely unusual coffin included in funerary material or depicted as a serpent.

2.7.2 Epithets of Sekhmet The two epithets most frequently used for Sekhmet were `the great, beloved of Ptah', rat mr(yt) Pth. They can be found accompanying her lion headed and sun disk had donation the statue on where she a stela, on a crowned representations hippopotamus body (se 2.7.1), in the Hibis temple, on votive statuettes, on a private 223 Hibis The her in tomb sanctuary the representation appears of she where statue, and . Ptah' in her The `beloved full lion this. of epithet originated role as was also called as a her Ptah together and Nefertum formed the main triad with the mythical spouse of who of Memphis. The aforementioned donation stela further added the epithets `lady of heaven, `eye in Re' They two. to those the combined were with of one gods' mistress of all leonine Sekhmet in in Hibis that temple temple, the another and with representation 224 `eye Re' The temple of hryt-tp to `chief of all the gods', of ntrw nbw, was added Khonsu at Karnak had her as `mistress of the Two Lands, mistress of the gods' 225Other donation stelae and statues further extended the range by calling her `lady of the Two 226 West' `Lady of the West' could refer to an obscure mortuary Lands' and `lady of the function of the goddess, but is more likely to mark her role as a goddess of the Western Delta, as it was found there. It may also be a reference of her role as a goddess of the Libyans (7hnw, Thmw) who came from the west and settled primarily in the western

222 Leiden M3, van Walsem, The Coffin of Djedmonthuiufankh, 1.1,241; 1.11, pl. II fig. 12. For the date see 2.2.1 note 90.

223 Cairo JE 45327, from Tell el-Minieh, inscribedwith year 16 of Osorkon III, Daressy, ASAE 15,140-1. Hibis, De Gans Davies,Hibis III, pls. 12,17,31, and in the reliefs from the reign of NectaneboI, ibid. pl. Sais,Cairo CG 39110, Mit Rahineh,Cairo CG 39115bis, 61, Cruz-Uribe,Hibis I, 168.Statuettes: 224 De Garis Davies,Hibis III, pls. 14,18; Cruz-Uribe,Hibis I, 73,124.

Daressy, Statues de divinites, 275,276, statue Cairo JE 46341, Jelinkov-Reymond, Djed-Her-le-sauveur, 68, see 2.2.2 note 109 for the date. In the tomb of B3-n-iwty, Fakhry, Bahria I, 81, fig. 36. 225 Applied to a lion headed representation depicted with Herihor, The Epigraphic Survey, The Temple of Khonsu 1,pL 45. ub Stela Brooklyn 67.119, from Kom Firin, dated by its inscription to year 15 of Sheshonk V, Kitchen, JARCE 8,64-5, fig. 4. Block statue Louvre E 10295, dated to c. 700-525 BC by De Meulenaere, BIFAO 62,161. Stela Cairo JE 85647, A. El-Mohsen Bakir, `A Donation Stela from the Twenty-second Dynasty', ASAE 43 (1943), 75-8, p1.1, argued that the style of the hieratic on the stela cannot be earlier than the Twenty-second Dynasty, and that on the basis of other similarities with stelae dedicated to Sekhmet and Heka from the same place it would belong to that period.

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Delta. 227 The definition `who protects the Two Lands', hw(t) t3wy, given to her on a leonine figurine elaborates on the `lady of the Two Lands' epithet 228 It emphasisesthat the aggression of the lioness could be beneficial, and it was especially suitable on an object presumably used as an amulet. There are few textual iconographic references to Sekhmet as the `eye of Re', which is surprising because this role was very prominent in her mythology (see 3.7), but her solar connection is amply stressed in the physical iconography. Other parts of her iconography marked her mythological family ties, her powerful, potentially aggressive nature and the overarching power inherent in all the goddesses.

2.8 Bastet 2.8.1 Representations of Bastet The name of Bastet, B3stt, was most frequently written with the oil-pot sign of the sound bas and one or two t-signs and a female divine determinative, but could also be written with the b3-bird, s and t. It was closely connected with the name of her main cult centre, Bubastis in the Delta. Habachi suggestedthat her name designates her as `the one of Bubastis' but Quaegebeur clarified that Bubastis is the Greek version of the Egyptian name for the city: Pr-B3stt, `The house of Bastet' 229Another suggestion is

227 J. Yoyotte, `Les principaute s du Delta au temps se l'anarchie libyenne', Melanges Maspero 1.4 (1961), 146. An example is the Ptolemaic papyrus Louvre I. 3079, where she is called Shmt hrt Thnw, Goyon, J. C. `Le ceremonial de glorification d'Osiris du papyrus du Louvre I. 3079 (colonnes 110 112)', BIFAO 65 (1967), 106. The papyrus was dated on palaeographic evidence by Goyon, ibid. 91. This text and the connection were also mentioned by Hoenes, Sachmet, 98-9. She was also connected with the Thnw in the `voyage of the Libyan goddess' part of the Mut ritual, written on papyrus Berlin 3053, dated to the Twenty-second Dynasty by the inclusion in the text of the name of a king Takelot, U. Verhoeven, P. Derchain, Rites Egyptiens V, Le voyage de la deesselibyque. Ein Text aus dem Mut Ritual des Pap. Berlin 3053 (Brussels, 1985), 14-15,26-7. They argued that this was a Delta area text and ritual which had been adopted to Theban use, based on an earlier text from the New Kingdom, which had been added to the Mut ritual, ibid. 52-4. 228 This is found on a green faience figurine, Cairo CG 39113, Daressy, Statues de divinites, 276. 729Habachi, Tell Basta, 117. J. Quaegebeur, `Le culte de Boubastis-Bastet en Egypte gr8co-romaine' in L. Delvaux, E. Warmenbol (eds.), Les divins chats d'Egypte: un air subtil, un dangereux parfum (Leuven, 1991), 117. J. Bergman, Isis-seele and Osiris-ei, Zwei gyptologische Studien zu Diodorus Siculus 127,45 (Uppsala, 1970), 30-4, suggested that meaning of the name was `the soul, b3, of Isis', and the city `the city of the soul of Isis' because of in some writings of the name with the b3-sign, it was followed by the throne of Isis. He included as evidence an extract from a geographical list from Edfu temple which expressly named Bastet as the b3 of Isis, and a number of examples of this writing, mainly from Bubastis, from various periods, including Pepi I, Osorkon II and Nectanebo II. There is Graeco-Roman evidence that saw her as the b3 of Isis, but the throne served as a phonetic sign, and this is more likely to have been adopted as a secondary meaning in later periods. While the b3-sign was frequently used early in the writing of her name, it was generally coupled with the oil pot not the throne, which lessens the plausibility of this interpretation.

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instances from fragrant the earliest oils as of unguentor that she startedout as a goddess 230 her namewas written with an oil-pot
form lion The lion forms the basic the has Basta cat. and two of representation; female body. This the head was that the on a placed animal of adopted generally only 231 form adopted for the earliest representations of the goddess, and it was the guise most lion head her She decoration. tripartite in only a wig on wore temple usually often used (Figure 39), as in her temple at Bubastis, on a naos from the region of Baqlieh and in 232 including had depictions, Hibis The temple Ain first such the el-Muftella. chapel of hold knives in a wd3t-eye respectively, one with a and the sanctuary who carry two 233 her head (Figure 40). A large body, caturaeus on a and one who wears mummiform headed figure wearing a wig was also included. Donation stelae, depict her as leonine 234 her head. A disk large wigged mnit counterpoise on and uraeus sun and wearing a 235 for her. iconography Taharqa Bastet uses the same embracing with Figurines of the goddess used as amulets took the form of a lion headed female, is from burial One the its indicates the to as well. such sphere private relevance which it her disk Tanis, in Wnd-b3w-n-dd the and shows with a sun seated at cemetery royal of 236 faience There head. her this of amuletic of a number examples are on uraeus and 237 images heads. These their top combine the protective type, with uraei perched on of
23Suggested by De Wit, Lion, 292. 231 A representation of her is found in the Abusir temple of the Fifth Dynasty king Niuserre,N. Langton B. Langton, The Cat in Ancient Egypt (Cambridge, 1940),64.

232 At Bubastis in both the parts of the temple dedicated by Osorkon II and Nectanebo II, Naville, Bubastis, 49-50, pl. XLI E. Nectanebo II is shown offering to Bastet who is depicted this way on a fragment from a shrine, which he set up in the temple, ibid. 58, XLVII G. Another block, belonging to the western part of Nectanebo's section of the temple, also shows Bastet as a lion-headed female with a wig Naos Cairo dedicated A. CG 70008, by XXIII Apries, A-P. 76, Tell Basta, Habachi, her head, pl. on Egypte la du dieu (Paris, de 1'ibis. Thot Baste le Recherches Hermopolis Zivie, sur province en nome et 1975), 104-5,109. Fakhry, Bahria 1,153, pl. XLIV.

234 A stela which contains the full cartouches of Takelot IT, but with unknown museum location, G. Daressy, `Inscriptions inedites de la XXIIe dynastie', Rec. Trav. 18 (1896), 52-3. Cairo T. 2.2.21.13, the damaged cartouches were read as those of Pami by Daressy, ASAE 15,146-7. Apries' stela has EES excavation no. H6-414[2508], and is dated by its inscription, G. T. Martin, The Tomb ofHetepka and Other Reliefs and Inscriptions from the Sacred Animal Necropolis, North Saqqara 1964-1973 (London, 1979), 49, pl. 44. 235 Metropolitan Museum of Art, New York 41.160.104: it may originate in Bubastis but the greater presence of Taharqa at Memphis, in combination with her cult centre there, makes that location more likely as its place of origin, J. Leclant, `Sur un contrepoids de menat au nom de Taharqa, allaitement et apparition royale', Melanges Mariette (Paris, 1961), 256, pl. I. 236 It is Montet's number 722, which is inscribed with the cartouche Wsr-m3lt-R , Montet, Tanis II, 77, fi. 27on page 74, pl. LI. 23 Four examples of this type, inscribed as Bastet and with suspension loops suggesting that they were worn as amulets are the Langton, Cat, 79-80, collection nos. 287-90,291.

23 The imagesare in the sanctuaryand room J, wherethe face cannotbe clearly distinguishedbut seems to be that of a lion, De Gans Davies,Hibis III, 4, pls. 2, reg. VI, 3, reg. VI, 20,21, reg. II; Cruz-Uribe, Hibis 1,5,16.

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powers of the lioness with those of the uraeus, thus providing their wearers with a strong shield against harm. 238 head 41) Except for (Figure Bastet was also depicted as a woman with a cat's the Hibis temple depiction, the surviving evidence of this type of representation was in They figurines. were generally standing, and to restricted votive and amuletic human headed body. The head had to the tail the cat to attached a some cat's addition by dress different to the sheath-dress usually worn goddesses. style of goddess wear a The garment is short sleeved, often v-necked and decorated in elaborate patterns or 239 dresses dresses These body. but to the are more reminiscent of still clinging pleating, found in tombs than the traditional garment worn by goddesses, and the patterns may 240 The human connection of this iconography may indicate embroidery and colour. 241 in her cat guise. The therefore be suggestive of the approachability of the goddess have but bareheaded, a scarab engraved on the top of their some cats are generally heads242This is a solar symbol and carried similar connotations to the sun disk worn by 243It because linked Khepri leonine to rebirth was the also was representations. many newly formed morning sun. The cat headed depictions of the deity often hold objects in their hands. These include the sistrum and mnit-necklace, used in pacification and other temple rituals These instruments probably marked that Bastet had been pacified and her (4.3.4). 244

239 As pointed out by Langton, Cat, 67. 240 Most dresses survive from a Old and Middle Kingdom tombs and were v-necked, some sleeveless, horizontally, G. Vogelsang-Eastwood, long generally pleated, some were and sleeves, others with Pharaonic Egyptian Clothing (Leiden, New York, Cologne, 1993), 111-25. The time difference in these dresses and the cat headed figurines is an obstacle to this interpretation. 241 L. Delvaux, `Chats de bronze', in L. Delvaux, E. Warmenbol (eds.), Les divins chats d Egypte: un air instead 1991), 131, (Leuven, dangereux suggested that the dress may have been of parfum subtil, un Syrian origin, adopted by the goddess because of the vicinity of her cult centre Bubastis to the eastern border of Egypt. 242 Bronzes Cairo CG 38991, found at the Saqqara Serapeum, 38994, also from Saqqara, and 38998, Daressy, Statues de divinites, 251-3, p1. L, and also one inscribed with the cartouche of Ankhnesneferibre, the daughter of Psammetichus II, and dedicated by a man in her service, Langton collection 254, Langton, Cat, 70, pl. frontispiece. It is possible that since the princess was god's wife of Amun at Thebes the figurine also originated there. 24 H. Te Velde, `The Cat as Sacred Animal of the Goddess Mut', in M. H. Van Voss et al (eds.), Studies in Egyptian Religion, Dedicated to Professor Jan Zandee (Leiden, 1982), 133. Delvaux, in Les divins Egypte: un air subtil, un dangereux parfum, 129. d chats 244 C. Zeigler, 'Sistrum', L V, 959-63. E. Staehelin, `Menit', L IV, 52-3. Examples of figurines carrying the mnit include Cairo CG 38990, Cairo CG 38991, see note 242 for details, Daressy, Statues de divinites, 251, and a faience figurine inscribed with her name, no. 1198, Brunner-Traut, Brunner, Universitt Tbingen, 148. Examples with the sistrum are more plentiful, including Cairo CG 38995, from Sais, Cairo CG 38997, Daressy, ibid. 252, pl. L, Langton collection 248,251,255, all three from c.

238 Sheappears to have taken on the cat form in the New Kingdom, but that form did not become frequentlyuseduntil the Third IntermediatePeriod, Bergman,Isis-seeleand Osiris-ei, 17-18.

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into Other been form had the through lioness transformed mild cat. music aggressive 45 her looped basket The figurine this type over arm. meaning a carried of examples of have Bastet's it but is basket and symbolised an amulet, may as the used was unclear, of 246 for basket, burdens The them. to things sistrum or to people's or carry provide ability head disk lion topped frequently with a sun a with an aegis with combined mnit were 247It has been suggestedthat the lion head on the aegis linked Bastet with and uraeus Sekhmet, but a simpler explanation is that it related to the leonine form of Bastet As such it highlighted the aggressive-protective features inherent in her. It is herself.248 figurines Bastet fully the that were representations of as some cat-form many possible 49 is because if This invoking they were the texts unclear even them goddess. carry of depictions of her sacred animal, their dedication would still have been to the goddess. Of the cat headed figurines whose find-spots are known most have either been found in cachesburied in temple precincts or in cat cemeteries, suggesting a votive 250 be in holes This loops to have order worn as amulets or suspension or purpose, in incarnation the that the was especially goddess useful people's private of cat suggests life. The lioness was more related to temples but the amuletic figures in this guise for be that personal use. could she suggests

2.8.2 Epithets of Bastet In a temple context Bastet was given a series of specialised and generalised have been Some seen many times already, others are specific to this goddess. epithets. The version of `the great' used for her was r3(t), and it designated her leonine depictions 251 heaven' She One `lady `lady donation to that. adds of stela was called of stelae on

660-520 BC or later by Langton, Cat, 69-70, pls. XIX, XVI, on the basis of stylistic similarities and the bronzes headed by Langton these that of cat were of that date. most suggestion

246 Langton, Cat, 73, tentatively compared the basket to a cornucopia, but since the basket seldom contains anything that is uncertain. Another suggestion they made was that the basket may simply have been the implement used to carry the sacred cats around the temple. 247 This is the case with Langton collection 248,251,255, Cairo CG 38991,38995,38997 and Tbingen 1198, all mentioned in note 244. 248 Daressy, Statues de divinites, 250-3, and Langton, Cat, 73-4. 249 The Langton collection contains two such inscribed figurines of cats, nos. 152 and 153, Langton, Cat, 31, p1.X. 25Langton, Cat, 5. 251 Takelot II, on a stela published by Daressy, Rec. Trav. 18,52-3. Pami on Cairo T. 2.2.21.13, which is inscribed with his cartouches, and calls her `the great, lady of heaven', Daressy, ASAE 15,146-7. Cairo JE 4680, dated by its inscription to year 2 of Psammetichus 11,Daressy, ASAE 11,192.

245 Cairo CG 38997,Daressy,Statuesde divinites, 252, Langton collection 248,251,255, Langton, Cat, 69-70, pls. XIX, XVI, seenote 244 for details.

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52 in Memphite At Bubastis `mistress of the Two Lands, Two Lands' the a priestly title. who is over the secrets of Atum', hry sst3'Itm, designated her in addition to the during in the reign of Nectanebo II the erected parts aforementioned epithets, and `mistress of all the gods' was added to them.253 At that time and later she was further qualified as `lady of the shrine', nb(t) itrt, and `eye of Horus', in Hr. The connection with Atum is explained by him forming a triad with her and the god Mihos at Bubastis 254The eye of Horus meanwhile was a symbol of royal power, and functioned 255 for the sun god. It was parallel with the eye of Re, which was another as protection function of the goddess. The epithets used for Bastet at Bubastis were either of a general nature or linked her to gods belonging to her local cult. The Hibis temple used these, but also some more 256 unusual ones. Here she was one `who is over the secretsof Atum' and `lady of the shrine', and the cat headed image was called `lady of the wd3t-eye', nb(t) wd3t, which ties in with her role as the eye of Horus. The epithet `watching over her brother, Osiris', hr rs hr sn.s Wsir, which appears in conjunction with a figure of Nephthys, provides an unusual link between Bastet and the Osirid sphere (for the context see above 2.3.2). `Lady of the Jm3yw-demons', nb(t) sm3yw, also used for her in the Hibis temple, is suggestive of a damaging aspect of her persona, becausethese were among the 257 helper-messengers destruction. Sekhmet's Another aggressive traditional of rage and 258 is is fighting, darkness `who flame', hry kk eh3 the the set of epithets upon as m nsrt. Fire and flame were common means for the destruction performed by the lionesses (see 4.5.1.2).

256In the sanctuary, on the north wall of room H2 and in room J, De Garis Davies, Hibis III, pls. 2, reg. VI, 3, reg. VI, 20,2 1; Cruz-Uribe, Hibis I, 5,88,91. 257 The role of these demons was pointed out by Germond, Sekhmet, 301-3. na In this translation the author follows that of Cruz-Uribe, Hibis 1,5, which was based on collation with the text remaining on the temple wall, but some of the readings are uncertain.

254 Habachi, Tell Basta, 119-20. 255 W. Westendorf,`Horusauge',L III (Wiesbaden,1980),49-50.

252Statue Cairo CG 595, found at Mit Rahineh and dated to the `Late Period' by L. Borchardt, Statuen and Statuetten von Knigen and Privatleuten im Musuem von Kairo Nr. 1-1294 II (Berlin, 1925), 149. 253Osorkon II, Naville, Bubastis, pis. XXXIXq, XLg. XLIa, e, Habachi, Tell Basta, 119. The third of these epithets is also found on another block from the same part of the temple found by Habachi during his excavation, Habachi, ibid. 52. nb(t) pt hnwt t3wy were also given to her on naos Cairo CG 70006, dedicated to her by Osorkon ti and found at Bubastis, G. Roeder, Naos. Catalogue gdndral des antiquites dgyptiennes du muscledu Caire Nw 70001-70050 (Leipzig, 1914), 24-5. Nectanebo II, Naville, Bubastis, pls. XLIII G, XLVII G, and an inscription thought to have belonged to a shrine set up by Nectanebo II, Habachi, Tell Basta, 76, pl. XXIII A, and 118, note 7. hnwt ntrw nb(w) on naos Cairo CG 70013, dedicated by Nectanebo for Bastet of Bubastis, Roeder, Naos, 44-5. She was also given the epithet `eye of Horns' on the private magical statue Louvre E. 10777 which has been dated to the Macedonian Period by J. Yoyotte, `La ville de "Taremou" (Tell el-Mugdm)', BIFAO 52 (1953), 181.

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The inscriptions of cat headed figurines rarely survive, so it is unclear if they few lion headed the types since of ones, especially of epithets as were given the same from Bastet The inscriptions the have statuette of aforementioned either. them surviving heaven, it is On `lady is Wnd-b3w-n-dd, eye called of she an exception. grave goods of 59 figurines. lioness her on two other of Re' and each of these qualify

2.9 Mut

2.9.1 Representations of Mut

Mut shared her name with all the mothers of Egypt. The hieroglyph for the name for `mother', the the sometimes combined word the used vulture, mwt, goddess was of 60 form female, basic The determinative. the of goddess was the egg or goddess with 12), female (Figure Crown Double and occasionally with wearing wig, vulture-cap and a lion head. In temple decoration Mut was most frequently depicted as female, with these headdresses,for example on monuments from the main and her own enclosures at Karnak, across the river in Medinet Habu, in the first chapel at Ain el-Muftella, and in 261 iconography in basic New Kingdom. it her also the the Hibis temple, and was Donation stelae and private statuary erected in temple courts carried this type of depiction. 262 A series of engravings on mirrors, probably dedicated to Mut or used in

259 One lioness is from Heraldeopolis Magna, with excavation inv. no. 89-269 from the MAE-1989 excavation of Ehnasya el Medina, Perez-Die, Vernus, Ehnasya el Medina, 75,86. The others are faience figurines with lion heads, Cairo CG 39045 from Matarieh, and 39055 from Abydos Daressy, Statues de divinites, 261,263. 260 Naguib, Le clerge feminin, 75-6. 261In the chapel of Osiris-Ptah-nb-mnh in the main enclosure at Karnak where Tanutamun offers to her and Amun, Leclant, Recherches, 112, pl. LXIX. On a stela, Cairo JE 36140, found at Medinet Habu inscribed with the cartouches of Taharqa, U. Holscher, The Excavation of Medinet Habu II, The Temples fig. 34, 31. In the Mut enclosure at Karnak Taharqa stands (Chicago, 1939), Dynasty Eighteenth the of before her, Leclant, Montouemhat, 231, pl. LXX. Fakhry, Bahria 1,154, pl. XLV A. In the Hibis temple hypostyle B, rooms F and J and in portico Q from the reign of Nectanebo II, De Gans Davies, Hibis III, pls. 13,21 reg. I, 32,61,63. It can seen for example in a representation of Ramses III standing before Amun, with Mut sitting behind him, in his temple at Medinet Habu, The Epigraphic Survey, Medinet Habu V, pl. 291. 262 Examples include a donation stela with the. cartouches of Necho II, probably from Tanis with unknown museum location, J-P. Corteggiani, `Documents divers', BIFAO75 (1975), 147-52, pl. XXIV. Corteggiani pointed out that this stela may originate at Thebes, but as all other donation stelae with the likely it is is from from Delta Necho II that this the there. In that case more one also come of cartouches Tanis is the obvious candidate as the Theban triad was worshipped there with all its Theban attributes. A statue example is Cairo JE 36938, dedicated to one P3-(n-)ww pq(r) by his son, A. Leahy, `In the House of the Phoenix at Thebes (Cairo JE 36938)', in A. Leahy, J. Tait (eds.), Studies in Ancient Egypt in Honour of H. S. Smith (London, 1999), 185-90, fig. 1. Leahy dated the death of the owner to the turn of the ninth to eighth centuries BC on the basis of genealogy and style.

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263 her this way. her cult, and a number of votive figurines and amulets, also represented These objects show that this iconography had relevance to people in their private lives. One of the figurines shows the goddess seated, supporting the Double Crown and five her Many lap, her head, her aspects. motherly emphasising with a child on uraei on frequency but inscribed, the figurines the with which goddess was given not are other this form makes their identification as Mut probable. These headdressesidentified her as the mother of the country, concerned with 254 The crown marked her as a goddess of kingly power'265and she its the state and rule for have been to as opposed one private worship, of a goddess royalty may originally but this does not hold true for the period under study as she was deeply involved in 3.9,4.5). in (see lives Thebes peoples' ordinary A series of more unusual representations of the goddess has been identified in Twenty-fifth in Dynasty In the temple the temples these of crypt chapels. and some of 266 Hathor Crowns From Red her enclosure at Karnak, she was rendered with the and the same relief comes a depiction of a bust, wearing a crown of a temple facade flanked by curls and animal ears, and four mnits with human heads surmounted by disks and horns. These images have bovine and solar connotations, which indicate that Mut was in Isis The Hathor this context. and particular as attributed with similar characteristics first chapel of Ain el-Muftella has a figure of the goddess wearing the vulture-cap, but it, top two wearing respectively the White and Red on of more vultures resting with Crowns. 67This is presumably an elaboration on the same theme as the Double Crown.

268 depiction. has she The Hibis temple sanctuary provided rare modes of featuresas a vulture wearing the Double Crown (Figure 43), a mummified ithyphallic figure with a lion's headand tripartite wig (Figure 44), and a seatedlion-headedfemale figure Crown, is depicted Crown. Another Red Double the the supports and she wearing
263 The mirrors: Cairo CG 44076,44077,44078,44079,44080, were found at Mit Rahineh but could have been transported there as loot and then deposited, and so were not necessarily used in a cult there, G. Benedite, Mirroirs (Cairo, 1907), 36-41, pis. XVI-XX. They were discussed and dated on stylistic grounds ranging from c. 700 to 550 BC by P. Munro, 'Eine Gruppe sptgyptischer Bronzespiegel', ZS 95 (1969), 92-109. A schist statuette Cairo JE 91459, found at Saqqara, and given the date `Late Period' by Martin, The Tomb of Hetepka, 64, pl. 54. Faience figurines Cairo CG 38921 and 39372 - with child, Daressy, Statues de divinites, 230,344, pl. LXIII. Not inscribed bronzes are for example: Cairo CG 38913, from El-Kab and 38911, from Sais, dated to the Twenty-sixth Dynasty by Daressy, ibid. 228.

264 132,134. Lesko, TheGreat Goddesses,

265 Te Velde, in Studies in Honour of Martha Rhoads Bell II, 459-60. 266 Leclant, Montouemhat, 232-5, pl. LXX, who suggested that the depictions represented cult objects kept in the crypt.

267 Fakhry, Bahria 1,154, p1.XLVI B. Davies, 26s Hibis 111,4,7,pls. 2, reg. 111,3, De Gans regs.IV, V, VIII; Cruz-Uribe, Hibis 1,2,13,14,2 1.

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disk Crown by White head falcon the a small and a combined with surmounted with a her 45), (Figure a wrapped around with robe and seatedwearing a skullcap uraeus female Mut 48). limbs (Figure her as a wearing a also represented was covering all in lion head 45). The (Figure 45), (Figure top a cat and as skullcap with a wd3t-eye on her link to the her the the images of crowns rule while aspects, these aggressive marks land, and the sun disk and wd3t-eye tie her to the solar cult. The ithyphallic image and that wearing a skullcap and tight closefitting robe probably refer to primordial creative holds flail (see 3.9). Along the the phallus she also a with up goddess aspects of ithyphallic Amun Min in her head, the the gods and with as same manner alongside icon had fertility A the fertility that connotations. suggests also aspects, which strong head, lion human, her depiction a and a vulture wearing the with a showed papyrus 69 Red Crown, had Min feather a phallus. Double Crown, the and the and she crown of This ties in with the ithyphallic Hibis representation and combines the main features of her iconography into one image. A final representation of the goddess from the Hibis but female, her the this time with a shrine skullcap, again with a as sanctuary shows her head (Figure for 47, its balancing on meaning see god containing a mummiform 3.9) 270She was also depicted as a cat on a private healing statue271 The leonine images in the temples are mirrored on a bracelet from the tomb of Psusennes,where she wears the Double Crown, and a bronze figurine wearing the 272 Crown. The purpose of these figures was presumably to utilise her Hathor Plumed individuals. in the protection of specific aggressive aspect

2.9.2 Epithets of Mut 73 frequently described Mut. They are `the great, wrt, lady of Four epithets very heaven, eye of Re, mistress / ruler, hg3t, of the gods'. These were used, often combined, either a couple or all of them, and sometimes singly, in her enclosure at Karnak, in the first chapel of Ain el-Muftella, in the Hibis temple, on the aforementioned mirrors (see

269 R. V. Lanzone, Dizionario di mitologia egizia I (Turin, 1881), 336, pl. CXXXVII, De Wit, Lion, 3523. 270 De Garis Davies, Hibis III, pl. 3. 271Statue Cairo JE 46341, Daressy, ASAE 18,131,142. Also discussed by Jelinkov-Reymond, DjedHer-le-sauveur, but without mentioning these representations. See 2.2.2 note 109 for the date. 272 Montet's no. 558, inscribed with her name, Montet, Tanis II, 154, fig 56 on page 152, pl. CXXI. Statuette Cairo CG 39128 from Sais, Daressy, Statues de divinites, 279. Bothmer takes this inscription as a mistake on the basis that Mut is never portrayed as a lion, Bothmer, JNES 8,123 note 18. This seems an incorrect assumption on the basis of the other evidence. 273 Leclant, Recherches, 247-8, termed them `classical epithets' of Mut.

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274 2.9.1), on private statuary, and on a donation stela. In all of these instances the Double the and uraeus, vulture-cap epithets accompanied representations wearing Crown, or forms closely connected to it, like the one from Ain el-Muftella (see 2.9.1). 275 `the The cat representations on the private healing statue was called great' A number of other epithets were applied to describe the goddess in certain instances. In her enclosure at Karnak Mut, dressed in vulture-cap and Double Crown, is her in Khonsu her bwt the temple `who marks also which city', s, niwt. protects called 7fiThis emphasizes her role as a city deity of Thebes and special in title. and a priestly protector of everyone therein. 277 list The Hibis temple inscriptions added to the of epithets. A lioness wearing living', is Mwt `who the the Crown Double the great upon place, epithet the was given hry st wrt mnh. ti. `The great' written 33(t)designated the lion headed ithyphallic dsr(t) described female Lands', Two wy, her. `Holy the a one of representation of had This Crown. to Red the a similar meaning probably wearing representation `mistress of the Two Lands', and marked her as a goddess concerned with the earthly heaven' by `lady Two Lands' together `Mistress the with of a was carried of realm. 278 from Medinet Habu. A series of Double Crowned representation of her on a stela her to wearing only the vulture-cap a representation of aggressive epithets were applied in the Hibis temple. These are `who protects her city, lady of the bows, mistress of the hwt hnwt ssr sh the the all gods', of niwt. s nb(t) pdwt enemies arrow, who overthrows

274 Karnak: she was called `lady of heaven, eye of Re' on the south wall of the chapel erected by Montuemhat, Leclant, Montouemhat. 203, and in the chapel of Osiris-nb-mnh at Karnak she was called `lady of heaven, eye of Re', Leclant, Recherches, 35, fig. 6 on page 31. The first chapel of Ain elMuf3ella had `eye of Re' for one and `the great, mistress of the Two Lands' for another representation, Fakhry, Bahria I, 154, pl. XLV A. In the Hibis temple hypostyle B, room J and hypostyle M, and on decorated during the reign of Nectanebo II, De Gans Davies, Hibis III, pls. 13,21, reg. 1,32, portico Q Statues include Cairo JE 36938, see 2.9.1 61,63; Cruz-Uribe, Hibis I, 2,66,68,91,130,148,168-9,177. note 262, and statues of Montuemhat, fourth prophet Amun and mayor of Thebes: Berlin 17271, `the in instance Re' heaven, 'Mut, the great, CG 646, Cairo `lady as well as a separate of of eye great', Stela Cairo JE 46789, mistress of heaven, ruler of the gods', Leclant, Montouemhat, 58,60,65,68,72. found at Mit Yaich in the Delta and dated by the cartouches of Osorkon II, where she was labelled `the 22 (1922), de ASAE 77. Mit Yaich', G. Daressy, `Une stele great', 7SDaressy, ASAE 18,131,142. 276 The block contains depictions of Nitocris I, R. A. Fazzini, `A Monument in the Precinct of Mut with the Name of the God's Wife Nitocris 1', in H. De Meulenaere, L. Limme (eds.), Artibus Aegypti, Studia in Honorem Bernardi V..Bothmer a Collegis Amicis Discipulis Conscripta (Brussels, 1983), 51-2,54. He provided a photograph and line drawing of the Mut enclosure piece, but not of the Khonsu temple depiction. The title is hm ntr Mwt hw(t) nlwt. s and belonged to one of the witnesses on the Saite oracle papyrus Brooklyn 47.218.3, NI 1-14, written in year 14 of Psammetichus I, R. A. Parker, A Saite Oracle Papyrus from Thebes in the Brooklyn Museum [papyrus Brooklyn 47.218.3] (Providence, 1962), 29, pl. 15.

277 De Gans Davies,Hibis III, pl. 2, reg. III; Cruz-Uribe, Hibis I, 2 In the sanctuary,

278 Cairo JE 36140, with the cartouches of Taharqa, HSlscher, Medinet Habu 11,34, fig. 31.

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279 Her aggression is turned towards the enemies of the gods and hftyw ntr nb(w) therefore for good. Among the grave goods of Psusennesat Tanis was a bracelet with the inscription 280 hnwt `Mistress of the lady heaven', `Mut, eye of Re, mistress of the Bows, of pdwt. Bows' could emphasise her royal involvement as Bows could stand for the Nine Bows, her in but Egypt, aggressive power a more also mark traditional could the enemies of leaven, king `lady decoration In that tomb the the she called of of was of general way. 281 is link In Lands', hg3t Two t3wy. the she given the another unusual mortuary ruler of has funerary dw3t, Netherworld', `lady the clearly connotations, which nb(t) of epithet 282 on a Theban coffin.

2.10 Wadjet
2.10.1 Representations of Wadjet Wadjet, whose name was written with the papyrus stem, W3dt, had the green, fertile flourishing connotations inherent in that plant. She was the uraeus charged with the protection of the gods and kings, and the heraldic goddess of the North paired with 283 further These two were one way of 2.11 4.2.1) Nekhbet of the South (see and in in its Egypt, turn two the the was prominent of which parts unification of symbolising in Wadjet featured ideology. As temples. they on royal objects and regularly such royal had three basic forms. She was depicted as a uraeus, as a female, and as a female with a lion head. In the heraldic context Wadjet was generally depicted as a cobra adorned with the Red Crown, generally paired with Nekhbet, either as a vulture or serpent with the White Crown, and often perched on their respective heraldic plants or nb-signs (Figure 48). This was the case in temples at Karnak and Bubastis and in the Hibis temple. 284

279 In hypostyle B, De Gans Davies, Hibis III, pl. 12, Cruz-Uribe, Hibis I, 65. `Who overthrows the enemies' is problematic because skis odd and on the plate a city-sign appears which is not accounted for in the translation, but the present author assumesthat Cruz-Uribe has collated the plate with the temple wall and read it as the first phonetic sound in Jtyw. The determinative of that word also appears damaged. 280Montet's no. 540 made of gold and decorated with the inscription, Montet, Tanis II, 150-1, fig. 55, pl. CXXII. 281In the chamber of Psusennes in his tomb at Tanis, Montet, Tanis II, 92, fig. 34. 282 Coffin Voronezh no. 1, Berlev, Hodjash, Monuments, 7. See 2.4.2 note 176 for the date. 283 Johnson, The Cobra Goddess, 5-6. 284 Karnak: on column 20 of the eastern colonnade built during the Twenty-fif h Dynasty, column 20, J. Leclant, `La colonnade ethiopienne l'est de la grande enceintre d'Amon a Karnak', BIFAD 53 (1953), 170, fig. 29. On the ceiling of a part of the temple of Bastet erected during the reign of Nectanebo 11,

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belonging to in They also appeared this manner on portable objects such as a collar Psusennes,a counterpoise dated by the cartouches of Taharqa, and on the throne of a 285 More unusually in a heraldic bronze figure of Wadjet with representations of Apries Hall in Festival Crown Red form in human the the of wearing carved was she context, This must be seen as the same type of representation because she is Osorkon 11.286 female depicted Crown. Wadjet White Nekhbet the as a was also wearing paired with Colonnade king's Kushite the the at coronation, on at wearing the vulture-cap, attending 287 In the temple of Khonsu at Karnak she was depicted as a vulture flying over Kamak. 288 2.11.1). frequently icon Nekhbet (see This Herihor. head an of more was much the of Wadjet could also be freestanding in a temple context, and those images had donation for head, lion had a she stelae, on one of which on example a generally 289 first The Hibis large uraeus on top of her head, and in the chapel of Ain el-Muftella. including lion-headed Red iconography, her the has to with temple other variations Crown, as a human wearing the White Crown, and the Red Crown and vulture-cap, 90 These lion-head 49). (Figure Crown, Red a the and as a cobra with mummiform with images in various ways joined her main features: lioness and uraeus aggression and royal roles. The lion form was used for votive figurines, some of which carry solar disk and 291 interesting lioness form. An in both head, seated standing and their seated a uraeus on is identified as Wadjet because the decoration on the throne includes a seated lion

292 labelled Wadjet The bronzeitself has headedfemale with wig, sun disk and uraeus as
Habachi, Tell Basta, 72,74-5. Hibis, in hypostyle B, and portico Q erected during the reign of Nectanebo II, De Gans Davies, Hibis III, pls. 9,64. 285 Montet's no. 484, Montet, Tanis II, 137. Leclant, Melanges Mariette, 269, pl. I. Bologna Museo Civico 294, J. Vandier, 'Un bronze de la ddesse Ouadjet A Bologne', ZAS 97 (1971), 126-9, pl. VIII-IX. 286 E. Naville, The Festival Hall of Osorkon in the Great Temple of Bubastis (London, 1892), pl. I. 1.

289 Metropolitan Museum of Art, New York 55.144.6, inscribed in year 6 of the reign of Shabaka, which in Buto, E. Brugsch-Bey, describes temple basis cult a the probably the epithet god's of on 'Mittheilungen', ZAS 34 (1896), 83-4. A stela from the Michailidis Collection, dated by its inscription to the reign of Tefnakht, J. Yoyotte, `Notes et documents pour servir a 1'histoire de Tanis', Kemi 21 (1971), 37-40, figs. 1,2. Fakhry, Bahria I, 157, pl. XLVIII B. 290 In the sanctuary, hypostyle B and on the inner gateway, De Garis Davies, Hibis III, pls. 3 reg. 111,4 reg. II, 5 reg. II, 11 reg. IV, 56. 29' Seated examples are inv. nos. 11389 and 11867 of the Egyptian department of the Berlin Museum, and the latter is dated by the cartouches of Apries and was found in Sais, Bothmer, JNES 8,121 and note 2, inv. Steindorff, Walters 54.479, Art Gallery, Baltimore, 125, pls. LXXXII, Gallery Art Walters also CXVIII. Standing; Cairo CG 39089, and 39091, the latter found at the Saqqara Serapeum, Daressy, Statues de divinites, 271-2.

287 On inter-columnarscreenEa3, Leclant, BIFAO 53,126-8, fig. 3. 288 The Epigraphic Survey, The Templeof Khonsu I, pls. 56,98,99,104.

292 Bologna Museo Civico 294, inscribedwith the prenomenof Apries, Vandier, ZAS 97,126-9, pl. VIIIIX.

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her large top head, tripartite leonine the a perched on of with uraeus wig and wears a head (Figure 40). The uraeus on the lion links the two main forms of the goddess, and like the solar disk, stressesher solar connotations. Another statuette depicted her in this 93It has the same sort of throne decoration, identifying the but without a crown. manner figure as Wadjet. The Plumed Hathor Crown also adorned a votive of this goddess with 294 deities leonine but Wadjet is the This head. lion with associated not a crown often a lion One headed it have the the of votives of symbolised. characteristics clearly could Wadjet, wearing the Plumed Hathor Crown, was seated and suckling a child god, which 295 leonine form have Wadjet her the adopted as a result of may motherhood. emphasised her association, as the eye of Re, with leonine eyes of Re such as Tefnut, Sekhmet and Bastet, becauseof the shared aggressive protective roles of the lioness and uraeus296 Wadjet was not frequently depicted in a funerary context but the richly included Period Thebes from Third Intermediate occasionally ornamented coffins has One Wadjet, in such paired with context. a mortuary seen goddessesnot usually Nekhbet, as a winged serpent wearing the Atef Crown (Figure 50)297 Another is funerary Theban her a on papyrus, where she a serpent as winged representation of 98 Hathor coming out of the mountainside. was placed in association with The representations of Wadjet have a strong link to the north, with the Red Crown as her most frequent adornment. Her guises as serpent and lioness suggest female be deities, but the that all could aggression, as with potential aggression, harnessedand used for the benefit of mankind. Her serpent form was mainly restricted form funerary leonine it did The though to a temple context, even material. appear on but the temple goddess, which was also accessible to of a aspect seemingly marked people in their personal worship.

293 The statue is in private ownership, and the two cartouche names of Amasis are written on it but not in Ieontocephale de la d6esse Ouadjit wp tJwy', RdE 22 (1970), Coche, `Une C. statue nouvelle cartouches, 51-62, fig. 1, pl. 4. 294Statuette, inv. 13144 of the Egyptian department of the Berlin Museum, Bothmer, JNES 8,121, pl. XIII, fig. 7. 295 Louvre AF. 2001-N. 5178, the figurine is damaged and the child has been lost but it is clear that it l'Horus 16ontocephale de Bouto', Fondation Eugene been J. Vandier, have `Ouadjet there, et once would Piot, Monuments et memoires, 1'academie des belles-lettres 55 (1967), 35-6, fig. 19. 296 This was suggested by Vandier, Fondation Eugene Piot, Monuments et memoires, 1'academie des belles-lettres 55,58, and followed by James, JEA 68,159. 297 Coffin Cairo CG 61024, Daressy, Cercueils des cachettes, 43, pl. XXVII. See 2.3.1 note 132 for the date.

298 Cairo S.R.VII. 11493,Piankoff, Rambova,Mythological Papyri, 103,pl. 8. See2.2.2 note 118 for the date.

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2.10.2 Epithets of Wadjet The most frequently used epithets of Wadjet relate to the geography of her cult She 5.2). North (see deity designated the the was not often given epithets of and as for but they the to all were generic ones used when she was, unrelated cult geography the goddesses.Depictions of her as a serpent at Karnak were called `lady of heaven' and 299 Two Lands' A seated leonine statuette designated her as `lady of `mistress of the heaven, mistress of the gods', while a human headed representation in the Hibis temple 300 r3(t). labelled `the Crown Red the great', was wearing One epithet seemshowever, to have been reserved for Wadjet. This was wp(t) lioness the statuette of Wadjet, the t3wy, which appears on aforementioned crownless lion headed Wadjet wearing the Red Crown in the Hibis temple, some Ramesside image in Dendera those that temple, the and accompanied an of the material and 301 likely Coche her leonine. As depicted the translation of wp(t) most argued, goddess t3wy in this case is `who demarcates/ (determines) the Two Lands', indicating that the 302 its is This in had the the at creation. suggestive of a of world ordering a role goddess heraldic her dimension, role as protector of a part of the complements which primordial in Horus In the to this the goddess relation epithet was placed of uses some of country. function Wadjet it Coche's P, that the of marked was connected with conclusion of and 303 deity, his role as primordial seems reasonable.

2.11 Nekhbet 2.11.1 Representations of Nekhbet

The nameof Nekhbet,Nhbt, may mean`the one of the lamp'. 04It is more likely however,that shetook her namefrom her original cult centreNekheb,Nhb, in the south

299 On column 19 of the Twenty-fifth Dynasty colonnade at Karnak, Leclant, BIFAO 53,169. Leclant provided no transliterations or hieroglyphs for these epithets but in other instances where nbt or hnwt were used he did, and he used maitresse and regente respectively. The present author has therefore assumed that he was consistent in his translations and followed that. 300 Cairo CG 39080, found at Sais, Daressy, Statues de divinites, 269. In the sanctuary, De Gans Davies, Hibis III, pl. 2, reg. VIII; Cruz-Uribe, Hibis I, 6. 301 Coche, RdE 22,51-62, fig. 1, pl. 4, presented evidence including the figurine with the cartouche names of Amasis, statue Berlin 13141, Louvre 14719, and Chicago 94258, and the Ramesside stela of year 400, naming the father of Seti a priest of `Wadjet, wp t3wy', and a small number of other Ramesside monuments. In the sanctuary, De Garis Davies, Hibis III, pl. 5, reg. 11;Cruz-Uribe, Hibis I, 39. 302 Coche, RdE 22,56-9.

303 Coche,RdE 22,62.

304 This was argued by Capart and followed by De Wit, Lion, 343.

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heraldic She Nekheb'. (female) the `the Egypt, goddess southern was one of meaning of to Wadjet's northern, and her basic form was that of a vulture. Nekhbet as a vulture appeared as a guardian flying over the king's head, usually depicted bareheaded and holding a n-sign in its talon (Figure 51). This sign represents journey the of the sun, which she was presumably circular universal power and 305 king. This type of representation was restricted to temple decoration bestowing on the Karnak, block Khonsu in found Herihor temple the a at on of with and examples are from the El Hibeh temple from the reign of Sheshonk I, in the Twenty-fifth Dynasty 306 in Hibis She was also I Darius temple. the buildings in the Karnak enclosure and over depicted as a vulture wearing the White Crown on the ceiling of the temple at
BUbastiS 307

When Nekhbet was paired with Wadjet as a heraldic motif she was generally depicted as a vulture with the White Crown (Figure 48). Examples of this can be found bronze Wadjet, Taharqa, the the with of a seated of the counterpoise aforementioned on latter Atef but Hibis two the the Apries, temple she wears on relief, a and name of 308 Occasionally both Wadjet and Nekhbet were represented as serpents, as on Crown. 309 (Figure 52). The Festival Hall of in Bubastis the collar of Psusennes,and a relief at Osorkon II at Bubastis unusually has the heraldic pair depicted in female form, wearing (see 2.10.1) 0.1These Crowns White Red the respectively and examples show that while

Wadjet consistently wore the Red Crown, Nekhbet could exchange the White for the Atef Crown.

from Wadjet, mainly Nekhbet's iconographicattributeswhen shewas separated in a temple context, remainedprimarily the vulture and White Crown but coupledwith a female body. A relief from her temple at El-Kab depictsher wearing a wig, vulture-cap 311 donation human head On her Crown White a stela shewearsa vulture-cap,on on and
305 B. L. Goff, Symbols ofAncient Egypt in the Late Period, The Twenty-first Dynasty (The Hague, 1979), 108,211. 306 The Epigraphic Survey, The Temple of Khonsu II, Scenes and Inscriptions in the Court and the First Hypostyle Hall (Chicago, 1981), pls. 8,18,28. Feucht, SAK 6,75. Leclant, Recherches, 312-3; BIFAO 53,165. Hibis, in hypostyle B room F and hypostyle M, De Garis Davies, Hibis III, pls. 7 reg. II, 17 reg. I, pl. 33. 30In the part of the temple of Bastet erected during the reign of Nectanebo II, Habachi, Tell Basta 74-5. 308 Leclant, Melanges Mariette, 269, pl. I. Bologna Museo Civico 294, Vandier, ZS 97,126-7. On the lintel of the door to room I in hypostyle B at Hibis, De Garis Davies, Hibis III, pl. 9. 309 Montet's no. 484, Montet, Tanis II, 137. In a part of the temple of Bastet decorated during the reign on Nectanebo II, Habachi, Tell Basta, 72. 310 Both labelled with their names, Naville, Festival Hall, pl. 1.1. 311She appears with Psammetichus I in the relief, M. Werbrouck, `Iconographie de Nekhabit', in J. Capart, J-F. Champollion, J. Stienon (eds.), Fouilles de EI-Kab, Documents (Brussels, 1940), 46, pl. 14.

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top of which rests a crown composed of curly ram's horns, a sun disk and a pair of 312 her has White Crowned healing A of with a a representation statue vulture plumes head, holding the bow and arrows suggestive of an aggressive aspect, while a votive 313 Crown. In the Hibis temple sanctuary head Atef figurine depicts her with that and the but female falcon depicted that also crown, as a with a vulture wearing as a she was The falcon guise stands out from her head surmounted by a sun disk (Figure 53). 314 fairly uniform physical iconography. It may have been acquired through her connection Horus, depicted (see falcon Appendix 1.4), Hierakonpolis usually or where as a with falcon headed man, was the main deity. The image may represent Nekhbet's temple persona there. She, like Wadjet, was rare in funerary material, but they appeared together on a Theban coffin as winged serpents, with Nekhbet adorned with the Atef Crown (see also 2.10.1). 315Another depiction on that coffin depicted her as a vulture.

2.11.2 Epithets of Nekhbet The epithets of Nekhbet most prominently marked her as the vulture and but divine those that the carried some of she also marked general south goddess of power (for the geographical ones see Appendix 1.3 and 4). The epithets that designated her most frequently were `the white one', hd, and `outstretched of arm', 3wt r. These were used, either together or singly; for the serpent on a collar of Psusennes,describing the vulture from the temple at El Hibeh, on the eastern colonnade at Karnak, in the Hibis temple, and in the Bubastite temple. 316`Outstretched of arm' is also given to her

312 The stela contains a cartouche of Hakoris, J, Ferry, 'Raport a M. Jules Ferry, minister de l'instruction publique sur une mission en Italie', Rec. Trav. 4 (1883), 150. 313Statue fragment Cairo JE 41677, with magical texts and the cartouches of Nectanebo I, Daressy, ASAE 11,188. Bronze statuette, Cairo CG 39141, from the Saqqara Serapeum, Daressy, Statues de divinites, 282, pl. LIV. 314 De Gans Davies, Hibis III, pl. 4, reg. II. 31sCoffin Cairo CG 61024, dated to c. 1075-1065 BC, Daressy, Cercueils des cachettes, 43,48, pl. XXVII, for the date see 2.3.1 note 132. 316 El-Hibeh, `the white one', Feucht, SAK 6,75. Montet's no. 484, only `the white one', Montet, Tanis II, 137. In Karnak both were used on the screen wall of the eastern colonnade at Karnak, erected during the Twenty-fifth Dynasty, designated Ea3 by Leclant, BIFAO 53,127, fig. 3 on page 125. Hibis temple, singly in the sanctuary, and hypostyle M and room L, together in room N and on the exterior wall, De Cruz-Uribe, Hibis 1,25,124,139,145. Cruz-Uribe Gans Davies, Hibis III, pls. 4,17,31,33,39; translated the hieroglyphs 3wt r both as `long of talon' and `outstretched of arm' without any clear difference in the hieroglyphs or argument for why each were applied, for example the first on page 139 and the latter on page 145. They also appear in portico Q from the reign of Nectanebo II, De Gar is Davies, ibid. pl. 66; Cruz-Uribe, ibid. 176. Bubastis, on a block which formed part of the ceiling from the reign of Nectanebo II, translated by Habachi, Tell Basta, 74-5.

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17 These epithets emphasised her connection with in human form in the Hibis temple. the White Crown of the south and marked her as one who stretched her arms (wings) his king the and people. protectively over The royal and southern connections were stressed when her vulture guise was in Bubastis, Palace' Upper Egyptian the temple together with `mistress the at of called 318 the previous epithets. Vulture representations of her at Karnak, were named `lady of 319 The donation stela applied those two heaven' and `mistress of the Two Lands' 320 both heavenly headed female, and earthly aspects emphasising epithets to the vulture The winged serpent on the Theban coffin was also called `mistress of the Two

`Mistressof the gods' describedher in her temple at El-Kab322 Lands' 321

The Hibis temple image of her as a falcon headed female was called `Nekhbet, fairly frequently This hry(t) the epithet was used to st wr(t)323 great place', upon describe deities in that sanctuary, and seems to mark some form of temple cult. The her Egypt, iconography as a vulture goddess of southern as mark epithets and physical land, her sky and over and protective roles. with general powers well as attribute

2.12 Neith 2.12.1 Representations of Neith The name of Neith was written either as two arrows crossed over a shield, or into bows tied two a packet (Figure 20 and 54), with one of stylised as more commonly the normal goddess determinatives such as the egg, female or serpent. Her name could followed by The be t the generally an and egg. with n meaning phonetically written also basis be `the one who EI-Sayed the the the on of phonetic signs argued, may name, as of is', with the signification that she was a primordial creator goddess who instigated life 324 He also suggestedthat as the name was written much more frequently with the bow packet or crossed arrows, its initial meaning may have been `she who belongs to the arrows or bows'. He further argued that even if this was not originally the case, it
317 De Gans Davies, Hibis III, pl. 27; Cruz-Uribe, Hibis I, 108.

319 On column 4 and 9 of the Kushite colonnade, Leclant, BIFAO 53,166,168. Leclant provided no transliterations or hieroglyphs for the epithets. For the reasons behind the chosen translations see 2.10.2, note 299. 320 With the cartouche of Hakoris, Ferry, Rec. Trav. 4,150. See also 2.11.1. 321 Cairo CG 61024, Daressy, Cercueils de cachettes, 46. See also 2.11.1. 322 She was accompanied by Psammetichus I, Werbrouck, Fouilles de EI-Kab, 46, pl. 14. 323De Gans Davies, Hibis III, pl. 4, reg. II; Cruz-Uribe, Hibis 1,25. 324 El-Sayed, Neith 1,16-17.

318 On a block which formed part of the ceiling, translatedby Habachi, Tell Basta, 74-5, as he provided no hieroglyphsor transliterationsof the epithets.

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likely function is This to as she came that especially as a took on meaning eventually. journey (see 3.12). the the of sun god aiding one protective goddess, and as Neith's basic physical iconography was female, with either the Red Crown, her (Figure 17), below hair the or a crown of crown made up showing generally with no horizontally (Figures bows, or tied-together either vertically the worn name-sign with 20 and 54) 325 Few representations of her survive from a temple context, but those that do are 326 in Votive Hibis donation Red Crown, the temple the stela and a as on adorned with 327 fashion. The Red Crown was a marker of figurines of Neith portrayed her in the same her status as a goddess of the Delta and of royal might. A temple example where she 28 She Serket, from Karnak her was with chapel. paired a comes name-sign wore flanking Isis and Nephthys attending to a personified dd-pillar (Figure 20, see also 2.2.1). The office of `prophet of Neith the cow', hm ntr Nt fht, held at Sais indicates that 329 if from had likely Sais is form. It that therefore take more material cow she could depictions be there of the goddess as a cow. would survived Funerary material containing representations of Neith has survived better and features. The Red Crown iconographic adorned of provides a wider range Saqqara holding her Theban and a sarcophagus, and one coffins on representations of 330 The bow marks power and aggression and B3-n-lwty. in bow and arrows the tomb of in dead. defender this the case of and protector, that probably was a she showed

325

Neith I, 5-8. EI-Sayed,

326El-Sayed, Neith I, 5-7, in his study on the cult of Neith highlights that this was a very important aspect of the iconography of the goddess and that it was prominent throughout the time under study. Cairo T. 20.6.24.8, found at Tmai el-Amdid, probably originating in Mendes and inscribed with the cartouches of Psammetichus I, H. De Meulenaere, P. MacKay, Mendes II (Warminster, 1976), 205, pl. 30. In hypostyle B of the Hibis temple, De Garis Davies, Hibis III, pl. 13, reg. II. 327 One is a bronze inscribed with a request of Neith for life and old age, no. 927of the State Historical Hodjash, Monuments, V. D. Polenov, Berlev, 71, 98 VI. 114, Natural Museum of pl. others reserve and are bronzes Cairo CG 38952, from Saqqara, 38954, from Sais, and 38957, from Saqqara, Daressy, Statues de divinites, 242-3, and Walters Art Gallery, Baltimore, inv. 54.543, Steindorff, Walters Art Gallery, 130, pis. LXXXVII, CXVIII. 328 The Osiris-nb-mnhchapel at Karnak, where much of the goddess is destroyed but the crown survives, Leclant, Recherches, 26-35, fig. 6. 329 This title was found on statues Cairo JE 34043, Vatican 167 and Brooklyn Museum 60.11, all discussed and dated to the Twenty-sixth Dynasty by R. El-Sayed, `A propos du titre hrp-hwwt', RdE 28 (1976), 100-1. 330 Coffins: Cairo CG 41065, Gauthier, Cercueils, 430,441, see 2.4.1 note 164 for the date, Cairo CG 41064, ibid. 408,419, see 23.2 note 148, Cairo CG 41056, ibid. 279, see 2.3.1 note 132. Sarcophagus Cairo T. 3.3.21.1, found at Saqqara, Buhl, Late Sarcophagi, 39-40,201-2, see 2.2.1 note 89. Fakhry, Bahria I, 87, fig. 46.

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The name-sign crowned her, for example on the coffin of Sheshonk II, a Theban 331 funerary image heron A a papyrus also of mummiform coffin, and on a sarcophagus. 332 her head funerary On 54) (Figure papyrus on a mummiform this another crown wore 333 This is a feature more frequently 55). feather (Figure body was replaced with a 2.14.1). Maat (see associated with Neith, like the other funerary goddesses,was occasionally depicted with wings. The winged representations of Neith tend to wear her name-sign, and examples come 334 She was depicted as a winged serpent from Theban coffins and a sarcophagus (Figure 50), wearing either the Atef Crown, in one instance paired with an identical 335 disk. Another rare mode of representation was as a image of Serket, or the solar her (Figure in found two carries a around neck which mnit one of versions, vulture, All these icons appear on richly decorated Theban coffins and were elaborations 56) 336 in funerary (see 4.4.2). the the themes goddess the of cult and resurrection on protection A papyrus depicted her as a kneeling figure with a wigged vulture head, with her name337 her it The hovering to also refer motherly'roles, which were may vulture over sign in because in her the mortuary context of the caring suitable and mythology, prominent funerary Neith goddess. a as of a mother and role of

2.12.2 Epithets of Neith The epithets of Neith from a temple context are rare, but those that survive are illuminating. A Red Crowned representation in the Hibis temple was called `the great,

331 The king was buried at Tanis, Montet, Tanis II, 38,39 fig. 12, pls. XVII, XVIII. Coffin Cairo CG 41031, Moret, Sarcophages, 279, pl. XXXIV, see 2.2.1 note 92 for the date. Sarcophagus Leiden 1383, the date of c. 660-500 BC was reached through its typological similarities with sarcophagi dated on the basis of their basiliphorous names formed on Twenty-sixth Dynasty kings, Buhl, Late Sarcophagi, 33, fige.7 on page 31. 33 Cairo JE 95878, Piankoff, The Litany of Re, 68, no. 9; El-Sayed, Neith II, 396-7, pl. VII, doc. 434. For the date see 2.3.1 note 133. 333 On papyrus Cairo S.R. IV. 952, Piankoff, The Litany of Re, 102, no. 11. See 2.4.1 note 168 for its date. 334Coffins Cairo CG 61031, Daressy, Cercueils de cachettes, 151, see 2.2.2 note 117, and Turin 2238, dated to c. 1070-945 BC by EI-Sayed, Neith II, 392, pl. VI. Sarcophagus Glasgow Art Gallery and Museum 22-86, the titles on the sarcophagus identify the owner as a man who held the office of Majordomo under Psammetichus I and Nitocris, Buhl, Late Sarcophagi, 34,197. 335Atef Crown, on coffin Cairo CG 61027, Daressy, Cercueils des cachettes, 94, pl. XL, see 2.4.1 note 158, and on Turin 2238, EI-Sayed, Neith 15,82; II, 392, pl. VI, see note 334 above.. Solar disk on inner coffin of no. 11605 of The State Local Lore Museum of Tatarstan, Berlev, Hodjash, Monuments, 12-13, pl. 27,11.9.3. Without headdress on Cairo CG 61034, Gauthier, ibid. pl. LVIII. It was dated on stylistic ; rounds to c. 960-935 BC by Taylor, `Theban Coffins', 139-40.

336 Coffin Leiden M 3, El-Sayed,Neith I, 6; II, 393, pl. VII. For the dateseenote 90.

337 Papyrus Cairo JE 95718, Piankoff, Rambova, Mythological Papyri, 192, n. 27; El-Sayed, Neith II, 398-9, pl. VII doc. 440. It was dated to the late Twenty-first Dynasty by Niwinski, Funerary Papyri, 262.

62

338 In the same temple, but not attached to a depiction of mother of the god', wrt mwt ntr. her, these were also combined with `lady of love. who shoots her arrows into the .. enemies of her son, beloved of the weavers', nb(t) mr(t) ... 3wwhd? . srw. s m htiw n As 339 `Lady of love' emphasizes the affection the goddess had for other mry n mr(t) hndwt. gods and humans, while the following epithet stressesthe violence she was capable of her the affection needed it. At Sais the production of linen fabrics was when object of dedicated to her in special temples, the Rs-Nt and Mh-Nt, which made her a patron of 340She (see 4.3.5.2). weavers was also `the great, mother of the god' on two bronze 341 healing Red Crown, and a private statue. A private statue labelled statuettes with the her `mother of Re, who gave birth to the gods', mwt R" ms(t) ntrw. 342 The representation of her on Theban coffins carried either general or specifically funerary epithets in addition to `the great, mother of the god' 343 On one the added epithets were `eye of Re, mistress of the West', while others had `eye of Re, mistress of the Embalming House', and `daughter of Re, mistress of the House of Life', and one called her `who gave birth to the gods'. All of these wore her name-sign, while figures 344 join heaven' Red Crown, `lady `the to the The two of with great, mother of the god' mummiform representations of her were labelled `the great, mother of the god' and the feather headed one added `mistress of the Netherworld', hnwt dw3t, to those 345

345 Papyri Cairo S.R.IV. 952 and JE 95878, Piankoff, TheLitany of Re, 68,102. See2.12.1, and 2.3.1 and 2.4.1 notes 133,168 for the dates.

342Statue Philadelphia Museum 42-9-1, which was inscribed with the prenomen of Amasis in a context which suggests that the statue owner lived during his reign, H. Ranke, 'Eine Sptsaitische Statue in Philadelphia', MDAIK 12 (1943), 113-15, El-Sayed, Sais, 255; Neith 1,63; 11,435. 343 Coffins; Cairo CG 61030, Daressy, Cercueils des cachettes, 122. See 2.2.1 note 84 for the date, Voronezh no. 1, Berlev, Hodjash, Monuments, 5-6. See 2.4.2 note 176 for the date, Odessa 52976, ibid. 12. See 2.2.2 note 117 for the date. Cairo CG 61024 and 61032, Daressy, ibid. 42,181, see 2.2.1 note 132 and 2.3.1 note 87 respectively for the dates. On coffin Turin 2226 Neith was called `celle qui a mis au monde les dieux', the coffin was dated to the Twenty-first Dynasty by El-Sayed, Neith I, 63; Il, 392. 344 Coffins Cairo CG 41056, Gauthier, Cercueils, 267,279, and Cairo CG 41064, ibid. 408,419, both mentioned in 2.12.1.

340 El-Sayed,Sais, 180-93;Neith I, 76-80. 341 Cairo CG 38950, from Sais,and 38957, from Saqqara, Daressy,Statuesde divinites, 241,243. Statue Cairo JE 46341, Jelinkovd-Reymond, Djed-Her-le-sauveur,67. See2.2.2 note 109 for the date.

339In room 1, De Garis Davies, Hibis III, pl. 27; Cruz-Uribe, Hibis I, 112. This series of epithets are not applied to a specific image of the goddess.

338 In room L, De Garis Davies, Hibis III, pl. 13.

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2.13 Serket 2.13.1 Representations of Serket The name of Serket, Srqt, means `the one who causes breathing' but was also a 346 for scorpion. The scorpion and the water scorpion, which resembles the word her her. One defined insect, is these the but was other of worn as or an arachnid, headdress, sometimes recognisably different (water scorpion - Figure 20, scorpion Figure 57), but the symbol generally combined features of the two. It does not spell out her name, and its shape varied somewhat depending on if the arachnid or the insect were been depiction, but it has in the classified as one name-sign. nonetheless emphasised This is because it was used exclusively for Serket in two-dimensional art (for potential three-dimensional exceptions see below), and the rules that governed the use of the form female, basic Her distinguishable. longer forms was adorned with are no various this sign, often placed on a stand, on her head. Serket was not often depicted in temples, but a few examples have survived. The Hibis temple is again one source, where she appears as female, wearing a wig decorated 347 in depiction Another two scenes a stand, on and name-sign with a ribbon, a uraeus, her Neith, from Karnak appeared, wearing she name-sign, where with chapel, a comes 348 Figure 20). 2.12.1 Isis, Nephthys and a dd-pillar (see and Mortuary representations of Serket are much more plentiful, and see her as a wigged female with her name-sign on a stand, sometimes combined with ribbon and II, Sheshonk Theban This the the as well as on coffin of papyri and on case was circlet. 349 She depicted Saggara. from there was not and with wings as coffins, and sarcophagi including Theban deities, but funerary the exist, on a examples other often as

346 The meaning of the name and the insect and arachnid defining her were discussed by Von Knel, Pretres, 284-5, and in more detail by C. Spieser, `Serket, protectrice des enfants a nitre et des defunts renaltre', RdE 52 (2001), 251-64. She argued that the meaning was primarily and originally that she caused the breathing at birth and rebirth, and secondarily that she stopped the constricted breathing caused by scorpion and snake poison. For the meaning of scorpion for srqt see P. Behrens, 'Skorpion', L V (Wiesbaden, 1984), 988. 347In room H2, De Gans Davies, Hibis III, pl. 20, and in hypostyle M, De Garis Davies, Hibis III, pl. 34. 348 The Osiris-nb-rnh chapel, Leclant, Recherches, 26-35, fig. 6. 349 Montet, Tanis II, 38, pls. XVII, XVIII. Papyrus Metropolitan Museum of Art, New York 25.3.31, with scorpion, ribbon and circlet, Piankoff, Rambova, Mythological Papyri, 181, pl. 24. It was dated to the late Twenty-first Dynasty by Niwinski, Funerary Papyri, 346. Coffins Cairo CG 61031, Daressy, Cercueils des cachettes, 143, p1. LI. See 2.2.2 note 117 for the date. Kaunas Tt-2798, Berlev, Hodjash, Monuments, 22, pl. 431I. 22.11-12, see 2.6.2 note 214. Cairo CG 41065, Gauthier, Cercueils, 430,441, see 2.4.1 note 164. Cairo CG 41056, ibid. 267,279, see 2.3.1 note 132. Cairo CG 41064, ibid. 408,419, see 2.3.2 note 148. Sarcophagi Leiden 1383, Buhl, Late Sarcophagi, 34, fig. 7 on page 31,166-7,196-7, see 2.12.1 note 331. Cairo T. 3.3.21.1, BC by Buhl, ibid. 39-40,201-2, see 2.2.1 note 89.

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350 depicted She as a serpent on a sarcophagus and as a was sarcophagus and coffin. her Neith, Crown, Atef the and mummiform with paired with winged serpent wearing 351 funerary On head Theban her a papyrus she was portrayed coffins on name-sign on it, behind holding head lion head up sticking a crocodile as as well as a woman with a 352 This is suggestive of an aggressive aspect. Another papyrus knives (Figure 58) identical following instead head, feather her of after an as a mummy with a represented body female head her but had Neith, the third usual same and a while representation of headdress353 Representations in the round of figures involving scorpions, identifiable as such if it is difficult discern to problematic, as rather than water scorpions, are somewhat these figures were of Isis, Serket or a composite deity incorporating both (see 2.2.1). These problems relate especially to the figurines with human head on a scorpion body, Hathor They Isis-Serket inscribed type. the this often wore of are as as examples Crown, which was rarely used for Serket. More likely to represent Serket are the female 354 A private healing statue provides an headdress figurines that carry a scorpion as their 355 interesting comparison. On this object depictions of her had a scorpion holding rnhCrown, her head Hathor As the on respectively. with signs, and a scorpion combined both of these figures were labelled with her name it is clear that the Hathor Crown could be used for her as well as Isis, which opens up the identification of the nameless Serket is likely It that adopted that crown through sharing more. scorpion-women even functions with Isis, becauseit featured much more frequently with the latter. The fairly Serket iconography uniform, with only a small number of was of physical deviations in funerary material from her basic form.

350Glasgow Art Gallery and Museum 22-86, belonging to a man who held the office of Majordomo under Psammetichus I and Nitocris, Buhl, Late Sarcophagi, 34,197, see 2.12.1 note 334. Coffin Kazan Museum 11605, Berlev, Hodjash, Monuments, 12, pl. 27,1I. 9.2, who dated the last to the reign of Psusennesand the High Priest of Amun Menkheperre. 351 Cairo JE 34648, from Saqqara. It is labelled with her name, and the date of c. 660-500 BC is reached by typological similarities with sarcophagi that on the basis of their basiliphorous names can be dated to that period by Buhl, Late Sarcophagi, 20-1,167,196-7. She further suggested that the name of the father of the owner, Psmtk also links the monument to that period. Coffins Turin 2238, El-Sayed, Neith II, 392, pl. VI, see 2.12.1 note 334, and Cairo CG 61024, Daressy, Cercueils des cachettes, 48. For the dating see 2.3.1 note 132. 352 Cairo S.R.VII. 11493, Pianko$ Rambova, Mythological Papyri, 102, pl. 8. See 2.2.2 note 118 for the date.

354 Examples of this type are statuettes Cairo CG 38984 and 38985, Daressy, Statues de divinites, 249. 355 Statue fragment Cairo JE 41677, from Bubastis and dated by the cartouches of Nectanebo I, Daressy, ASAE 11,190.

353 Papyri Cairo S.R.IV. 952 and JE 95878, Piankoff, TheLitany of Re, 69,102. See2.3.1 and 2.4.1 notes 133,168 for the dates.

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2.13.2 Epithets of Serket

As with the physical iconography, most textual iconography of Serket is known from a mortuary context. Different labels accompanied the two representations in the Hibis temple. One was called `lady of ointment', nb(t) qs, which may relate to her role 356 The other was `watching over her brother Osiris', in in the embalming rituals general hr rs hr sn.s Wsir, found in the same section of the temple as depictions of Nephthys her in (see 2.3.2,2.8.2) Bastet the and which again a places epithet same with and funerary context. 357She was also called `mistress of bravery', hry qn, on a private healing statue, while the one where she was depicted with a scorpion on her head calls 358 it her is healing life', mnh. As her `lady of the probably marked context nb(t) (see 4.5.1). healing powers protective and On coffins Serket was attributed with the general epithets as well as those with funerary emphasis. The funerary epithets `mistress of the Embalming House' and `mistress of the House of Life' were applied to her on Theban coffins, and the latter also 59 On Re'. `daughter these she was also given the of on a papyrus, combined with Re', `sister `the the of and god, eye wrt mwt of the god', mother of ntr, great, epithets: her described female lion `The the as a of god' with and crocodile mother great, snt ntr. Other Theban coffins and papyri provide evidence that `lady of heaven, heads.360 361 her. The (all) to the applicable mummiform representations were gods' mistress of House' daughter Embalming `the `the the and great, of of great, mistress were called 362 The use of the epithets indicates that the unusual depictions were of Re' respectively. the same nature as the basic form of Serket.

356In hypostyle M, De Gans Davies, Hibis III, pl. 34; Cruz-Uribe, Hibis I, 140. Cruz-Uribe suggested it might relate to her role as a canopic goddess. 358Cairo JE 46341, Jelinkov-Reymond, Djed-Her-le-sauveur, 25. See 2.2.2 note 109 for the date. Statue fragment Cairo JE 41677, Daressy, ASAE 11,190. See 2.13.1 note 355. 359 wrt mwt ntr Irt Re were used on Odessa 52976 and Voronezh 1 and snt ntr was used on Kazan Museum 11605, Berlev, Hodjash, Monuments, 7,12,13. For the dates see 22.2,2.4.2 and 2.13.1 notes 117,176 and 350. Papyrus Cairo S.R. VII. 11496, Piankoff, Rambova, Mythological Papyri, 138, pl. 15. It was dated to the middle of the Twenty-fast Dynasty by Niwitiski, Funerary Papyri, 295. 360Cairo S.R. VII. 11493, Piankoff, Rambova, Mythological Papyri, 102, pl. S. See 2.2.2 note 118 for the date. 361 Cairo CG 41064, Gauthier, Cercueils, 408,419, for the dating see 2.3.2 note 148. Cairo CG 41056, ibid. 267,279, for the dating see 2.3.1 note 132. Papyrus Metropolitan Museum of Art, New York 25.3.31, Piankoff, Rambova, Mythological Papyri, 181, pl. 24. See 2.13.1 note 349 for the date.

357 In room H2, De Gans Davies,Hibis III, pl. 20; Cruz-Uribe,Hibis 1,88.

362 Cairo S.R.IV. 952 and JE 95878, Piankoff, TheLitany of Re, 69,102. See2.13.1, and 2.3.1 and 2.4.1 notes 133,168 for the dates.

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2.14 Maat
2.14.1 Representations of Maat Maat was the divine personification of the concept m3,t; the primeval order and 363 but living. The to are and goddess closely as a concept related, righteous guide (for Maat's the this the applications narrow of concept extended outside roles goddess her basic form feather 4.4.2). A the 4.2.1 the concept, of and was symbol was and see therefore a woman with a feather on her head (Figure 59).

The Hibis temple provides evidencefor her iconographyin a temple context.In the sanctuaryshewas depictedmummiform with a featherreplacingthe head(Figure 55)364The mummiform body may allude to her mortuary roles,as especiallymale funerary deitieswere frequently depictedthat way. In anotherdepiction Darius I offered feather its head, figure to a wig, ribbon and on on a wearing nb-sign, crouching a
The scene is labelled `making everything mart for his father Osiris', and the Osiris 365 figure is therefore a representation of the goddess (for the meaning of the scene see 4.2.1). This temple also has a representation of a goddess with wings attached to her 366 arms. She wears a wig and ribbon together with a disk containing a feather on her head. There is no surviving text, but it is nonetheless likely that this figure represents Maat, because of the feather and the disk. The feather was her sign and she had close links with the solar cult (see 2.14.2,3.14). Depictions of her in the temple of Khonsu at Karnak and in the first chapel of Ain el-Muftella were female with the feather on her head.367 Representations of Maat in the round took two forms, standing, or seatedwith the knees up, both with a feather on top of a wig. A standing example showed her with a 68 feather The seatedones look on top of the wig. vulture-cap and circlet supporting the very much like three-dimensional versions of the images depicted in the presentation of Maat mentioned above, and may therefore have been used in temple rituals, but some 369 have been loops amuletic. could with suspension

363W Helck, 'Maat', Ld III (Wiesbaden, 1980), 1110-19. 364Sanctuary, De Gans Davies, Hibis III, pls. 2,3, reg. VI. 363De Gans Davies, Hibis III, pl. 19. 367 In depictions showing Herihor, The Epigraphic Survey, The Temple ofKhonsu I, pls. 8,42. Fakhry, Bahria I, 157, pl. XLVIIIB. 368Statue Cairo CG 38905, Daressy, Statues de divinites, 226. 369 These figures include Cairo CG 38906 from Mit Rahina, 38907 from Khartoum, 38908 and 38909, a number used for five such figurines, Daressy, Statues de divinites, 227.

366 De Gans Davies,Hibis III, pl. 32.

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The funerary iconography of Maat took a few different forms. She was depicted her head, feather Theban female on on coffins, stela and and ribbon with a wig, as a 310 On Theban B3-n-iwty. in tomb the coffin she was adorned with one of papyrus, and the west-sign (Figure 15), combined with a wig and ribbon, which emphasised her 371 feather has function. Another the wearing on a wig tied a winged goddess, mortuary 372 it likely but head Maat, her feather The that she makes was on around with a ribbon. it is not inscribed. A more unusual depiction of her labelled with her name sits with her 373 fitted dressed in knees up and arms crossed over the chest, a tight spotted garment. Her headdress is smudged but does not look like her usual feather. On funerary papyri feather her head holding depicted and a on and a ribbon wearing mummiform, she was 374 feather. her head replaced with a with mummiform and snake,

2.14.2 Epithets of Maat

Maat was given the basic epithets distinguishing female divine power, on funerary as well as other types of material, and her most prominent epithet was `daughter of Re'. In the Hibis temple sanctuary, one mummiform representation was labelled, `daughter of Re', while at Ain el-Muftella `the great, c3(t), mistress of the Two In priestly titles from Thebes and in the tomb of B3-n-iwty she Lands' was added to it 375 376 (see 4.3.1.12) On Theban Re' known `daughter coffins and papyri the of as was

370 Coffins Cairo CG 61030 and 61032, Daressy, Cercueils des cachettes, 129,173, p1. XLVIII. For the dating see 2.2.2 note 84 and 2.2.1 note 87 respectively. Stela Cairo T. 27.1.25.18, dated to c. 680 BC by Munro, Totenstelen, 187, pl. 2, fig. 7. Papyrus Louvre N 3276, Piankoff, Rambova, Mythological Papyri, pl. 29, which was dated to the late Twenty-first Dynasty by Niwinski, Funerary Papyri, 358. Fakhry, Bahria I, 157,90-1, fig. 48. 371 Cairo CG 61028, Daressy, Cercuefls des cachettes, 85, pl. XL. The date of c. 1045-1036 BC for the coffin was reached because it was reused by someone in year 5 of Siamun, c. 974 BC and so must have been made before this according to Taylor, `Theban Coffins' I, 70-1. 372 Brooklyn Museum, New York, 08.480.1. It is dated to c. 990-960 BC on stylistic comparisons with coffins dated because they contained mummy-braces inscribed with the name of the First Prophet of Amun Pinedjem II, Niwinski, 21' Dynasty Coffins, 73-4,158-9, p1. IV b. 373 Rio de Janeiro 57, which was dated to c. 1080-1040 BC, on the basis of stylistic comparisons with coffins securely dated to that period, by Conceico BeltrAo, Kitchen, Rio De Janeiro, 137,139, pl. 127. 374Louvre E 17401, Piankoff, Rambova, Mythological Papyri, 107, pl. 9, See note 119 for the date. Cairo S.R. IV. 952, Piankoff, The Litany ofRe, 103, but in this case she was defined as Marty - the two Maats. See 2.12.1 and 2.13.1 for parallel images of Neith and Serket. For the date see note 168. 376 This is known from a family of priests mentioned on one of their statues, Cairo JE 37866. The statue belongs to 3h-7mn-Irw, and the date is reached because his father, Pkfrl, was mentioned in an oracle papyrus which is dated by its text to 651 BC. The grandfather also held the priestly title, G. Vittmann, der beamte Theben Sptzeit (Vienna, 1978), 102-3,140-1. Fakhry, Bahria I, 90-1, fig. 48. im and priester

375 De Gans Davies,Hibis III, pl. 3, reg. VI. Fakhry, Bahria I, 157,p1.XLVIIIB.

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377 but West' `mistress of the was also used. The only unusual epithet same was the case, in depiction from the Hibis sanctuary and the female ones the comes other mummiform 378 In the first she was called `who associates (with) in the temple of Khonsu at Karnak. the great god', hnm(t) (m) ntr r3, while the latter were `daughter of Re, who associates with Amun, hnmt m 7mn,... mistress of all the gods'. The `who associates' epithets deity. be in He both because Amun her in may cases a male a relationship with placed it in Hibis held Amun temple, the the and may mark that Maat of prominent position was in these casesseen as his spouse.

2.15 Conclusion Tables 1,2 and 3, page 70-72, show that some features of physical and textual iconography were extremely widely applicable. These include the epithets `lady of heaven', `mistress of (all) the gods' and `mistress of the Two Lands', henceforth to be called `the general epithets'. The first and second of these were applied to twelve out of the thirteen goddesses,the third to ten, and at least one of them was attached to every in They together appeared a sequence qualifying a single representation. goddess. often This indicates that rather than signifying specific characteristics of individual goddesses they marked a goddess' general and undefined supremacy over the heavenly, divine and 379 designated deity They a as a major goddess, in opposition respectively. earthly realms to minor deities such as personifications and demons, and as the most important in the specific context in which the phrase was applied. In physical iconography, the slender female form in a sheath-dresswearing tri-partite wig and uraeus on the brow and the have held these general connotations. The wings attached to the arms cap may vulture / lady `mistress the of the West' may have functioned in a of goddesses,and epithet similar way in a funerary context, because they symbolised resurrection and protection of the dead, and undefined supremacy over the necropolis respectively. Hathor was only called `mistress of the West' and Serket only had wings, but the other prominent mortuary goddesses,Isis, Nephthys, Nut, Neith and Maat were given both.

378 De Garis Davies, Hibis 111,4,pl. 2, translated; `consort of the great god', while Cruz-Uribe, Hibis 1,3, translated 'Maat-Khnum, great god'. The parallel with the Khonsu temple makes these suggestions unlikely. The Epigraphic Survey, The Temple ofKhonsu I, pls. 8,42. The full series on pl. 8, and the first two on pl. 42. 379 Baines, GM 67,17-20.

37 Rio de Janeiro57, Beltro, Kitchen, Rio De Janeiro, 135,139, pl. 125-6.See2.14.1 note 373 for the date.Cairo CG 61030, Daressy,Cercueilsdes cachettes,129, pl. XLVIII. For the date see2.2.1 note 84. PapyrusLouvre N 3276, Piankoff, Rambova,Mythological Papyri, pl. 29. See2.14.1 note 370.

69

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The physical and textual iconographies of Isis were rich and varied, with basic female forms wearing her name-sign or the Hathor Crown spread all over the country and in all types of material, and with a number of more unusual features, such as bird, cow, serpent and hippopotamus forms and wearing a side-lock of youth. Her

iconography,including the non-generalepithets,qualified her in terms that relateto her main mythological contextsof sister-wife of Osiris, mother of Horus and other deities, greatmagicianand guardianof Re (see3.2). It seemsthat the various featuresof textual and physical iconographycould be combinedfreely dependingon the nuances individual imageswere intendedto project, and were governedby few set rules, even for thoughtendencies, suchas a preference the Hathor Crown in temple and the throne in funerarycontextscan be identified.
Nephthys had one distinct physical iconographic characteristic, the name-sign, and this was used in all contexts and combined with the general as well as more specific epithets. As with Isis, these described her primary mythological relationships, which (see 3.3). Her funerary in Osirid iconography the cycles were and solar added epithets describing funerary functions and bird and serpent forms. Nut's physical iconography centred on her as the sky, naked or clothed, inside but funerary also marked her involvement in the funerary and outside of receptacles, cult. This was achieved by the winged icon, and her role in relation to the solar cycle was highlighted by the solar disk used as her headdress. Her function as the mother of both Osiris and Re (see 3.4) was stressed in her epithets, the most distinctive of which was `who gave birth to the gods', and suggestedby the hippopotamus head given to her on funerary papyri. `Who gave birth to the gods' featured with all types of physical iconography, including her tree form. Her headdressesvaried between the name-signs and solar disk, but there appears to be no discernible pattern regarding which was used with which epithets. The physical and textual iconography of Tefnut was restricted and uniform. She was generally lion headed with a sun disk, but could be represented with a human head. Her most important epithets were `daughter and eye of Re', marking one of her primary mythological relationships (see 3.5), and applicable to both representational types, as were the general epithets. All these features could be used in funerary as well as other material. Hathor had three basic forms, human, cow and cow headed human, and they were combined mainly with the Hathor Crown and Plumed Hathor Crown. The human

73

funerary images in both temple appeared and contexts, while the cow cow and complete head seemsto have been restricted to temples and figurines. Other headdresses,such as the Red Crown and side-lock were carried by the fully human form. She also wore more incorporated but because these generally a sun disk they were in unusual crowns, keeping with her more typical iconography. This is also indicated by these images being given conventional epithets. Sekhmet was, like Tefnut, generally depicted as a lion headed woman wearing her head, disk to which the general epithets and `the great, beloved of on and uraeus sun Ptah' were frequently appended. The lion was a symbol of aggressive divine power, and that in combination with the sun disk and epithet `eye of Re', marked her primary functions. Her unusual icons: the lion headed serpent and hippopotamus, found in funerary and healing contexts respectively, were in keeping with this because the uraeus serpent was another form of the eye of Re, and the hippopotamus, especially the female, her icon in This for her known young. protecting presumably aggression was strengthened the healing properties of the object because the hippopotamus was also frequently used in that context with other deities. In the case of Sekhmet too the most images, to conventional were attached unusual epithets such as `lady of the West' labelling a lion headed female. Bastet had two main forms of physical iconography, the lion and cat headed females. They were basically divided so that the lion appeared in temples and figurines, featured in in the latter type of the and amuletic while cat sometimes votive material. An exception to the rule was a cat image in the Hibis temple. The lioness, sometimes adorned with the solar disk, marked her aggressive solar aspect, which is evident in the `eye of Re and Horus' epithets but also in the more unusual epithets `lady of the wd3t-eye' and `who is upon the fighting, darkness as the flame'. Textual iconography of the cats rarely survive, but their unusual dress and the baskets and sistra they held suggest that the goddess was approachable on a personal level. The cat also functioned as the pacified aspect of the aggressive leonine goddess, as suggested by the aegis. The aegis and the epithet `eye of Horus' given to cats refer back to her leonine form. The physical iconography of Mut took the main forms of a Double Crowned and vulture-capped female and lion headed woman, and she had a large number of unconventional representations. Most of these can be explained with reference to her mythology, which made her the goddess of kingship, an aggressive solar lion and a

74

ithyphallic images Ptah-like is This (see 3.9). the the and and the one casewith creator carrying a mummy. The other unusual ones primarily stress solar and royal images in lioness. The her the crypt of the as a pacified cat marked connotations, while her temple at Karnak however, appear to reflect a combination of bovine and solar Isis, Hathor keeping in the of or and as such may character with characteristics more indicate that in this specific context Mut borrowed features from them. The general images Crowned Double Re' `eye to of applied were of epithets, often combined with her, as were the unusual epithets, which tended to stress her protective-aggressive functions, towards royalty and people in general. The unusual depictions, such as the ithyphallic one and the one carrying the mummy, meanwhile either had general epithets or ones that help to explain their specific meaning. Wadjet's physical iconography marked her as the heraldic serpent, and lioness the aggressive solar and as a potentially north and occasionally vulture, of She images Other themes them. these or combinations of on variations were uraeus. lioness form be in the temple could votive, while the and context, primarily appeared a both leonine The to epithets given and general were on a coffin. serpent was also used uraeus forms. Nekhbet was mainly paired with Wadjet's serpent, as the vulture of Upper Egypt. Their protective roles, combined with the protective power inherent in the depicted in being led Nekhbet this context. Her to as a serpent occasionally uraeus, in her form focus also non-heraldic use, where she were prominent and vulture southern featured as vulture headed, crowned with the White or Atef Crowns, and once holding bow and arrows. The general epithets were applied to heraldic and other types of images, including the winged serpent, showing that they were all acceptable forms for her as a major goddess. The vultures were called `lady of heaven' and `mistress of the Two Lands', showing that this physical iconography was not restricted to the heavenly falcon is her The as a explained through cult unusual representation of realm. bias in is There the surviving non-heraldic connections. clear southern a geographic iconography of Nekhbet, but the heraldic form also appeared in the north. The physical iconography of Neith was primarily female, wearing either the Red Crown of the north, where her main cult centre Sais was situated (see Appendix 1.59), or her name-sign. These headdresseswere used in temple as well as funerary material, but with the former more frequently in temples and the name-sign mainly in the

mortuary sphere.In the funerarycontext shewas, in addition to these,winged, a

75

serpent, a winged serpent and a vulture. The general epithets were applied to depictions wearing the Red as well as name crowns, but the funerary epithets were used only for the latter. The unusual depictions were either given general epithets, such as the winged its linked her be to through cult other features, such as the cow, which serpent, or can mirrored the motherly emphasis in epithets such as `mother of the god' and `who gave birth to the gods'. Funerary representations of Serket saw her as a female with her name-sign, winged and otherwise, as well as a winged and normal serpent, mummiform and with a lion and crocodile head on the same figure. This particular icon combined two dangerous animals, and the knives she carried further strengthened its aggressive impression. The epithets applied to this image were `the great, mother of the god', which also labelled name-sign depictions. The general epithets were applied to namesign goddesses,which appeared in all types of funerary material and temples. The importance of her funerary role is indicated by her temple depictions being accompanied by epithets linking her to funerary cult and Osiris. Specifically funerary epithets were applied to name-sign images, both female and mummiform. Maat had two important markers: the feather on her head and the epithet `daughter of Re'. These were combined on most depictions of her, in temples and votive as well as funerary material. They were combined with the general epithets and, in the instances where it appears, also with the epithet `who associateswith Amun'. Her more unusual physical representations as mummiform and wearing the west-sign were designated `daughter of Re'.

The difference betweenwrt and ratwould superficially appearto be that the former was usedfor goddesses with strong funerary connotationsand the latter for lionesses.Closer inspectionhowever, showsthat Mut was frequentlylabelledwrt, while
in addition to the lionesses Maat and Nephthys were called cat. Wrt was used widely in both temple and funerary material, when the goddessescarrying it, for example Isis and Neith, appeared in both, and its meaning was not distinctly funerary. It is more likely to have been similar to the general epithets, marking its bearers as great goddesses,and the most important in the specific context where the icon appeared. (3 was more frequently used with male deities and it is therefore possible that it marked a characteristic, such as

76

80The lionesses certainly had authority and the fact authority, generally seen as male. further image ithyphallic it Mut to in strengthens this an that the case of was applied hypothesis. Nephthys, Nut, Neith, Serket and Maat all took mummiform shape, more frequently used for male deities, in funerary material, and it probably somehow Wadjet dead Bastet, Mut, in the to function: person. them relation placing signified their

in form temple however, other with material, presumably this Maat given were and fertility links had form Mut gods, In the with male clear connotations. the caseof is in its but the cases obscure. other meaning through the phallus and pose,
in in funerary instances mortuary guises The goddessesappeared unusual where be in tend to that on context appear, evidence, and when goddessesnot prominent flying Isis, include Nut Examples this Theban as a ram, of coffins. anthropoid Nephthys, Neith, Serket and Sekhmet as serpents and human or lion headed serpents iconography The these Nekhbet of coffins was very Wadjet serpents. as winged and and images function these likely it is the apotropaic. that of was primary and varied, and rich The ram was usually associated with Amun and male funerary deities, and a dead, Nut, the features the presumably gave even of their mother with combination of had images The individual dead the a than uraeus serpent would. greater power to the inherent funerary in the to that function, that goddesses, thus adding power protective became the Nekhbet Wadjet country and relevant of whole were guardians and while funerary dimension to the goddessesnot The to them a gave through that. wings added Sekhmet the in was great aggressor, whose power this meanwhile, context. usually seen lend her to be and as such could support to appeased, turned was she when good could the dead. Sarcophagi had more limited decoration and the goddesses included on them in if funerary be the to mentioned goddesses, even others were to tend primary restricted funerary between difference is types There two (see 4.4). these temporal of texts their a 525 BC, from 1070 in to the the that while the period of c. coffins come receptacles later. from 664 BC Furthermore, the coffins come and c. survive generally sarcophagi from the Theban area, while the sarcophagi come mainly from Thebes and Saqqara but be iconography display from This the they the result of that may means elsewhere. also

380 The maleness of authority in Egypt was stressed by Te Velde, in Studies in Honour of Martha Rhoads Bell II, 640-1, and it can be seen in the inherent maleness of the office of Pharaoh and the general male life. in Egyptian political and social ancient superiority

77

local, both temporal and spatial, traditions. This is especially likely regarding the funerary epithets `mistress / lady of the Embalming House and House of Life', which Hathor coffins, and as a cow coming out of the mountainside. The on only appear importance of the Embalming House and the House of Life for funerary preparation and rituals and their links with goddessesin other types of material are suggestive of their wider applicability. This type of depiction of Hathor has also been found in a New 381 Saggara. Kingdom tomb at Most iconographic features of the goddesses,even when they only exist in single belong be to within the canon of each goddess explained can and shown examples, through other representations and epithets or through mythological or cultic contexts. This can be seen in the ithyphallic Mut, whose mythology clarifies its meaning (see 3.9.2), in the falcon headed Nekhbet, explained through geographical connections, and the hippopotamus bodied Sekhmet, where the magical context of the image in combination with her motherly and aggressive roles provide the background for its use. Unusual epithets were generally elaborations on themes expressed in more basic icons or in mythology. This suggeststhat these were rarely flights of fancy or mistakes by individual scribes or artists, and also that images, such as Mut as a falcon, are obscure becauseof the gaps in the surviving record rather than because they did not really mean anything to the ancients. Certain goddessesare linked by the shared use of non-generalised iconographic features. One such is the lion head carried by Sekhmet, Bastet, Mut, Tefnut and Wadjet, who all except Mut wore the sun disk. This indicates that they shared a role as aggressive goddess and solar daughter-eye, and even if Wadjet as the only one did not carry either of these epithets, her mythology clarifies that she held that role (see 3.10). The `daughter-eye of Re' did not have to be a lioness however, as Isis, Nephthys, Nut, Hathor, Neith, Serket and Maat were also marked by those epithets. Isis, Nephthys, Nut, Hathor, Mut and Serket wore the Hathor Crown. If the plumed version is counted Tefnut and Wadjet are added to the total, which shows the broad range of goddesses who could be defined through the solar and motherly characteristics inherent in this crown. The motherly aspects of the cow was more specifically defining for Isis, Hathor and possibly Neith, as indicated by them being able to take the cow form in addition to
SgtHathor coming out of the mountainside was depicted on stela, BM 165 from the tomb of Paser, who has been dated to the Ramesside Period by G. T. Martin, The Tomb-chapels of Paser and Ra'Ja at Sagg6ra (London, 1985), pl. 9.

78

in her horns. Strong the epithets `mother were also aspects expressed motherly wearing of the god' held by Isis, Nephthys, Neith and Serket, and `who gave birth to the gods' inherent feature in hippopotamus Nut Neith. This the was and which qualified whose form Isis, Nut and Sekhmet borrowed, and in the child held by Isis, Hathor, Mut and Wadjet. Nut and Hathor both had strong links to the sky, especially Nut as the Two it, but Lands and the Two the of as goddesses were qualified personification of Shores. It shows that sky goddessescould be concerned with the well being of the people of Egypt, which was presumably the main meaning of the epithets. Even if one kept it land fertile, the essenceof that would looked the that they and after meaning was keeping This have been for benefit the the of the people of Egypt was of people. still inherent in the royal crowns used by goddesses,and thus Sekhmet and Mut looked after the whole country, while primarily Wadjet and Neith, but also Hathor and Mut, cared for Lower Egypt, and Nekhbet, with the aid of Wadjet, did the same for Upper Egypt. The Atef Crown was less specific, and used more widely, including by Nekhbet and Neith who were linked to the south and north respectively through other crowns, and Sekhmet who had no specific geographical allegiance. Isis and Nephthys share a greater range of epithets than any two other Neith illuminates Serket their closeness. and which shared several of those goddesses, with them, presumably as a result of their links in funerary and magical contexts (see 4.4 and 4.5.1). Most goddesseswere coupled through the sharing of one physical or textual form or other. None was limited to a single facet of iconography, and most facets, except the name-signs, could be used by more than one of them. The iconography was designed to highlight the most salient points of each goddess in a given context, not to describe her full set of meanings. Another aim was to make a goddess recognisable, hence the name-signs and labels, but the wide use of the general epithets indicates that expressions of their individual greatness and the divine power were very important.

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3MYTHOLOGY 3.1 Introduction This chapter will explore the roles of the goddessesas they were expressed in the mythological record, including their family relationships and interaction with other deities, male and female. Characteristics of the goddesseswhich are equivalent to human personality traits, such as aggression, volatility and gentleness,will also be explored. The widest possible definition of mythology is stories that in some way explain is The in the the the the creators of myth. present study the workings of minds of world however, only concerned with the aspects of myth that contain references to the impact describe in their existence, and upon the or explain goddessesand some way 382 in levels. This includes here The their cosmos and society, all nature, world world. in divinities, humanity between interaction deal and general. with with chapter will only Specific divine interaction with humans, especially interaction with the Pharaoh, could be termed mythological in the broad meaning of the term, but has for the purpose of this dealt in following be been the and of worship will with classified as expressions study chapter (4). Few examples of Egyptian mythological stories with a straight narrative detail for (see 3.1.2 beginning, and narrative survive an middle and end, structure, with example). Instead mythological fragments appear in a variety of contexts, such as healing texts, where they provide a divine parallel to what the text aims to achieve, and temple inscriptions, where they give context and purpose to rituals. As Assmann Egyptian in the this of mythology, which `set-pieces' of nature was a result suggested, and the iconographic content of the myth rather than the narrative were the important features 383 For example, in birth scenes,the icon was the suckling goddess-mother with her son, and its essencewas peace, achieved through the proper ruler ordained through the milk of the mother. In the Isis-Horus cycle the weakness of the child, his ability to survive and the mother's aid and protection were essential, not the number of maladies Some be how divided into cycles; sets of they to were cured. myths appear or exactly themes that together form a narrative. These include the murder of Osiris, the loss of his
382Other interesting aspects of mythology, such as what it says about the roles of men and women, individual and state, and rules of society and conduct within the society that formed the myths, have been left out as they are not strictly relevant to the goddesses. 383 J. Assmann, `Die Zeugung des Sohnes, Bild, Spiel, Erzhlung und das Problem des gyptischen Mythos', in J. Assmann, W. Burkert, F. Stolz, Funktionen und Leistungen des Mythos. Drei altorientalische Beispiele (Gttingen, 1982), 40-2.

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body, its recoveryby Isis, the resurrectionof Osiris, the conceptionof the child and the descentof Osiris into the Netherw"orld(see3.2.2). When details do survive they can deities. Egyptians their thought the about tell somethingaboutwhat nonetheless
3.1.2 Sources Sources for the mythology can be found in many types of evidence, including funerary, healing, and temple texts, but because of their differing functions some deities is Each in types these than the of evidence others. of surviving record are more visible different The in function had types deities that of material context. to a who restricted in features the included that were relevant specific of mythology only presumably being better known This to the of some goddesses characteristics contributes context. is from the The period under study uneven and needs than others. mythological material to be supplemented by material from the surrounding periods, in order to illuminate because is however, This to concepts may extent problematic some obscure passages. have evolved greatly and details may therefore be different. It is also uncertain to what have been known has to to the the that modem era would the survived mythology extent Egyptians Only the Egyptian proportion ancient are small of a very population. wider likely to have been literate, while the majority of the surviving evidence is, by its literary. nature, Epithets and depictions of the goddesses(discussed in 2) highlight their but the these only emphasising very essenceof abbreviated, often are characteristics, from later More accounts of myths earlier and extensive myths or characteristics. iconography important the to. to therefore what referred clarify are periods Tombs, coffins, sarcophagi (see 2.1.4 for details on this type of material) illustrations. through of mythology, especially provide evidence of pivotal sections Funerary papyri meanwhile, contained more detailed textual accounts with a profusion dead from New Kingdom Book the the papyri survive of of mythological references. down to the Roman Period, with a fair number surviving from the Third Intermediate Period, but there is a break in production in the ninth century BC lasting until the beginning of the Saite Period, in which a small number of papyri were produced.384 After that production increased again. In this study a number of papyri have been utilised, but most prominently papyrus Oriental Institute Museum at the University of

3S4 S. G. J. Quirke, Owners of Funerary Papyri in the British Museum (London, 1993), 19-21.

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The gap in production of the papyri could mean that the mythology Chicago 9787.385 inclusion but deities fell into in the the traditional them continued of obscurity, narrated indicate New Kingdom funerary this that the was not case. royal stelae on coffins and tombs and the cenotaph at Abydos also contain extracts of myth which elaborate on 386 from in the period under study. mythical contexts only hinted at material Important sources for mythology are the so-called Horus cippi, and statues inscribed with healing and protective spells, which contain a wealth of mythological 4.5.1). One largest (for their the types these and use see monuments of of of references these stelae is the Metternich stela, inscribed with the cartouches of Nectanebo II, and a date is both is Behague the whose uncertain, and are statue-base, prominent statue in found has 387 Mut Karnak, A in the texts. enclosure of at which chapel, covered such 388 Dynasties, Twenty-fifth been dated to the also contained such magical texts or -sixth The texts on these monuments relate especially to Isis bringing up Horus, and deities linked to them, such as Nephthys and Serket. One text, relating to the Horus and Isis indicating included 3.2.3), (see these three thus all of monuments, on was mythology that the mythological themes it illuminated were relevant throughout much of the period here considered. Similar types of mythological references can also be found on papyri 6, has Boulaq been dated healing, to the Twentywhich such as papyrus concerned with first Dynasty.389 Earlier papyri of the same character, including Leiden 1348, dated by

385 As the papyrus has hieratic signs with forms ranging from the Twentieth Dynasty to the Ptolemaic Period, T. G. Allen, The Egyptian Book of the Dead Documents in the Oriental Institute Museum at the University of Chicago (Chicago, Illinois, 1960), 16-17, dated the papyrus as `Persian-Ptolemaic'. M. Mosher Jr. `Theban and Memphite Book of the Dead Traditions in the Late Period', JARCE 29 (1992), 169-72, argued for a date of the late third to early second century BC on the basis of stylistic criteria of the vignettes on the papyrus, rejecting the palaeographical dating of Allen as uncertain. 386 These myths include the book of the day and night, narrating how Re travelled through the body of Nut at night, found in the tomb of Ramses VI, A. Piankoff, Le livre du jour et de la nuit (Cairo, 1962), and the myth of `the destruction of mankind', relating to Hathor and Sekhmet as well as Nut, E. Hornung, Der gyptische Mythos von der Himmelskuh, eine tiologie des unvollkommenen, (Freiburg, Switzerland, Gttingen, 1982). 387 The texts covering the Metternich stela were published by Sander-Hansen, Metternichstele, and its pictorial decoration discussed by H. Sternberg-el-Hotabi, `Die Gtterdarstellungen der Metternichstele', GM 97 (1987), 25-70. The Behague statue-base was dated to c. 664 to 30 BC by A. Klasens, A Magical Statue Base (Socle Behague) in the Museum ofAntiquities at Leiden (Leiden, 1952), 52-3. 388Blocks of the chapel were discovered reused in other parts of the buildings in the Mut enclosure, and it was dated on the basis of the palaeographical orthographical and stylistic character of the texts by C. Traunecker, `Une chapelle de magie guerisseuse sur le parvis du temple de Mout A Karnak', JARCE 20 (1983), 73-4. 389Papyrus Boulaq 6 was written in hieratic and found under the head of a mummy at Thebes. It was dated to the Twenty-first Dynasty on the basis of its similarity to the oracular amuletic decrees published by Edwards and palaeographical, grammatical and orthographic similarities to other papyri of this date by Y. Koenig, Le papyrus Boulaq 6 (Cairo, 1981), 1,5-6.

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have been both Edwin Smith, Ebers II, Ramses of which and the titulary of and papyri 390 been have dated to c. 1550 BC, utilised. also New Kingdom mythological papyri provide more elaborate mythological the those Most these versions of containing are probably among prominent records. 391 This myth is presented in an unusually straight narrative, `contest of Horus and Seth' but is irreverent. its The Egyptian tone writer to mythologies, compared other surviving them be the as petty squabbling presenting and to gods mocking almost appears individuals unable to make their minds up. However, the real subject of his satire may have been people who attributed their gods with human feelings and failings. Other New Kingdom texts which contain mythological material are also useful did indicating thoughts texts later that and not necessarily earlier reused, and some were fall out of use. This is evident for example in the, so-called, Ptah hymn from Berlin, king both Ramses IX the is of and a cartouches which written on a papyrus containing 392 It does not however, mean that all older texts remained relevant, or that the Takelot. Some did Egyptians concepts or adopt new ones. not evolve old mythological ancient kings, long dead have to texts since as references retained may significantly altered have been Claims importance. to age appears a means of texts' old the of signs of Shabaka by indicated is This the stone, which contained a mythological texts. validating have but by Iversen to by Sethe interpreted showed text, as a record of a mystery play, 393 The inscription itself states that historiography. been a fairly traditional mythological it was copied during the reign of Shabaka from an old, badly damaged papyrus, which 394 Kingdom Old Junge led scholars to argue that the original was an manuscript
390 Papyrus Leiden I 348 was found in Memphis, and dated on the basis of the king's name and palaeographical evidence by J. F. Borghouts, The Magical Texts of Papyrus Leiden 1348 (Leiden, 1971). Papyrus Ebers has been dated to c. 1550 BC on the basis of cartouches contained in it in combination The Papyrus Ebers. The Greatest Medical by Ebbell, Egyptian B. evidence with palaeographical Document (Copenhagen, 1937), 12. Some remedies in it are however, said to come from `old writings', date. Edwin Papyrus Smith dated be it to the same period an earlier was of may of sections and so some as the Ebers papyrus on the basis of orthographic criteria by J. H. Breasted, The Edwin Smith Surgical Papyrus (Chicago, 1930), 593-5. 391 These papyri include Ramesseumpapyrus III B 23-34, J. F. Borghouts, Ancient Egyptian Magical Texts (Leiden, 1978), 43-4, H. Grapow, Grundriss der Medizin der alten gypter V, Die medizinischen Texte in hieroglyphischer umschreibung autographiert (Berlin, 1958), 504-6, Sallier IV, J. G. Griffiths, The Conflict of Horus and Seth (Liverpool, 1960), 48, and the Theban papyrus Chester-Beatty I, which also contains three love songs and the cartouches of Ramses V, A. H. Gardiner, The Library of A. Chester Beatty. The Chester-Beatty Papyri no. 1 (London, 1931), 1.

392 PapyrusBerlin 3048, W. Wolf, 'Der Berliner Ptah-Hymnus',ZS 64 (1929), 17-44.

393E. Iversen, 'Remarks on Some Passagesfrom the Shabaka Stone', in M. Grg, E. Pusch (eds.), Festschrift Elmar Edel 12 Mrz 1979 (Bamberg, 1979), 253-62. 394H. Junker, Die Gtterlehre von Memphis (Schabaka-Inschrift) (Berlin, 1940), 6-16, took this to mean that the text was copied from an Old Kingdom papyrus. He published also the second part of the text in Die politische Lehre von Memphis (Berlin, 1941).

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Egyptian late Middle language however, the that monumental essentially was showed Shabaka's been have likely to of a adaptation text new that the more was much and 395 'pattern-book based the time and possibly a mythological of conceptions on period The mention of an old manuscript was probably a device similar to the archaising tendency of the period, for example visible in tomb decoration. An important late Ptolemaic source is papyrus Jumilhac, a treatise on the cults of deities the Egyptian to the Upper Eighteenth of of the mythology refers the nome, which 396 huge because the Graeco-Roman temples numbers of are a vital source nome. inscriptions that covered their walls contained abundant references to mythology. These focused fragmented had makeup as the earlier the set piece and texts generally same to the but because they they much understanding of contribute plentiful are so evidence, firmly based be Egyptian traditions to Many texts earlier these on appear of mythology. ideas' `teach `contain but they (erny's that and no new us nothing assertion and cults, 97 is is inaccurate. because This Graeco-Roman the surely period', about the religion of describe Some built texts the specific temples, aim. cultic a they were working with further illuminates found, in the texts that they the which are which rooms of usages important is in More to take to them. the care to not performed cult relevant were backwards to temples these carelessly, and equally not project the of evidence project form forward the New Kingdom under study without some of period onto the evidence findings. back from to up within with which evidence A very late source which provides interesting comparisons especially for the Osirid circle of deities is Plutarch's De Iside et Osiride, a treatise on Egyptian religion, its Greek filtered 120 AD through conceptions of gods and their and written c. 98Plutarch is important because he provides one of the very few narrative meanings. focused descriptions of Egyptian mythology that survives, and as such can illuminate from native evidence. obscure passages

393 F. Junge, `Zur Fehldatierung des sog. Denkmals memphitischer Theologie oder Beitrag der gyptischen Theologie zur Geistesgeschichte der Sptzeit', MDL4K 29,2 (1973), 195-204. 396 The papyrus was translated, dated and discussed by J. Vandier, Le papyrus Jumilhac (Paris, 1961), 2554. 397 J terny, Ancient Egyptian Religion (London, 1952), 144. 398 J. G. Griffiths, Plutarch's De Iside et Osiride (Cambridge, 1970), 16-74, discussed these things in some detail and points out that the ideas put forward by Plutarch represents the latest guise this mythic but had traditions, some carried very old also reflected change, development and new and as such cycle influences. Plutarch's account is also flavoured with his own Greek conceptions, which he appeared to some extent to read into the Egyptian material.

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Additionally, votive figurines and amulets in the form of group-statues are between deities and as such can connections suggestive of mythological and cultic hint Some for also at mythology and the names personal mythology. provide evidence 399 deities' decrees characteristics. are suggestive of some amuletic oracular so-called

3.2 Isis 3.2.1 Family relations of Isis Isis was known as the wife of Osiris, the sister of Nephthys and the mother of Horus, the three relationships which, to a great extent, came to define her persona, as 400 formed known Heliopolitan Ennead, Isis Texts in Pyramid the the a part of early as from Pyramid Texts to consist of Atum, sometimes substituted by Re-Atum or Re, Shu 401 Nephthys Isis The Ennead, Seth, Osiris, Nut Geb Tefnut, and which and and and in incorporated its by even early sometimes material gods, name require nine would 02The gods were organised into a family, where Atum spat or masturbated deities. more to give life to the next following gods. These were Shu and Tefnut, the first sexually differentiated deities, who gave birth to Geb and Nut.. They in their turn bore Osiris, Isis, Seth and Nephthys (see also 3.3.1,3.4.1,3.5.1). A hint as to the order of their births

is included in a sarcophagus text of Ankhnesneferibre, when Isis calls Osiris `oldest Isis and Osiris formed a couple while Seth and Nephthys joined. brother', sn wr. 403 Osiris was murdered by Seth, but Isis nonetheless had a child, Horus, with him, and her her (see 3.2.3). These important of persona aspect relationships motherhood was an remained important until the end of the ancient Egyptian religion. The relationships of Isis, her brother, mother, father and son are expressed in the Book of the Dead chapter 69:

399 These were records of oracular utterances by gods on behalf of children (see 4.3.6.1 for more details and their use). All these documents were fairly uniform, and appear to have survived from a fairly short time span, around the reigns of the kings called Osorkon, because one of these decrees mentions a king Osorkon, but which one remains unclear, I. E. S. Edwards, Hieratic Papyri in the British Museum. Fourth Series. Oracular Amuletic Decrees of the Late New Kingdom (London, 1960), xiii-xv. According to Edwards the style of the hieratic on them fitted a Twenty-first and -second Dynasty date. 400In Pyramid Texts 584,1255,1280,1281-2,1630 and 1256, Munster, Isis, 1,148. ' 401 Pyramid Text 1655, R. Weill, `Le verbe d'existence p3 et ses derives, chapitre IV', RdE 6 (1951), 54. 402 The one most often added was Horus, either as Horus the Elder or as the son of Osiris and Isis, but Thoth, Re and Wadjet were sometimes included. Pyramid texts 167-176 for Horus and Thoth, and 16601671 for Horus, Re and Wadjet, Weill, RdE 6,56. 403 BM 811, C. E. Sander-Hansen, Die Religisen Texte auf dem Sarg der Anchnesneferibre (Copenhagen, 1937), 72.

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I am Osiris, brother of Isis. His Son Horus with his `... To be said by Osiris N.: ... Mother Isis saved him from my enemies, who were doing everything evil and harmful... His Mother Nut, she conceived (him) as Osiris N. according to her wish, she bore him his Geb Father Osiris, desire.. her heart's truly was upon to whose seal am according .1 404 ' and his Mother Nut on that day (of) making the great slaughter...

Another chapter, 128a, from the same papyrus, stressesher sisterhood with Nephthys: jointly with the divine Isis and her Sister `... Horns exalts his FatherOsiris everywhere, aos Nephthys...,

A magical text from the corpus on the Behague statue-base explicitly relates her 406 her Graeco-Roman In Philae his daughter. Geb, temple these at as with relationship family relations were still apparent in her being called; `the first royal spouse of Wennefer', hmt-nsw tpt n Wnn-nfr, him being called her brother, Horus her son, and she 407 ht Nut', Nwt. being `the eldest in the womb of her mother, smst m mwt. s 408 in Edfu Isis Jumilhac temple and papyrus the Anubis was seen as the son of In that papyrus Anubis was associated with Horus:
'As for Horus the child, who is in this place, he is Anubis, son of Osiris, when he was a his Isis. '409 in the mother of arms child revered

Plutarch, De Iside et Osiride 356e-f, stated that Anubis was born from an illegitimate liaison between Osiris and Nephthys, and that Isis in her kindness took care of the child be Anubis back Seth, had Nephthys to to to so came and regarded as the son of go when Isis. Quaegebeur showed that he was seen as the son of Osiris from the Middle

404Papyrus OIM 9787, translated by Allen, Book of the Dead, 144. 405 Papyrus OIM 9787, translated by Allen, Book of the Dead, 210. 406Spell five, Klasens, Socle Behague, 58-9. 407 The texts are in rooms X and VII in the temple of Isis at Philae, translation by L. V. Labkar, Hymns to Isis in her Temple at Philae (Hanover, London, 1988), 27-31,55-9,115-19. 408 As pointed out by J. Quaegebeur, `Anubis, fils d'Osiris, le vacher', Studia Aegyptiaca 3 (1977), 123. This myth is found in papyrus Jumilhac VI, 3-16, Vandier, Papyrus Jumilhac, 117, pl. VI. The same section of the papyrus lists a number of different reasons for how Anubis acquired his name, all of which involve Isis as his mother. One of these draws heavily on the myth about Isis rearing her son Horus in the marshes of Chemmis (see 3.2.3). This emphasises that Horus and Anubis were closely intertwined in the XVIIIth Upper Egyptian nome. 409 Papyrus Jumilhac VI, 3-16, Vandier, Papyrus Jumilhac, 117, pl. VI.

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The evidence thus shows that even if the details of Plutarch's Kingdom onwards 410 its Isis from essence was not. probably came to material, earlier unknown are narrative be seen as the mother of Anubis through her association with the cow goddess Hesat, 411 his father, Osiris in in that the material as earlier god mother of who was for Anubis Nephthys Isis, the mummy of the as carers and roles of combination with 412 have Osiris (and all dead) must also contributed.

Isis was said to be the mother of the Four Sonsof Horus, the protectorsof the indicates: Dead Book 112 the jars, the of of aschapter canopic
`Another spell for knowing the Souls of Pe. To be said by Osiris N.:... As for Imset, 413 Horus is their Father, and Isis is their Mother' Hapi, Duamutef,and Qebehsenuf,

Isis was coupled with Re as his daughter, shown in the epithets daughter and eye family Coptos Min 3.2.5). Another (see 2.2.2 Re coupling was with at and and of Akhmim, and Horus was often added to make up a triad. This grouping is clear from decrees deities the titles, where were grouped together, amuletic and oracular priestly but they do not provide clear evidence of their internal relationships (see also Originally Isis was both spouse and mother of Min, but in the New Kingdom 4.3.1.1) 414 415 late formed. A scene triad was Horus son of Isis took the role of son and thus the from a temple of Geb at Coptos carved in the reign of Cleopatra VII, marks this

410 Evidence of this is provided by Quaegebeur, Studia Aegyptiaca 3,119-21. In the temple of Dendera Anubis was called the son of Osiris, E. Chassinat, Le temple de Dendara V, Texte (Cairo, 1952), 13, Vandier, Papyrus Jumilhac, 151, n. 94,155, n. 130.

412 This relationship is made clear in funerary scenes such as one found in the tomb of B3-n-iwty, in the Bahria Oasis, where Isis and Nephthys, together with Anubis were depicted attending to a mummy on a bier, Fakhry, Bahria I, 87, fig. 46. 413 Papyrus OIM 9787, translated by Allen, Book of the Dead, 186-7. This was also mentioned by Monster, Isis, 125, who also pointed out that the same was said in Coffin Text II 345c-346a. 414 For example: the son of the High Priest of Amun Mn-hpr-R , was a prophet of Min, Horus and Isis at Coptos. He is known from stela BM 642, Forgeau, BIFAO 84,180. His sister 3st-m-3hbit was a prophetess of the same at Akhmim, Her titles are found on the coffin Cairo CG 61030, ibid. 180. Her titles were also discussed by Naguib, Le clerge feminin, 166-7. Decree verso 47-51 of papyrus L. 2 = BM 10251 and verso 68 of papyrus L. 6 = BM 10730, Edwards, Oracular Amuletic Decrees, 21,44, pls. VIA, XVA. Griffiths, Plutarch's de Iside et Osiride, 333, argued that these texts placed Isis as the mother of MinHorus. Certain texts do relate to a syncretistic Min-Hcrus, for example the Min hymn, which is known from Cairo CG 20089 and 20703, Mnster, Isis, 131, where the fact that they formed a single deity is evident from the use of singular pronouns. 41sTraunecker, Coptos, 334-5.

41 Hesatwascalled the motherof Anubis in the PyramidTexts and later, including in the Edfu temple, StudiaAegyptiaca3,122-3. It was probably their sharediconographyas cow goddesses Quaegebeur, which first linked Isis and Hesat.

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16 Isis. The Horus Isis ithyphallic Min by son of and with showing an relationship, her he Min Isis between was some monuments and on was complex and relationship father, while on others she was the mother, and on others again they formed a couple 417 and Horus was their son. In the relationships between Min and Isis and Horus and Isis as the mother of his Horus is On Metternich his the f, `Bull stela k3-mwt. apparent. mother' motif of sons the 418 between The Isis f, and k3-mwt. to mother union sexual with reference called was also in fertility the which son's power was regenerated, of circle son was a perpetual 419 his The his the in of original was source mother mother. renewed the union with it. In the to the the cases when seen was renew mother with union sexual power, and a the the same power reused, while the and unending was cycle son partner also remained in the case of the four sons of Horus the power was passed down to the next generation. divinity have been to to be and applicable It may added that these concepts appear only have been to does to Incest as a way practiced appear the not pharaoh. some extent father In the Egyptian the and spouse were cases where people. among regenerate power Isis Horus Osiris, in triad, the but the and power was not the as son another, same ago body the instead through but the the to transmitted of mother son regenerated The epithet `mother of the god', so frequently used for Isis (see 2.2.2), seems but Horus her to could refer any other to potentially to with relationship refer generally deity whose mother she was.

3.2.2 Isis and Osiris; Isis as mourner, protector, and generator of life Plutarch, in De Iside et Osiride 356-8b narrated how Osiris had been a good Egyptian king, but his brother Seth conspired against him, and devised a plot that lost. his body In he being in the Osiris one was strand of myth murdered and resulted into Isis to in the thrown and swept out sea. grieved river placed a coffin, which was

416 Traunecker, Coptos, 285-8, 235. The number given to this relief in this publication is 64. For Ntry Ime, 35-6,33-5. 417 Mnster, Isis, 129-32, who provided evidence of an inscription form the reign of Mentuhotep IV from Wadi Hammamat where Isis was called the mother of Min, while he was called her son on New Kingdom in hymn in his Min, Sallier IV 18,3be to Cairo CG 589, to a papyrus spouse and she appeared and statue 4, there was an allusion to a sexual union between Min and Isis, and Horus as their son is indicated by a New Kingdom stela from Coptos and inscriptions from Wadi Hammamat, Traunecker, Coptos, 334. 418 In spell 12, Sander-Hansen, Metternichstele, 154-5. 419 Traunecker, Coptos, 336. J. Assmann, `Neith spricht als Mutter and Sarg', MDAIK 28.2 (1973), 118. A. Roberts, `Cult Objects of Hathor, an Iconographic Study' unpublished PhD Thesis (The University of Oxford, 1984), 131. 420 Traunecker, Coptos, 336. Bergman, Ich bin Isis, 146-50.

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greatly at the loss of her husband and went out searching until she found his body. Plutarch's account appears to be an amalgamation of Egyptian and Greek myths relating 421 Osiris Many of his details have no he Isis to deities whom and associated with firmly in Egyptian the while others surviving sources, were correlation grounded in his discovery by drowning Osiris, Isis and The traditions. and subsequent of ancient Nephthys were described on the Shabaka stone. 22The text is badly damaged but it is described lost likely their mourning and the conception of Horus. A that sections quite Isis dead the text and person associated with Osiris; `she said about also sarcophagus 423 drown', hw. imLk s tiv mhw. protects you, you shall not When Isis discovered the body she tried to hide it, but Seth found it and cut it up into fourteen (or twelve) pieces which he scattered across Egypt. According to Plutarch, buried found had found them, all except then piece each where she out and and she went 424 by fish. had been As pointed out by Griffiths, Plutarch here the phallus, which a eaten diverted from the Egyptian tradition, which put great emphasis on the survival of the 425 life in back brought Osiris Isis to order to conceive Horus on the phallus phallus indicated in inert body. his It temples by depictions of a mummified to was attached Osiris lying on a bier, with erect phallus, over which Isis hovers in the shape of a bird (Figure 24). Examples of this can be found in the Hibis temple, and there are parallels in 426 (see Ptolemaic Period 2.2.2). Kingdom The revivifying capacity the New also and the of Isis was stressed in the Book of the Dead, where breath and wind were equated, for example in chapter 151:

`... To be said by Isis: <I come> as the breeze; I have come to be thy magical protection. I give breath to thy nose, (even) the north wind that came forth from Atum, (0) Osiris N... p427

Plutarch seemsto have placed greaterimportanceon the idea that Isis and Osiris copulatedinside their mother's womb and so conceivedHorus, than on the post death
421 Griffiths discussedin detail which parts of the myths can be identified asGreekand which had Egyptian origins, Griffiths, Plutarch's de Iside et Osiride, 331-44.

422 Junker, Die politische Lehre, 36-8. 423Sarcophagus Cairo JE 31566, Rowe, ASAE 38,182. See 2.2.1 note 92 for the date of the sarcophagus. 424Plutarch, De Iside et Osiride, 358b. 425 Griffiths, Plutarch's de Iside et Osiride, 342-4,353.

426 De Gans Davies,Hibis III, pl. 3, reg. III; Cruz-Uribe, Hibis TempleI, 12. This type of representation occurs in the temple of Seti I at Abydos and in the reliefs of the Denderatemple,Otto, EgyptianArt, 60, fig. 5, pl. 17.
427 This version is from papyrus OIM 9787, translated by Allen, Book of the Dead, 274.

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428 forms Horus distinct have He two the to of as quite seen with the appears conception. fighting Seth. being The Egyptian being Horus the the one elder and weak younger 429 forms between Horus the of record did not maintain a rigid separation The loyalty, love and infinite grief of Isis for her dead husband, together with the role of Osiris as the king of the dead made them very important deities in the funerary cult (see also 4.4). She appeared together with her sister Nephthys mourning 430 in This was an important motif on coffins Texts Pyramid for Osiris as early as the foot head Nephthys Isis depicted in the the tombs, and of a mummy at at was where and hands in (Figure itself, bier, their the gestures of mourning often with coffin or of on a 17) 43' In those casesthe mummy inside the coffin took on the role of Osiris. Isis not only mourned her dead husband, but also protected his body and his king dead. him This force, life his to take the the place as of allowing regenerated Isis behind Osiris, holding her in depictions be of standing seen protective aspect can 432 (Figure 25) The protective gesture in hand up over his shoulder a protective gesture is also apparent in the triads with Osiris in the centre, with Isis and Nephthys on either 433 his This role was expressed on a statue, hands holding both their shoulders on side, her brother Osiris is `to the the protection of and overturn make goddess said on which 34 him'. Book of the Dead chapter 156 expressed the same sentiment: his enemies under
`... To be said by Osiris N.: Thou hast (thy) blood Isis; thou hast (thy) magic Isis If ... this roll is used for him, he shall be a follower of Osiris-Unnofer, the gates in the god's

428 Plutarch, De Iside et Osiride, 356a, 358d-e. 429 Griffiths, Plutarch's De Iside et Osiride, 300-1,307. Horus the child and Horus the elder were united in some Graeco-Roman temple texts, for example at Edfu, E Chassinat (and Marquis de Rochemonteix), Le Temple d'Edfou I (Paris, 2897), 104. 430Griffiths, Horus and Seth, 5. 431Examples with the goddess flanking a bier can be found on Theban coffin Cairo JE 29666, dated to c. 1070-945 BC by Niwinski, 21" Dynasty Coins, 67, p1. XXI, and the tombs of Try at Giza, El-Sadeek, Necropolis at Gizeh, 59, and B3-n-iwty, Fakhry, Bahria I, 71. Moret, Sarcophages, VII. The goddesses at the head and feet of the coffin can be found on Theban coffin Cairo CG 41006, Moret, ibid. 94. The date of c. 650-630 BC was reached on stylistic grounds by Taylor, `Theban Coffins', 380. 432 Examples of this can be found on Theban stela Cairo T. 20.12.24.10, Edfu stela Philadelphia 29-86422, Akhmim stela BM 1018, Munro, Totenstelen, 212,249,314, pls. 8,22,50, figs. 31,80,170. They were dated on stylistic and genealogical grounds by Munro to c. 660-650 BC, c. 670-650 BC and c. 520 BC respectively. 433 Examples are triads Cairo CG 39221, dated to c. 664-525 BC, Cairo CG 39220, from Saqqara and dated to c. 380-343 BC, both were dated by Daressy, Statues de divinites, 304-5. 434Statue of Sheshonk, a majordomo of the God's Wife of Amun Ankhnesneferibre, London BM 1162, 0. Perdu, `Un appel Isis', CdE 74,147 (1999), 231-9. Transliteration of the relevant section is ir(rt) mk(t) n sn.s Wsir shr(t) bAt)yw.f hr.f.

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domain shall be opened to him, the spells of Isis shall be his magical protection, and Horus the son of Osiris shall rejoice at seeing him. '435

3.2.3 Isis and Horns; the loving mother, protector and magician After the death of Osiris Isis dedicated her life to Horus, the son conceived after his Osiris brought father. He his take to death crown and and over avenge the up was of by dangers Seth, from him the threat loved who and posed childhood and protected she death Osiris. The he keep the of myths surrounding the the to at gained power wanted illnesses for basis formed Horus the spells against poison, and many childhood of is This 4.5.1). humans (see type of material therefore the main source of afflicting knowledge of the actions of Isis in relation to her son. The Delta town of Chemmis was important in this mythic cycle, as a place where they hid from Seth. This is evident in 436 / in Hr-m/n-3h-bit, Chemmis', / 3st Horus `Isis texts and some such as names personal 437 birth him Horus, birth to that had Chemmis as the others said she gave while place of first and then travelled there.438 A myth in this cycle tells how Isis, with seven scorpions for protection, set out to Chemmis in order to hide from Seth until Horus was strong enough to avenge his On the way she needed to rest and approached a wealthy lady's house, who father.439 did not recognize the goddess and refused to take her in. This enraged the scorpions in her company who as a punishment stung the lady's son. He fell ill from the sting, but the compassionate Isis empathised with the mother's pain and used the magic powers in dwelled The father Geb her from had to the thus child. cure goddess she received
433 PapyrusOIM 9787, translatedby Allen, Book of the Dead, 281-2.

436 There were a number of different names incorporating Isis or Horus and Chemmis, H. Ranke, Die If, 356. Examples ofX-mJngyptischen Personennamen I (Glckstadt, 1935), 43,125.3,228.6,372.15; 3h-bit formed on Isis: Theban examples are the owner of coffin Cairo CG 41072, dated to 660-520 BC by Gauthier, Cercueils, 533, and the mother of the owner of stela Victoriamuseum Uppsala 3035, dated on stylistic grounds to c. 580-525 BC by Munro, Totenstelen, 206. Examples from Edfu are stela Chicago Field Museum 31268, dated to c. 550 BC, and the mother of the owner of stela Cairo CG 22013 dated to by Munro, ibid. 248,250. Abydene examples are stela both dated 350-30 BC, grounds stylistic on c. Leiden VII, 13, dated to c. 650-630 BC, and the mother of the owner of stela Turin 1528, dated to c. 58020 BC, both dated stylistically by Munro, ibid. 284-5,297. Another was the wife of the owner of the Memphite stela Bonn, Agyptologisches Seminar der Universitt, no number, dated on stylistic grounds to the second half of the sixth century BC by, Munro, ibid. 331-2 437Spell 14 of the Metternich stela, Sander-Hansen, Metternichstele, 60-76. 438Spell I of the Bdhague statue-base, Klasens, Socle Behague, 52-3, Metternich stela spell 6, SanderHansen, Metternichstele, 35-43. The birth of Horus at Chemmis was also mentioned on a stela which was dated to the Ramesside Period on stylistic grounds by J. J. Cle re, `Un hymn Abydos sur une stele indite d'e poque ramesside', Z4S 84 (1959), 91. The stela was in private ownership when C16 re studied it. 439 This story is found in the Behague statue-base spell 1, Klasens, Socle Behague, 52-3, and as SanderHansen, Metternichstele, 35-43, pointed out also in Metternich stela spell 6.

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dangerous company, but could be trusted to show pity and aid the needy. An added morality in the story appearsto be that you should be kind to strangers, as you never know when you might need their help. As the scorpions of the tale are of a divine in divine punishment. it that could a selfish act result character also stresses

in two spells found in papyrus The healing abilities of Isis were emphasised Boulaq 6, but in thesecases the illness afflicted her own son:
from every limb of NN `... Oh, that enemy, and all dead, all dead, all illness go away ... of NN or of Horus in the interior of Chemmis, the falcon in his nest, injured in the eye, 440 she laments because of it. Recede before Isis. '

`... Come to me Isis, the good mother. I am Horus, the lonely, pay attention because of him who has raised his two arms to you. On this day, place his back in your embrace, and place your hand in order to recite a spell over him... '441

Isis was not always described as a strong magician ready to act against any threat. In some texts she was instead portrayed as a frightened mother, calling out for help against the suffering of her child. One of these stories was recorded in very similar versions on the Metternich stela, the Behague statue-baseand in the magical chapel in 442 how Karnak. It Isis on returning from an excursion to Mut the relates enclosure at fmd provisions for Horus, found him lying on the river-shore limp and lifeless. She lamented in her distress, the unfortunate situation she was in, with her and called out husband dead, her parents in the underworld and her brother an enemy. The men of the Delta eventually came at her call, but could do nothing to help. They were followed by `a lady of the city', who could, with the aid of an rnh-amulet of Atum, identify the ailment as poisoning. After these people, Nephthys arrived but she could only share in the grief of her sister, and finally the goddess Serket came with constructive advice. She suggested that Isis should call up to heaven and stop the solar bark on its journey until someone helped her. She followed the advice and the bark stopped, showing that even if she on this occasion did not have the strength to cure her child she had the power to make the sun god listen to her. This resulted in Atum sending Thoth down to her with
44PapyrusBoulaq 6, recto IV 5-6, Koenig, PapyrusBoulaq 6,47-51. 44iPapyrusBoulaq 6, recto 118-10, Koenig, PapyrusBoulaq 6,24-32.

442Spell 14 of the Metternich stela, Sander-Hansen, Metternichstele, 60-76. Spell 4 from the Behague statue-base, Klasens, Socle Behague, 54-8. In the Mut enclosure, Traunecker, JARCE 20,70-3,87-90, figs. 9-13. The levels of preservation of the text on these three monuments vary.

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further Thoth, Horus, the threats at against that a safeguard as and cured spells magical his Chemmites to Isis, the protection. assigned request of This myth indicates that the Egyptians viewed their gods in a human light, interacting with each other and people in a human way. It also highlights their practical knowledge humans, The or appropriate who possessed ones, gods or concept of magic. objects could achieve what they wanted.

A less detailed documentof the helplessIsis is found in an earlier magicaltext, which states:
`Come to me, those who live in the land of the gods;... Y3 if you do not save me this day, then Horus will be taken from the embrace of Isis and he will be dragged on the he has his 13 The heaven She to not sole one of mother, w3w3! y3 w3w! cries ground... his be from been he has father, his to taken the embrace of mother the sole one of come dragged on the ground. Y3! Come, save me on this day: I am suffocating. 443 '

Other spells stated that she dishevelled her hair when Horus had been harmed by the b- demon seemingly taken in through her breast-feeding, or calling for someone to help her.4" Unusually, in this spell it is Horus himself who came with the advice that led to his curing. He suggested that Isis and Nephthys should take him to Nut to receive illness, how the to which she provided. cure advice on In a papyrus Ebers spell for removing a bandage easily, Isis was said to help 445 him by Seth. This earned her the epithet `great of Horus with the threat posed against bring help Horus, by in to the the release she gave should association spell and magic' it later `great (see 2.2.2), human. She the of magic' and to the suffering epithet retained in her both to the she was attributed powers with and use magical probably referred healing and protective spells for humans. Despite all the perils he was exposed to, Horus survived and took up the fight 436 him father's helped his This Isis father's his throne to regain and murderer, against was narrated in the myths known as the `Contest of Horus and Seth'. She helped Horus
443 1-8 of papyrusBoulaq 6, Koenig, Papyrus Boulaq 6,33-9. Recto 111

444 The former in Ramesseum papyrus III B 23-34, Grapow, Grundriss V, 504-6, Borghouts, Magical Texts, 43-4. The latter in recto 12,4-7, called spell 21, of papyrus Leiden 1348, Borghouts, Papyrus Leiden 1348,24, pl. 12.

445 PapyrusEbers2,1,12-2,1, Grapow, Grundriss V, 532-3, Borghouts,Magical Texts,49.

446 The aforementioned Ramesside stela which mentioned Horus' birth in Chemmis, see note 438, also deemed how Horus Isis the victor over his father's enemy and ascendedhis was rejoiced when narrated throne, C18re,ZS 84,92,103.

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in many ways, including, transforming herself into a beautiful young girl and tricking 447 When Seth wanted to have fault in the argument. Seth into admitting that he was at intercourse with Horus, she intervened and turned the situation to the advantage of Horus by showing him a way to collect the semen of Seth without it entering him, thus 448 brought lead Griffiths this to disgrace from him up this the would apparently saving . 449 help Isis' The to the Horus extent which needed especially when a case situation as details of this mythic cycle were part of general religious canon is uncertain, becauseof its irreverent tone makes it is unlikely that it was intended as a serious religious manuscript. Isis seemed unable to entirely forget that Seth was her brother and she therefore In Horus less these than of wished. some versions severity with acted occasionally by head his in Horus the replaced of mother, which was cutting off myths this resulted 451 450 has Jumilhac Papyrus Thoth with that of a cow. a similar account. Plutarch, De Iside et Osiride, 358d, related how Isis felt pity towards a bound Seth and let him free. This enraged Horus, who ripped the crown off her head, this time to be replaced by a for been has helmet. It the this section of the myth that reason suggested cow-headed be depicted Hathor, how Isis, to came with a cow's to extension as an and was explain The Egyptians appear not really to have needed such an explanation however, head.452 fully bovine human incorporated iconographies both as well as and part goddesses' as human and bovine forms at the same time and it was symbolic of their caring motherly importantly, Horus Isis, More 2.6.1). (see 2.2.1 committing violence against and roles f motif, but rather than the renewal of the sons power through has echoes of the k3-mwt. a union it was acquired through the subjugation of the mother.

447 Papyrus Chester Beatty I, Gardiner, Chester Beatty Papyri no. 1,18. 448 Papyrus Chester Beatty I, Gardiner, Chester Beatty Papyri no. 1,21-2. 449 Griffith Horus and Seth, 42, stated that the earliest known detailing of this story comes from a Middle Kingdom hieratic papyrus. 450 The papyri are Sallier IV and Chester Beatty 1, Griffiths, Horus and Seth, 48. 451 Vandier, Papyrus Jumilhac, 63-4. The gods involved in this case were not explicitly called Horus and Isis, but it probably referred to them. 452 Among others Griffiths, Horus and Seth, 48, and Vandier, Papyrus Jumilhac, 63-4, and G. Bjrkman, `Harsiese', LA II (Wiesbaden, 1977), 1019, following Gardiner. S. Aufrbre, L'univers mineral daps la pensee egyptienne I, L'inlluence du desert et mineraux sur la mentalite des anciens egyptiens (Cairo, 1991), 122-3, took a rather more complex view of the myth and argued that it turned Isis into the heavenly goddess Hathor, and connected both with the moon, but his argument is not very convincing. Especially unclear is the involvement of the moon.

oq

3.2.4 Isis as the sister; affection and aggression Isis was an affectionate sister to Nephthys, even in Plutarch's tale of the had She 3.2.1). (see husband her between unfailing sister and adulterous relationship Nephthys, husband Seth, the both, of love for them taking care of the child when but Egyptian the be him. This general notion myth, authentically an threatened may not Book from the One of between of chapter seventeen the extract was. sisters of closeness the Dead illustrates this:
he begets Isis, his... He is Isis N... through Osiris `... yield to the might of conceives his his Nephthys troubles to does Isis an end Nephthys. puts evil; all away with through ,453

her in Isis, have to complementing Nephthys seem to mostly acted as support his his being Isis Osiris. Despite is This the wife, her actions. the case with mourning of duties in the have many grieved almost as much and shared other sister seemsto in Isis She brother. to death from mourning and their parallel appeared the of resulting Horus in Isis the dead Osiris of upbringing the aided and she on coffins, and protecting (see 3.3.2). The relationship between Isis and her brother Seth was of a different nature. Plutarch narrated how Seth and Horus fought about the inheritance of Osiris, and when Seth was defeated he was delivered to Isis, but she could not punish him. This was had killed her he though because even some sisterly affection remained presumably brother-husband. Her affection for Seth is apparent in New Kingdom texts when, despite having conspired against him in order to ensure that Horus received his 454 danger. in him her hurt herself to inheritance, she could not bring son was even when Her behaviour in this may mirror the ancient Egyptians' views on the need for family loyalty. In the `contest of Horus and Seth' papyri this indecisiveness may however, be deities the apparently unable reach a verdict punishing wrong and of satirising part of rewarding right. This ambivalence was absent in the papyrus Jumilhac, which includes a text 455 She took the shape brother fought killed her describing how Isis without remorse and
453 PapyrusOIM 9787, translatedby Allen, Book of the Dead, 92.

asaThe myth of the contest of Horus and Seth in papyrus Chester Beatty 1, Gardiner, Chester Beatty Papyri no. 1,19-20. assThis myth is found in papyrus Jumilhac, 11,21- 111,12, Vandier, Papyrus Jumilhac, 114, p1.11, Ill.

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hunting him down. Another Seth, then burning Sekhmet, the and companions of all of kill into herself to has Isis transform from and go out a uraeus the same papyrus section 456 Sekhmet The Seth. followers were usual means of and uraeus of even more of the divine aggression (see 3.7 and 4.3.6.2) and it appears that in order for Isis to perform That be them. this to not a new was with combined needed she acts aggressive such development in the period when the papyrus was written is evident in her carrying the 2.2.2). (see Re' `eye of epithet

3.2.5 Celestial aspects of Isis

The connectionbetweenIsis and the sun god Re is apparentin the epithets her linking fragments to Re', of myths `daughterand eye of and thereare a number of from Day Day', `Book `Book the hour the the the In of of the of sixth solar mythology. journey; intervenes in Isis VI, Ramses the in Night' solar the tomb of and the
`... "Stand up, stand up, in order that the gods who are in the bark raises themselves to in fall" by Isis her Apophis (Said) hand his Seth to to Apophis, that cause puts repel incantations. It (the hour) arises for Seth.'457

Her role was thus protective, aiding in the repelling of Apophis with a magical spell. 58 On these she was funerary This role was highlighted on some stelae and papyri. depicted together with Nephthys, alongside the sun god in various forms. In the papyrus holds Nun, bark, the in the the watery abyss, who primeval and they support the sun god bark aloft. This shows the wide applicability of their supportive power. Isis was again 459 Theban The 7b! in tomb of involved in the solar cult the sarcophagus chamber of the . decoration of the chamber has strong solar emphasis, and she and Nephthys are depicted joy `giving She Netherworid. from to disk the the was also celebrated as one sun raising

456 The text is from papyrus Jumilhac XXIII, 10-16, Vandier, Papyrus Jumilhac, 134, pl. XXIII. 457Piankoff Le livre du jour et de la nuit, 16.

458 Examplesinclude: stelaeCairo JE 71902, with the cartouches of Pinedjem,Abdallah, JEA 70,66-8, Alexandria 3165 = Cairo CG 22056 from Assuan,datedto the late or post-SaitePeriod, and BM 1148 from Akhmim, datedto the Thirtieth Dynastyor early PtolemaicPeriod, both dated on stylistic grounds 255,320, pl. 53, fig. 178.PapyrusBibilioth6que Nationale, Paris E. G. 154, by Munro, Totenstelen, Piankoff, Rambova,Mythological Papyri, 210-11, pl. 29. For the datesee2.2.1 note 91. 459 Das Grab desIN I (Mainz am Rhein, 1983), 250-60, pl. 141. K. P. Kuhlmann,W. Schenkel,

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her father Re and destroying those who rebels against him' on a statue 460 Re was also 461 father in her Jumilhac papyrus called The solar aspects of the goddess are emphasised in a hymn from the temple of Isis at Philae, which associates Isis with the solar journey as:
`Mistress of flame who assaults the rebels, Who slays Apopis in an instant, Uraeus of Re, the Coiled One upon his head, Who gives orders in the barque of the King of Upper and Lower Egypt. '462

In another section of the `Book of the Day' Isis was said to be in the northern 463 hippopotamus, in form Seth. Her of a and charged with guarding the thigh of sky, the purpose was to prevent it from reaching the southern sky where the `water issuing from Osiris' originated. This piece of text marked Isis as a goddess who could act in the heavenly realm. It is also interesting because, in opposition to the aforementioned text where she helps Seth in the defeat of Apophis, her function was to keep him prisoner and prevent him from reaching Osiris. Isis' role as a solar guardian, together with Nephthys, seemsto have been transplanted onto the moon in the Bahria Oasis. Here the moon held a special importance, and in two of the tombs there are representations linking them with the 464 In the tomb of B3-n-iwty a wall painting shows Shu holding up Isis and moon god. Nephthys, both wearing their names on their heads, who in their turn hold up the disk of the moon, inside which sits Khonsu (Figure 60). In a similar scene in the tomb of 23yty Shu holds up a sheet of water, and the two goddessesstand on gold-signs next to him, holding the moon disk over the water (Figure 61). Isis was connected with the star Sirius, called Spdt in ancient Egyptian, in the Pyramid Texts and in Graeco-Roman temples 465 Spdt was seen as the soul of Isis, and the connection may be a result of Sirius heralding the Nile flood, which was linked to Osiris.

060Statue London BM 1162, belonging to Sheshonk, a majordomo of Ankhnesneferibre, O. Perdu, CdE 74,231-9. Transliteration: rdi(t) h(*("wt) n lts R'shtm(t) sbi(w) hrf. See also 3.2.2 for another text from the same monument

463Piankoff, Le livre du jour et de la nuit, 23-4. 4 Fakhry, Bahria I, 73-4, fig. 32,136, fig. 106. 465 Pyramid Texts 632,1635-6, and at Dendera and Philae, Bergman, Isis-seele and Osiris-ei, 41-5. Plutarch, De ! side et Osiride, 21, also mentioned that connection.

061 The text is from papyrusJumilhacXIV, 5-12, Vandier, PapyrusJumilhac, 125-6,pl. X1V. 462 In room X in the temple of Isis at Philae,translationby 2abkar, Hymnsto Isis, 55-8.

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Isis was an active goddess, especially in relation to her husband and son whom It in but this the was probably cycle. solar also resurrected, she protected, guided and living in both the the of towards spheres positive acts, active nature, generally geared 466 in Egyptian her the dead, pantheon. the so prominent made which and

3.3 Nephthys 3.3.1 Family relations of Nephthys

The family relations of Nephthys were less diversethan those of Isis. The most important were her role as sister of Isis, Osiris and Sethand daughterof Geb andNut (see3.2.1). Shewas also the wife of Seth,as is indicated by a magical spell wherethe 467 in house Seth. be the the Nephthys, to of enemy; Isis, to said was referring sister of She is namedasthe consort given to Seth,possibly as a reward or consolationprice for 468 Text losing the contestto Horus, in a Pyramid
A spell in papyrus Leiden I 348 calls Nephthys the sister of Horus, which she Nut born he instances in Horus the another child of was seen as the elder, when was to 469 Borghouts As 3.4.1) text this (see days suggested, particular the epagomenal on 70 is His Isis. Horus the did this to this, son of clearly young since not refer probably interpretation was therefore that the appellation is suggestive of a child mimicking his however, her `Sister' Nephthys most sister. was mother who would naturally call definition have functioned it 2.3.2), (see therefore as a may and prominent characteristic her There to that her virtually relating than the was no mythology relationship. of rather hers. depended Nephthys' Isis, her from freestanding on all roles and sister was Plutarch, De Iside et Osiride, 356e-f, named Anubis as the son of Nephthys from looked She by Isis (see 3.2.1). Osiris, then illegitimate was after was who affair with an in New Kingdom Anubis-Sopdu the the magical papyrus mother of also named as Harris, in a context where Re was called his father, which as Quaegebeur mentioned, 471 Nephthys him and points to a union between

466 Bergman, Ich bin Isis, 290-1. 467 The Behague statue-base spell 4, Klasens, Socle Behague, 54-8. 468 Pyramid Text 153a, Griffiths, Horus and Seth, 12, and note 5. 469Spell 22, recto 12,7-11of papyrus Leiden 1348, Borghouts, Papyrus Leiden 1348,25-6, pl. 12. 470 Borghouts, Papyrus Leiden 1348,125-6, note 284. 471 Papyrus BM 10042, dated on the basis of the style of the hieratic to the Nineteenth-Twentieth Dynasties by O. Lange, Der magische Papyrus Harris. Herausgegeben und erklrt (Copenhagen, 1927), 7,61, Griffiths, Plutarch's de Iside et Osiride, 318, Quaegebeur, Studia Aegyptiaca 3,121-3.

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33.2 Nephthys, the sister-companion The marriage between Osiris and Isis came to an abrupt end when he was killed by Seth, but her husband seems to have been replaced as her companion by Nephthys, her loyal sister, who followed her everywhere and mirrored her actions. Nephthys was Isis. She her but Seth to the actions came mythic related the spouse of majority of ill, had her husband Horus her her though was even son sister when running to support 472 in Nephthys Isis Jumilhac A text which the accompanied papyrus malady. caused into late kill his Seth that this the to shows case remained allies, and when she went out 473 the history of ancient Egyptian religion. When Isis mourned and searched for the lost body of her husband her sister 474 her, dedicated her life Nephthys, her, to alongside equally grief-stricken. came with his death and his offspring, and helped to bring the god back to life for the conception in Isis 151, Dead Book the In the the was active party chapter of of the child. but Nephthys' presence was required: resurrection,
`To be said by Anubis, presider over the hall of the god, who gives justification: laid my hands on thee, (0) Osiris N. To be said by Isis: <I come> as the breeze; I have come to be thy magical protection. I forth from Atum, (0) Osiris N. (even) breath that the to thy came wind north nose, give To be said by Nephthys: Awake thou, (0) Osiris N. I have

To be said (by the flame): (It is I) who smite the sandthat would choke the hidden one him flame from Horizon. Come him the mouth of with great repel would who and repel to me, (0) road, for I am the magical protection of Osiris N... '475

Nephthys appeared alongside Isis on coffms and in tombs, depicted in mourning 17 25). 3.2.2 Figures Through (see this association she too and and poses protective and became a protective goddess of other gods and of the dead. In addition to joining in the joy in his Osiris the and celebration she shared of resurrection, as chapter mourning of 128a of the Book of the Dead indicates:

472 This was narrated in the Behague statue-base spell 4, Klasens, Socle Behague, 54-8. 473 The text is from papyrus Jumilhac XXIII, 10-16, Vandier, Papyrus Jumilhac, 134, pl. XXIII. 474 As expressed in the `Lamentations' and `Songs' of Isis and Nephthys, R. O. Faulkner, `The BremnerRhind Papyrus I A. The Songs of Isis and Nephthys', JEA 22 (1936), 121-40; `The Lamentations of Isis and Nephthys', Melanges Maspero 1.1(1935-8), 337-48. For more on the `Songs' and `Lamentations' see 4.3.3. 475 The chapter is found in the Book of the Dead papyrus OIM 9787, translated by Allen, Book of the Dead 274.

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`Praising Osiris... Horns exalts his Father Osiris everywhere, jointly with the divine Isis in his belly for him Thoth Nephthys. that her Sister the and spells are effective said and 476 ' his from forth mouth... go

Osiris was given the epithet `Bull of the Two Sisters', k3 snwty, which as f, motif and so is Griffith pointed out is reminiscent of the `Bull of his mother', k3-mwt. 477 both is his The between the the same and god sisters. suggestive of a sexual union both impregnates', k3 As `Bull his a who sty. result epithets; case with another one of is be Horus `born Horus, be could called which why seen as mothers of goddessescan highlights 17 Dead Book this: Sisters'. Two the the spell of of `... yield to the might of Osiris N... He conceivesthrough Isis, he begetsthrough Nephthys.Isis doesaway with all his evil; Nephthys puts an end 478 to his troubles... '

Nephthys aided in the upbringing of Horus, but, unlike Isis, she seems never to have been able to perform magic to aid the ailing god. All she could do was to cry for help. She is described doing so in a New Kingdom spell in papyrus Leiden I 348:

`Another. Woe, woe! Attention! Isis cries, Nephthys shouts! Wake up for him, oh Geb, father of the gods, because of the shouting (?) of Nephthys: "attention to me! As for the fever, which has broken out against this child: let this child be saved for its mother, the helpless one of its mother! Send me a man, send me a man! " - This spell is to be recited 479 hand of a man... ' over two figures of Thoth, drawn on the

In the celestial realm too, Nephthys appeared as a complement to Isis. Again it but her for Isis to sister not the other way around, and they without act was possible were depicted together guarding the sun god and supporting the moon god (see 3.2.5).

476 The chapter is found in the Book of the Dead papyrus OIM 9787, translated by Allen, Book of the Dead, 210.

477 Griffiths, Hours and Seth,91. Theseepithetsare given to the god in the Khoiak ritual texts known as the `Songs'and 'Lamentations'of Isis and Nephthys,the first in the former, the two latter in the latter, Faulkner,JEA 22,123; MelangesMaspero 1.1,340,pl. III. For thesetexts and their function see4.3.3.

478Chapter number 17 from Book of the Dead papyrus OIM 9787, translated by Allen, Book of the Dead, 92. 479Spell 21, recto 12,4-7 of papyrus Leiden 1348, Borghouts, Papyrus Leiden 1348,24, pl. 12.

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From this evidence can be deduced that Nephthys, even though she had a fairly her Hornung As defined pointed out, she on own. stood never mythology, virtually well 480She was almost always duality. forming Isis, a complemented and completed defining her than Isis' any more to sisterhood was and power, greater secondary husband or child of her own. That is however, not to say that Nephthys was not an important goddess, and her role of assisting Isis seems to have enhanced and completed formed They that two that a greater whole. parts the roles of were goddess.

3.4 Nut
3.4.1 Family relations of Nut Nut was, together with her brother and spouse Geb, the second pair of gods born, by Shu and Tefnut, into the Heliopolitan Ennead (see 3.2.1). This family in Nut Geb, Nephthys Isis Osiris, Seth, the of and was as children and grouping, with 481 history. Egyptian place in the Pyramid Texts and remained throughout ancient Plutarch, in De Iside et Osiride 355,d-f, narrated that the sun god jealously objected to the intercourse between Nut and Geb, and therefore cursed her so that she could not in five love Nut, Thoth, day birth the the with created who was year. of on any give included birth Plutarch days, the them. that elder on give she could so epagomenal Horus among her children, giving one child for each of these days. This seems to had in Egyptian had Nut three that something which no parallels partners, suggest 82 texts. The purpose of this myth was to explain the epagomenal days and why these if known before, Even born be the them. was to myth not of one each on gods were said the connection between the days and these gods was. In the Rhind mathematical him, born Isis be Seth the them, third to of and straight after and a on was said papyrus 483 five days II Ramses from the reign of gods with the equates the calendar Nut was the mother of Osiris, Seth, Isis and Nephthys, but the emphasis in Book deities. A her being the two the of of of male number mother mythology was on 484 Nut, but it was even more frequently Osiris the Dead chapters qualifies as the son of from in 86b for Book Dead, Seth, the the to a chapter of and on stela of example applied
480 Hornung, in Studies in Pharaonic Religion and Society in Honour of J. Gwyn Griffiths, 186.

481 Five deities; Osiris, Seth,Isis, Nephthysand Horus the elder were namedasthe children of Nut in Pyramid Text 1961,Kees,Gtterglaube,259.
482S. Schott, Altgyptische Festdaten (Wiesbaden, 1950), 887-8 (7-8). This was highlighted by Griffiths, Plutarch's De Iside et Osiride, 291-3.

483 Schott,Festdaten,992, (112), Griffiths, Plutarch's De Iside et Osiride, 303,307.

484Chapters 19,69 and 128a in Papyrus OIM 9787, Allen, Book of the Dead, 105,144,210.

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485 The family association of Nut with her two Dakhleh, from the reign of Piye daughters was expressed in less direct ways, when Osiris is called the brother of Isis, as in spell 69b, and Nephthys in her turn is called the sister of Isis, as in spell 128a (see 486In the Ptolemaic Period she began to be referred to explicitly as the 1). 3.2.1,3.3 also . is in Isis from Isis Philae hymn by indicated Isis the temple of at which a as mother of 487 ht As Nut', Nwt. her in the `the the smst s mother, m mwt. of womb eldest called (see 4.4.2). lent him Nut Osiris and protection support also mother of In the Hibis temple sanctuary there is an image labelled `Thoth... son of Nut', Plutarch's account of Thoth being in love with Nut suggeststhat a link Dhwty S3Nwt. 488 between the two deities remained at a late date, even if its nature was different then. The same sanctuary has a depiction of Atum-Re-Harakhte holding two small deities, labelled Geb and Nut, on his arm, suggesting that they were seen as his children 489 62) A text on a Theban coffin Atum is said to be in peace `in Nun, in the (Figure 490 her being Re, is This Nut' the his of of mother a result probably mother embrace of it Epithets Nut be Atum the of make clear that she was evening sun. seen as could as but in Re, (see 2.4.2), daughter `eye' the of other texts she was and sometimes seen as his mother (see 3.4.2).

3.4.2 Celestial aspects of Nut From an early age Nut was seen as a goddess of the sky, either as a woman 491 it (see is in 2.4.1) It above unusual ancient standing a cow or as arching over earth, female; female the that the usually earth was and the sky as sky was seen mythology 492 male. Te Velde reasonably attributed the reversal to the nature of the country, where fertility came from the Nile, originating on land, as opposed to in other areaswhere fertility generally came from rains. Because the seed of life came from male liquid

485 Linen shroud fragment, OIM 17246, dated to the Persian-Ptolemaic Period by Allen, Book of the Dead, 12-13,60,162. This chapter, with the same reference to Seth is also in papyrus OIM 9787, ibid. 162. Stela Ashmolean Museum 1894.107, dated by its inscription to year 24 of Piye, R A. Parker, `King Py, a Historical Problem', ZAS 93 (1966), 112. 4117 Found in room VII in the temple of Isis at Philae, translation by 2abkar, Hymns to Isis, 115-19. 4811 De Gans Davies, Hibis III, pl. 2, reg. 8. 489 De Garis Davies, Hibis III, pl. 3; Cruz-Uribe, Hibis I, 17.

4116 PapyrusOIM 9787, Allen, Book of the Dead, 144,210.

490 Coffin Cairo CG 41002, K. Myfliwiec, Studienzum Gott Atum II (Hildesheim, 1979), 143.The coffin is datedto c. 660 BC on stylistic groundsby Taylor, `ThebanCoffins', 376.
491 Nut was called a sky cow in Pyramid Text 1344, but the position of the most important sky goddess in this collection of texts was held by Mehet-weret, as can be seen from Pyramid texts 289c, 508a and 113 lb, as highlighted by Hornung, Himmelskuh, 96. 492 This was pointed out by Te Velde, Studia Aegyptiaca 3,163.

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(semen) it was natural for the Egyptian mind that the male half of heaven and earth was the earth. The sun and stars were seen to be reborn every morning and night respectively from figure that female the perspective. also sense sky made as a so Myths detailing Nut's role as the sky come from the New Kingdom. One of Heavenly Cow', `Book in the is included text the of which was these cycle called 493 II This myth narrates how Re decided to Ramses inscribed in the tombs of Seti I and had humans had the heaven. He tired who annoyed with to and grown old and was retire himself back his he Re him. Nun the that on of should place advised rebelled against daughter Nut and that Shu should use his Eye to protect his father. Nut then transformed herself into a cow and Re mounted her back. Together they retreated to his palace and have The darkness. to into god appears relented somewhat solar the world was plunged becausethe light did return the next morning. The outcome of the story was that Re heaven, but into from human himself the remained within sight so that sphere removed have Nut: 'I light. The Re his from text that benefit to to stated said people continued Nut herself into `inhabitant heighten back, the turned to myself. placed myself on your her for Shu himself M heavens', and placed under the two and was given of -gods support. The myth of the Heavenly Cow was hinted at in Middle and New Kingdom texts in less clearly expressed ways, and in the Twenty-first Dynasty new types of filtered down that the the strata of myth suggest coffins on private representations 494 how to the sun came to this To the of myth was explain purpose some extent society. have its place in the sky. Here Nut was not entirely equated with the sky itself. Instead her role was that of a goddess capable of moving in the realm of the sky and giving Re the elevation and seclusion he desired. Her role as the actual sky was expressed in the `Book of the Day and the The `Book of the Night' section is also found in a slightly different form in Night' 495 the sarcophaguschamber in the Osireion at Abydos. These texts describe the sun's journey across the sky, which was the body of Nut, during the day, and through her body at night. In the sarcophagus chamber the goddess is depicted in two versions her day body is covered with twelve suns, one In the the version ground. arching over
493 Hornung, Himmelskuh, 9-14,40-2. 494 Hornung, Himmelskuh, 98-9, provided Twenty-first Dynasty coffin depictions with fully frontal cows with a disk or sun god between her horns, but provided no museum locations or numbers for the coffins. 493 This text can be found in the three first corridors and in the burial chamber of the tomb of Ramses VI, Piankoff, Le livre du jour et de la nuit, 4-5, IX-X11 and figs. 1,2.

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for each hour of the day. Two other sun disks, one winged by her pubic area and another by her mouth, which she is about to swallow as night sets in, are depicted below her body. The Nut of the night is covered with stars. The `Book of the Day' portion of the text is only found in the tomb of Ramses VI but it indicates in three different sections that Nut gives birth to Re each morning. One example is:
`... Adore Re by (?) divine (members) of turquoise. Going forth from (the thighs? ) of Nut and appearing in the opening of the gate of the horizon. '496

The text from the Osireion describes how the sun enters through the mouth of 497 during her body That this the night Nut in the evening and then travels through is from in down filtered the to period under study clear persons non-royal conception the coffin and sarcophagus depictions of Nut with solar disks placed on her body (see 2.4.1). A later text stated that the sun god shone in the morning between the thighs of 498 born. Another mentioned `those who adore Re in been Nut, indicating that he had just 499 he Re, Nut' Ptah body too, with the associated was said to pass through when was of 50 if fairly Nut frequently is interesting Nut It body to that the even note was of depicted as giving birth to Re, and one of her common epithets describes her as `the one be is Re. This birth the to the called at all often mother of may she not gods', who gave becauseRe as a primordial creator god was generally seen as self-generating and that his birth was to a certain extent independent of the body he came out of. Re's renewal in the body of his mother is reminiscent of the k3-mwtf, motif, as the son begot himself it done but his through swallowing and the was mother, aid of with anew cyclically 50' giving birth, rather than through a sexual union. Another text from the Osireion at Abydos describes her as a pig who eats her birth in to them the the time this and gives each morning again stars, children,

496Piankoff, Le livre du jour et de la nuit, 5. 497H. Grapow, `Die Himmelsgottin Nut als Mutterschwein', ZAS 71 (1967), 45-7. 498 Papyrus Bibliotheque Nationale, Paris E. G. 154, Piankoff, Rambova, Mythological Papyri, 120, pl. 30. See 2.2.1 note 91 for the date. 499 This is an oracular text inscribed on a stone monument, P. Vernus, `Inscriptions de la troisi8me periode intermediaire (IV) Le texte oraculaire reemploye dans la passage axial du III` pylne dans la temple de Karnak', Cahiers de Karnak VI 1973-77 (1980), 215-18,222,231-3, published the object and dated it on the basis of identification of the Hr-s3-3st on the monument being the same one as the rival of prince Osorkon in the Chronicle, which contained the year date 11 of Takelot II. This is said in a Ptah hymn, written on papyrus Berlin 3048, Wolf, VS 64,30,32. See 3.1.2 for the date of the papyrus. 501 Assmann, MDAIK 28.2,118.

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502 form Re, is This the as action with and probably developed same of clearly evening. as an extension of that role. The depictions of her arching over Geb (see 2.4.1) indicate that her role as the for decoration, Graeco-Roman temple example at Dendera, physical sky prevailed. into last feature her it the that cult stages of ancient Egyptian of remained a shows 503 describes Nut found Behague A the text, statue-base, as the one: on magical religion.

`in whom Re rises with the ever-lasting stars'504

funerary Her birth Re her the to that outside relevant sphere. was giving marks and found in healing is further Re a on spell a statue, where she emphasised with connection This is said to spread herself over him (presumably meaning the suffering person) 505 text seemsto suggest Nut arching over the ill person, in the same manner as on coffin lids, while the magic of Re healed the suffering.

3.5 Tefnut 3.5.1 Family relations of Tefnut Tefnut, like the three aforementioned goddesses,formed part of the Heliopolitan Ennead (see 3.2.1). She was the first female deity who issued from the solar creator god. She was qualified as the child of Re along with Shu, her twin, who was conceived at the 506 hymn in invokes Hibis A by Amun-Re to spit them the temple the time creator. same be distinguished for you at the beginning of what `so Ennead that the of gods might out has come into being'. 507 The sanctuary of the same temple has a depiction of Atum holding two small deities on his arm, labelled as Shu and Tefnut, marking them as his 508 formed They 62). in Figure (like two parts of a whole, as can be seen from a children

504 Spell 8, Klasens, Socle Behague, 60. 50 Cairo JE 46341, line 155, Jelinkovi-Reymond, Djed-Her-le-sauveur, 73,77, for the date see 2.2.2 note 109. 506 They were said to issue from Atum in Coffin Text 39, and in papyrus Bremner-Rhind, in the book of repelling Apophis, Atum stated that he copulated with his hand and spat out Shu and Tefnut, De Wit, Lion, 107-8,112. Spell 10 on the Behague statue-base mentions their creation by Re, Klasens, Socle Behague, 62-3. 507 De Garis Davies, Hibis 111, pl. 33; Cruz-Uribe, Hibis I, 136. 30S De Garis Davies, Hibis III, pl. 2; Cruz-Uribe, Hibis I, 4. J. Vandier, `Iousas et (Hathor)-NebetH6tEpet', RdE 17 (1965), 154, suggested that the image depicted their birth. This image is virtually identical to that where Atum-Re-Harakhte holds the figures of Geb and Nut (see 3.4.1).

30;Daumas, ASAE 51,373-400.

502 Grapow, VS 71,45-7. He also mentions a `Late Period' faience figurine of a sow with piglets, which was called Nut, BM 11976 as further evidence of this.

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left Tefnut the Shu the eye of right and with with was associated protection spell where 509 instance body In Horus and by association became the protection of these one parts. 510 Osiris. The her Ennead connection led to her being called the mother and protector of twins also joined sexually and gave birth to Geb and Nut, but unlike her daughter,

Tefnut was defined by her parentage rather than her children.

3.5.2 Celestial aspects of Tefnut Shu and Tefnut were the first children of Atum / Re and seen as his two eyes, 511 frequently Tefnut more seen as the aggressive was the sun and moon respectively. form lioness, in Re, the the took of a period under often eye which solar of protective by from Hibis temple that 2.5.2). A Ptolemaic the (see text expands on aspect study forth hot beloved daughter, his Re, her: the `the sends who greatly uraeus of calling 512 his breath of her mouth as a flame against enemies'. In Graeco-Roman temples a mythic cycle, `the departure of the solar eye from Nubia', describes how the wild, flaming daughter-eye of Re resided in Nubia, but her He therefore father wanted her in Egypt in order to use her flames as his protection. 513 her back. The her by dancing fetch Thoth, Shu, to god pacified and she sometimes sent Hathor, Tefnut, him. The the texts to call goddess and more variously agreed come with for be for be Hathor Sekhmet, to the tendency to there a applied appears and rarely for ferocious form. Hathor form, Sekhmet Tefnut the as the mild aspect or and pacified have been frequently form lioness the to the of eye seem a aggressive goddess as and a below 5). (see The the to the of solar and myth eye mood changing express applied way lands, inhabited by foreign highlights Egyptian the violent which was of views also

51' Bonnet, Reallexikon, 772-3. The Metternich stela has a text which calls Shu the right and Tefnut the left eyes of Horus, which marks that they belonged to the right and left sides respectively, De Wit, Lion, 116. 512De Gans Davies, Hibis III, pl. 71; Cruz-Uribe, Hibis I, 182. For her (.s) Cruz-Uribe pointed out that a sign is used that he knows of no other readings as s. S' The myth is found in a series of extracts from the Philae temple, H. Junker, Der Auszug der HathorTefnut aus Nubien (Berlin, 1911), 30-6, H. Junker, Onurislegende (Vienna, 1917), 96-7. Another version survives from the Kom Ombo temple, Auszug, 56-67. K. Sethe, Zur Altgyptischen Sage vom Sonnenauge das in der Fremde war (Leipzig, 1912), 4, pointed out that the myth was made up of lots of small sections found in many different temples, and derived from components from various times and places and was therefore not a uniform story. This does however, appears to be the way Egyptian mythology was generally recorded and used, with the emphasis on the salient features of the myth rather than the narrative. M. Poo, Wine and Wine Offerings in the Religion ofAncient Egypt (London and New York, 1995), 154-5.

509 Metternichstele,56-9. Spell 12 on the Metternich stela,Sander-Hansen, 510 In papyrusSalt 825, De Wit, Lion, 332.

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goddess, who had to be pacified before she fitted into Egypt, but once she did her power for be could utilised positive purposes.

in the Book of the Dead,in which shebelongedto the solarpart Tefnut appeared judgement joined in Shu She the the the the sun of and god sun god. of afterlife, aiding the dead:
`O Thoth... vindicate Osiris N against his enemies as thou didst vindicate Osiris against his enemies before the great Council that includes Re, the great Council that includes Osiris, before the great Council who are in Heliopolis on that night of offerings on the in Heliopolis", for Council As "the they are Atum, Shu, and are who great altars... Tefnut... 1514

Tefnut was one of the souls of Heliopolis, along with Re and Shu, of whom the dead 515 in She had knowledge have to the to underworld. order reach also a role as need indicated by another extract from that text in the as netherworld, provider of sustenance in which the dead express a desire to drink the water of Tefnut. 516

3.6 Hathor
3.6.1 Family relations of Hathor Hathor was another of the goddesses seen as the.daughter and eye of Re, as can be seen in her epithets (2.6.2) and myths (see below), but she was not really attributed 517 from Dendera A the temple provide myths of her texts of series with a mother. 518 One version has the tears of Re falling onto the primeval sand and creation. metamorphosing into Hathor, the `gold of the gods'. In another she is created through the tears falling on the first lotus flower. She was not generally attributed with a mother, but in the Hibis temple she was called `daughter of Mehyt'. 519

Hathor could take the form of the hand of Re-Atum, which symbolisedthe femalepart in the primordial creation by being the hand with which he masturbated

514 In chapter 18, papyrus OIM 9787, translated by Allen, Book of the Dead, 101-2. This was also noted by De Wit, Lion, 108.

515 In chapter115,papyrusOIM 9787, Allen, Book of the Dead, 189-90. 56 Chapter 152,papyrusOIM 9787, Allen, Book of the Dead, 275-6.

5n Naguib, Le clerge feminin, 70. S1a The texts are found on the east side of the naos and east side of the pronaos, S. Cauville, `Les inscriptions dedicatoires du temple d'Hathor i1Dendera', BIFAO 90 (1990), 85-92. 51 De Garis Davies, Hibis IIi, pl. 31; Cruz-Uribe, Hibis 1,119.

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Her being called `Hathor, Nebet-Hetepet, the hand of the god', forth Shu and Tefnut 520 Nbt-Htpt, `Lady Nebet-Hetepet, indicates hand Atum' `the this. of contentment', of and hand that the `lady role was of the primary of god, vulva', was a goddess whose of and 521 but less These her two also, were sexual connotations. and whose name stresses frequently, associated with Iusaas, another `hand of Atum' whose name appears to be a 522 deity, is but Hathor Hathor form This a syncretistic as of word play on masturbation . hand, link join Hathor the the the first, took that the of god's and on role signified came described a form and function of Hathor. (For the syncretistic implications of this see

5).
The goddess had two sons, thy and Harsomtus. An early example of Hathor as 523 father for Hathor father. his has Ihy Re seldom a was attributed with the mother of as When she was, Re was an obvious choice because of the prominent links her sons.524 between the two deities, and the sexual nature of her encouragement of her father (see 3.6.3). In the Hibis temple sanctuary My was named as her son, and a depiction of the figures by two wearing side-locks of youth probably male small goddess accompanied 525 for thy her Harsomtus Late 32). her (Figure evidence and as sons sons represented 526 Edfu temples. comes from the Dendera and Hathor was paired with Horus of Edfu, in the festival of `the good reunion' 527 (see in Period 4.3.3). That Ptolemaic least the union was the celebrated once a year, at imploring is indicated by Hathor text to come to the section one of nature a sexual of
520 A small number of examplesare: `Hathor, Nebet-Hetepetin Htpt', a town by Heliopolis which took the latter goddess'name(Appendix 1.42) was found in the temple of Osorkon II at Bubastis, `Hathor, Nebet-Hetepet, the hand of the god', from the reign of TuthmoseIII in the temple Ptah at Karnak, and `Hathor-Nebet-Hetepet, wife of Re, hand of Atum' in the Denderatemple Vandier, RdE 16,55-146, especially75,78,128, who also provided plenty of evidencefor Nebet-Hetepetand lusaasas separate he demonstrated history Egyptian from their connectionwith the and also of all periods goddesses Heliopolitan areaand Htpt especially.Derchain,Hathor quadrifrons, 50-3, also discussedthis and interpretedthe evidencein a similar way.

521 A. H. Gardiner, Ancient Egyptian Onomastica II (London, 1947), 146*, translated her name as `lady of contentment', while Derchain, Hathor quadroons, 42-3, and Naguib, Le clerge feminin, 69-70, translated it as `lady of the vulva'. 522 Derchain, Hathor quadroons, 42-3, Naguib, Le clerge feminin, 69-70. An example in which all three were joined as `Hathor, Nebet-Hetepet, Iusaas... the hand of the god who gave birth to Shu and Tefnut' is found in an Edfu temple text, De Wit, Lion, 114. He subscribed to this interpretation of the evidence. s23Coffin Text 334, S. Allam, Beitrge zum Hathorkult (bis zum Ende des Mittleren Reiches) (Berlin, 1963), 115. 524 Naguib, Le clerge feminin, 70-1, pointed out that Hathor was usually a single parent. 525 De Gans Davies, Hibis III, pls. 3, reg. VII, 4, reg. III; Cruz-Uribe, Hibis I, 19,27. 526 For example in eastern crypts I and 2, where both were called s3 Hwtor, Chassinat, Dendara V, Texte, S. Hoenes, `Ihi', LA III (Wiesbaden, 1980), 125. Harsomtus as the son of Hathor is 28,43,45,46,67. mentioned in the Edfu temple, M. Alliot, Le culte d'Horus a Edfou au temps des Ptolemies II (Cairo, 1954), 499. 927 H. W. Fairman, `Worship and Festivals in an Egyptian Temple', Bulletin of the John Rylands Library 37 (1954-1955), 196-201.

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him becauseHarakhte's heart rejoiced in his love for her, and another calling her his 528 into Re to some extent, as can be seen by a This god was assimilated royal wife. 529 her father has it Re This she come to unite with. section of the text stating that was ties in with aforementioned evidence of him as her partner. The seven Hathors was a concept in which Hathor was divided into seven separatebut connected entities, often given different geographical epithets. The Hibis temple sanctuary displays this concept by having two groups of seven Hathor figures They appear to have functioned as birth goddesses,especially lined up together.530 531 destiny of the child . A Ramesside magical text indicates this by concerned with the 532 Horus Another text states that `they give a the child. placing them as the protection of 533 life k3' to the of the monument owner. good

3.6.2 Celestial aspects of Hathor The name of Hathor, interpreted as the house of Horus, placed her in the realm of the sky becausehe was a falcon god. This was also her sphere in texts stating that the dead would climb up into heaven with her help, and that she was placed alongside Re, She was however, more often connected with the sky as the eye Atum and Khepri. 534 in described daughter Re. This the myth of the `Destruction of role was and of Mankind', which is a section of the larger mythical cycle the `Book of the Heavenly Cow'. 535

532Papyrus Geneva Muscle d'Art et d'Histoire 15274, dated to the reign of Ramses III because other texts on the papyrus mention Deir el Medina men who are known from other evidence to have lived during his reign, according to A. Massart, `The Egyptian Geneva Papyrus MAH 15274', MDAIK 15 (1957), 172-3, 176. 533Published and dated the New Kingdom on stylistic and linguistic grounds by F. W. von Bissing H. P. Blok, 'Eine Weihung an die sieben Hathoren', VS 61 (1926), 83-90. They also mention seven Hathors representations in the Edfu and Dendera temples. 5 She lifted the dead in for example Coffin Texts 769,398 and 300, Allam, Hathorkult, 100-2. She and the three forms of the sun god were the goal of the dead in Book of the Dead chapter 91, from papyrus OIM 9787, Allen, Book of the Dead, 165-6. 535 This text is found in a number of New Kingdom royal tombs, including those of Seti 1, Ramses II and 111,Hornung, Himmelskuh, 1-11,34-6, M. Lichtheim, Ancient Egyptian Literature II, The New Kingdom (Berkeley, Los Angeles, London, 1976), 197-8. The inscriptions in the tombs of Seti I and Ramses III are fairly well-preserved but those of Ramses II survive in a much more fragmented state. The tomb of Ramses VI also contained fragments of this myth.

530 De GarisDavies,Hibis III, pls. 3, reg. VII, 4, reg. III. The former of thesegroups is madeup of human,cow-headed and cow form Hathors,and the latter of only female ones.None have clear indicatethat groupsof sevenHathorshad significance. to birth giving, but the scenes connections 531 The evidencefor this mainly camefrom Graeco-Roman Birth Houses,suchas thoseat Denderaand Edfu, W. Helck, 'Hathoren, sieben',L II (Wiesbaden,1977), 1033.

528The texts were translated and discussed by Alliot, Le culte d'Horus a Edfou II, 489,508. 529 All jot, Le culte d'Horus a Edfou II, 499.

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The text narrates how Re, the king of gods and men, reacted when he found out that his human subjects were plotting against him. He called an assembly of gods to The him how be they gods suggestedthat he should send his punished. on should advise eye, Hathor, against the people. This he did, and she proceeded to kill men in the desert. The goddess, called Hathor, enjoyed the slaughter and the text states that this was how Sekhmet came into being (see also 3.7.2). Re decided that by this diminishing of the humans he had regained control and decided to stop the killing, but the raging goddess could not be easily halted. This was accomplished by the colouring of 7000 jugs of beer had decided it kill the to the the remaining eye ground where red, and pouring onto humans. The goddess saw it, mistook it for blood, drank, and became intoxicated and further killing. her father This section of the text ends to without and pacified, returned by stating that this was how the preparation of alcohol became a part of the feast of 536 This probably also served as an explanation for the plentiful use of Hathor. Alcohol appears to have been viewed as a intoxicating beverages in Hathorian ritual. 537 positive component in feasts, and its pacifying characteristics presumably played a role in that development. In a Twenty-first Dynasty funerary papyrus Hathor was called the primordial goddess, the uraeus who sits above the forehead of all the gods and who represents their 538 Re The the eye of and the text alludes to its protective function, uraeus was power. for its father and any other god wearing it. In papyrus Jumilhac Hathor was associated flame burns Isis her enemies as a blazing Sekhmet the violent as who and with 539 In Graeco-Roman temples Hathor was occasionally associated with Tefnut as uraeus the eye of Re who was pacified and brought from Nubia by Thoth or Shu (see 3.5.2). The same material presented her as lady of the flame. 540 This myth is echoed in a Medamud temple hymn celebrating the goddess' return from Nubia, as the happy Hathor, pacified with dancing, music and alcoho1.541 In this instance the goddess resided

536Section 1-100 of the `Book of the Heavenly Cow', Hornung, Himmelskuh, 1-9,37-40; section 1-99 Lichtheim, Literature 11,198-9. 537 Following Bleeker and Hoenes, Poo, Wine, 153-4. The connection between this myth and Hathor and intoxication was also noted by Hermsen, Lebensbaumsymbolik, 67. 538 The text is quoted by Naguib, Le clerge feminin, 72. 539 The text is from papyrus Jumilhac II, 21- III, 12 and XXI, 21-XXII, 3, Vandier, Papyrus Jumilhac, 114,132-3, pls. II, 111, XXI, XXII. 50 For example in the Philae temple, Junker, Onurislegende, 110. 5" This hymn and myth extract comes from the temple text at Medamud that describes a festival celebration in honour of her return, J. C. Darnell, `Hathor Returns to Medamud', SAK 22 (1995), 47-94.

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in Egypt but left, and then returnedafter pacification, as opposedto the aforementioned first her describe to arrival. myth, which appears
Hathor aided Re in the journey of the solar bark, as indicated by older texts, and 542 in bark. Graeco-Roman temple texts placed depictions on funerary stelae of her the her in the prow of the bark and steering it, expressing in words what the funerary stelae depicted.543She often performed this role together with Maat, presumably because both 544 female life-giving imbued had Hathor Late Re. daughters as a sun, material of were 545 being his daughter. in Re, to addition with power almost equal to

3.6.3 Hathor goddess of love and joy The sexual nature of Hathor, evident in her connection with Nebet-Hetepet and lusaas, was a positive force, which charmed the sun god into action and as such was an 546 is in in force life This the the evident an unsubtle way rousing creation of agent of Re Seth, Horus the the sulking was cheered and returned where and contest of of myth 547 her The creative action of by Hathor revealing genitalia. to a decision-making state Re was thus aided by a female power, which was, in the same way as the eye of Re, 548 from him. both a part of and separate The sexual and charming nature of Hathor is evident in a small number of New Kingdom love poems, in which the lovers appeal to the `Golden one' for help to bring 549 her help in beloved, achieving that goal. .The them together with their and one exalts important her love, but in the other these as an goddess of saw clearly poems author of

542Stela Turin S.N., dated to c. 300 BC by Munro, Totenstelen, 237, pl. 18, fig. 62. Coffin Text spell 332, has a description of her performing the role of skipper of the sun bark. The text was cited by Naguib, Le clerge feminin, 71-2. 543 Derchain, Hathor quadrifrons, 3841, gave several examples of such texts, from both Dendera and Edfu. He also pointed out that the funerary papyri called `mythological papyri' by Piankoff and Rambova depictions be in Hathor Maat to the solar bark, them, showing what appear contained and published who but the identification, even though plausible, is not certain as they lack inscriptions. Derchain further suggested that Hathor and Maat in these instances in these papyri were interchangeable signs, ibid. 40. 544 Naguib, Le clerge feminin, 71. sasDendera 4,262,7-9, Derchain, Hathor quadroons, 36-7. 546 Derchain, Hathor quadrifrons, 45. These ideas were taken up and discussed from a New Kingdom perspective, with an emphasis on the queens playing the sexual action-inducing role of Hathor towards the kings, by Roberts, `Cult Objects of Hathor', 46,171-6. 547 Gardiner, Chester Beatty papyri no. 1,16. 543 Derchain, Hathor quadroons, 46-9. He also suggested that the clear expression of this by the Egyptians waited until the Graeco-Roman Period. sa Hathor is mentioned in the fifth, in which she was exalted, and sixth, in which she was appealed to, stanza of song I, and in songs H and III on papyrus Chester Beatty I, Gardiner, Chester Beatty papyri no. 1,33,35-7.

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550 instead lovers love Ptah his to the appeal poetry and triad. This major corpusof in deity this context. the that applicable only shows shewas not
She was seen as a goddess of drunkenness and feasting, and the loosening of inhibitions, as well as the mild sleep they could induce. This is emphasised in an Edfu temple text where Hathor as a goddess of intoxication is placed in juxtaposition with the other gods: `All the gods live by(from? m) incenseburning, the GoldenOne (Hathor) lives by drunkenness'551

The myths of the `descending goddess' and `destruction of mankind' also show this connection. The raging and subsequent appeasementof the goddess appears to have served as an analogy for the potentially damaging but ultimately beneficial nature of the Nile inundation. 552 This, in conjuncture with the colouring of the water during flooding, being analogous to the red beer the goddess drunk, may be reasons why Hathor was linked to the inundation in the Dendera temple, and the feast of `the drunkenness of Hathor' was celebrated at the beginning of the flooding. 553 The alcohol pacified her as another Edfu temple liturgy stated:
`I offer to you drunkenness, 0 Golden One (Hathor), Mistress of Drunkenness, I appease (shtp) your Ka with the Green Horus Eye (wine). '554

The aim of this ritual may have been to ensure a beneficent flooding. The fecundity of the Nile may also have been linked to the fertility of the goddess. Texts from the Hathor temple at Philae also exalted her as mistress of dance, drunkenness, women and happiness.555

550 Papyrus Harris 500, dated to the reign of Seti I, A. Erman, The Literature of the Ancient Egyptians, translated by A. M. Blaclanan (London, 1927), 244-6. 551E. Chassinat, Le temple d'Edfu VIII (Cairo, 1933), 55. Poo, Wine, 156, highlighted that role and the meaning of this text. 552Germond, Sekhmet, 226-33, Poo, Wine, 157. 553Poo, Wine, 155-6. 554 Edfu temple, V, 45, translated by Poo, Wine, 160. 555The temple carries the cartouches of Ptolemy VI Philometor and Caesar Augustus, F. Daumas, `Les propylees du temple d'Hathor Philae et le culte de la deesse', ZAS 95 (1968), 1-2,10-12.

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3.7 Sekhmet
3.7.1 Family relations of Sekhmet Sekhmet was another daughter-eye of Re, and the flaming uraeus on his brow 556 (see 2.7.2). She her his the defeated considered show was epithets as enemies, who Memphis, Kingdom from New they Ptah the especially at where onwards, spouse of 557 indicates Ptah' `beloved this that The the of epithet of use widespread gods. city were 558 Libyan In 2.7.2). (see her important the the to voyage of cult relationship was 559 Sekhmet Nefertum father to them is Ptah the was assigned of called goddess papyrus in frequently Nefertum but that expressed epithets of more their was relationship son as 560 Heka, Sekhmet Another was who was a personification of son of than of the goddess donation depicting by is indicated Their a series of stelae relationship magical power. holding his finger his to Heka the of youth and side-lock them together, with wearing 561 instance in In Book Sekhmet' `born instance in of the one a of called mouth and one Dead chapter Osiris is said to be conceived by Sekhmet, and born by Neith, marking an 562 deities (see 3.12.1). between these three also unusual connection

556Hoenes, Sachmet, 201-4, who pointed out that the myth of the `destruction of mankind' and other it from New Kingdom Re daughter the that her of onwards, and continued the eye and as material saw into the Graeco-Roman Period, as temple texts from Dendera and Philae showed.

557 Hoenes,Sachmet,197-200.Shegave examplesof Sekhmetbeing called `belovedof Ptah, including an II. of Ramses obelisk with the cartouches 55"This epithet was also applied to her in a number of New Kingdom templesand at DenderaasDe Wit, Lion, 315, showed.
559 Verhoeven, Derchain, Le voyage de la deesse libyque, 74. For details on this papyrus see 4.3.3. 360 Hoenes, Sachmet, 200-1. Nefertum was called `son of Sekhmet', s3 Shmt, for example in the temple of Bastet at Bubastis erected during the reign of Osorkon I, Naville, Bubastis, pl. XXXIXc, on private statue Cairo CG 42231, with representations of Ptah, Sekhmet and Nefertum, which has been dated to the Twenty-second Dynasty by Legrain, Statues III, 75-8, on a bronze object found at Mit Rahineh and kept in the Cairo Museum, with the cartouches of Psammetichus II, G. Daressy, `Une trouvaille de bronzes Mit Rahineh', ASAE 3 (1902), 143-4, and in the Hibis temple, De Gans Davies, Hibis III, pl. 31; CruzUribe, Hibis I, 124. 361Stela IFAO no. de sequestre 14456, Berlandini, BIFAO 78, pls. XLIX, see 2.7.1 note 216 for the Sheshonk V date. A stela from a Cairo art market and stela Brooklyn Museum 67-119 erected in years eight and fifteen of Sheshonk V, D. Meeks, `Les donations aux temples daps l'Egypte du 1 mills naire Temple Economy (ed. ), State in E. Lipinski in the Ancient Near East II (Leuven, 1979), J. ', and avant -C. 670 and Cairo JE 85647, also found at Kom Firin, contains an inscription stating that Heka was born of, dated 18,75-7. He Bakir, ASAE Sekhmet, the stela to no earlier than the Twenty-second el-Mohsen msw, Dynasty on the basis of the style of the hieratic it is written in. Meeks, ibid. 669, dated it to the reign of Sheshonk V. Sekhmet, Nefertum and Heka appeared together on group-statuette Cairo CG 39379, dated to c. 664-525 BC by Daressy, Statues de divinities, 346-7, p1. LXIII, Hoenes, Sachmet, 208. This is an both her links Sekhmet sons, with whose grouping of with the goddess seem generally to have unusual belonged to different mythological cycles.

562 Chapter66 in papyrusOIM 9787, Allen, Book of the Dead, 142.

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3.7.2 Sekhmet; aggressive and benevolent goddess Sekhmet was seen as one of the potentially most dangerous and aggressive of the goddessesof Egypt. This is evident in the oracular amuletic decrees, where the gods 563 from her her keep the child safe and son. Another giving the oracle promise to indication of this was that she, along with Bastet, was seen as the cause of plague and 564 ills. other She was called `lady of the flame (nsrt)... the living one who bums that which 566 565 highlights (see 3.6.2). In it the this is'. The myth of the `destruction of mankind' father humanity. her did kill by As Hathor, to Re, this all she called was sent out eye of her name changed to Sekhmet, who took great delight in the slaughter. When she was function have been Part being Hathor. the this to of of myth may placated she reverted to describe the creation of Sekhmet, who was not usually attributed with a birth as such. She was however, not always dependent on Hathor, and that goddess was not seen as her mother. Primarily the myth showed that the aggressive lioness' power was geared towards the protection of the sun god. This and other texts show that her power could be directed and used for the benefit of others. It was also applied in the defence of the solar bark. 567 This was highlighted in chapter 23 of the Book of the Dead:
`Spell for opening a man's mouth for him {west} in the god's domain. To be said (by) Osiris N.:... My mouth has been opened...! am Sekhmet seated at the starboard side, great one of the sky... '568

This conception seems to have remained at the end of the Ptolemaic Period, as papyrus Jumilhac suggestsby stating that when Isis fought Seth she burned him in the form of Sekhmet.569

563 This is the case in many of the decrees, including L. 6 = BM 10587, recto 53-57, and T. 1 = Turin 1983, recto 99-100, Edwards, Oracular Amuletic Decrees, 35,54, pls. XIIA, XIIIA, XIXA. 363In the Philae temple, Junker, Auszug, 34; Onurislegende, 123. s" Hoenes, Sachmet, 68-9, Poo, Wine, 153. 367Hoenes, Sachmet, 70-1. She was the flaming uraeus who dispelled Apophis and the other enemies of Re in papyrus Bremner-Rhind's account of the repelling of Apophis, De Wit, Lion, 317. sbaPapyrus OIM 18039, most likely of Theban provenance, and dated to c. 1070 to 945 BC and translated by Allen, Book of the Dead, 60-1,108. The chapter is also in papyrus OIM 9787, translated by Allen, `

56'This is clear in medical spells againstthose illnessesin papyrusEdwin Smith XVIII, 8-9, XVIII, 13-15, XIX, 2-9, XIX, 9-14 and XIX, 19-XX,5, Breasted,Edwin Smith, 475,477,480,484.

ibid. 108.

This myth is mentioned in two different sections of papyrus Jumilhac, 11,2 1- I11,12 and XXI, 21XXIT, 3, Vandier, Papyrus Jumilhac, 114,132-3, pls. IT, ITT,XXI, XXTT.

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Sekhmet had more straightforwardly beneficial characteristics, such as being 570 in joy lovers. lotus A to the included in a love poem associated with a a stream giving healing spell has her joining in the easing of birth giving and shows a joyous; side to her:
`Another. A sound has come into existence during the formations, the sound of the in descend in Palace! Sekhmet, the gladness, all goddesses rejoicing cries of ... ... heart, descend Come, heading Be them! you too a satisfied with you welcome, rejoice! 's7l their name's... who created

humans (see for 4.3.3,4.3.6.2, be the Her aggressive and good of power could utilised 4.5.1).

3.8 Bastet Bastet was connected with Atum in her temple at Bubastis, possibly as husband forming The triad third the this was though stated. god expressly not was even and wife, Mihos, and he was sometimes called the son of Bastet, but more often the relationship 572 Ptah She in terms. occasionally associated and was with was expressed more vague 573 Additional mythological Nefertum as their wife and mother respectively. in Anubis Bastet the some material, and as a sister of of mother as were relationships of Osiris in a Hibis temple representation of her given the epithet `watching over her 574 How she came to be part of the Osirid cycle is unclear but (see 2.8.2) brother Osiris' her protective role may be a result of the potential aggression inherent in the lioness goddesses. The surviving evidence suggests that Bastet did not have a very developed her family bonds In to to these only allusions aggressive power, addition mythology.
J

570 The poem comes from papyrus Harris 500, Erman, Literature, 244-6. See also 3.6.3. 571 Recto 13,11- verso 12,2, spell 29 of papyrus Leiden 1348, translated by Borghouts, Papyrus Leiden I 348,28, p1.13,14. sn The two are mentioned together in a im3h formula, without their relationship being expressed, on dated by has been Macedonian Period Yoyotte, BIFA 0 52,181. E. 10777, Louvre to the which statue Statue Louvre E. 18834, dated to c. 664-525 BC by Yoyotte, ibid. 179,183. Yoyotte stated that Mihos illustration but Bastet' `son the provided no or hieroglyphs so the present author of on statue, called was was unable to verify the accuracy of the statement. Mihos was called `of Bastet' in oracular amuletic decrees BM 10587 and Louvre E. 25354, recto 18-20, Edwards, Oracular Amuletic Decrees, 35,86, pls. XIIa, XXXIIa. She is also called the mother of Mihos in the Dendera temple, De Wit, Lion, 296. 373Evidence of this is found in Medinet Habu temple where she is called `beloved of Ptah' and on a tomb in Leiden Nefertum is called `son of Bastet', De Wit, Lion, 294. 374 Quaegebeur, StudiaAegyptiaca 3,122, related that she was called the mother of Anubis in the temple at Abydos and in papyrus Louvre N. 3176 (s), to which he allocated a `Late Period' date.

115

intent, to beneficial a weakermilder and some references malevolent or usedwith either survive. aspectof the goddess
She was occasionally given the epithet eye of Re (see 2.8.2) which highlighted her in the destruction for with as connection as well a goddess, the possibility rage and Sekhmet, described Bastet, Smith Edwin as The along with medical papyrus solar cycle. her dangerous her illnesses, close as well as nature, potentially the cause of marking decrees Bastet In 3.7.2). (see Sekhmet was portrayed amuletic oracular connection with from keep sm3y-demons by the the to dangerous of owner safe promising as potentially 575 135 deities. Dead Book her the chapter of Bastet, and the evil decisions of and other fire Bastet: danger for the of the of provides evidence `... As for one who knows this spell ... He shall not succumbto the might of the King '576 He heat Bastet. a good old age. attain to the shall of nor A section of papyrus Boulaq 6 associated her with the poison which was weakening the heart of the patient and the healer demanded that she leave the body in order.to let the 577 is be for beneficial Bastet That the purposes could used power of patient recover. indicated by her described as seizing snakes and other venomous animals in protection 578 4.2.1 beneficial Bastet (For healing ill see also qualities of statue. of an person on a and 4.5).

A small numberof spellson the Metternich steladescribeBastetas a fragile be is help. In in the these with a cat, can associated which patient spells creature needof identified with Bastet,through its female pronouns.Illness afflicted the cat who 579 Nephthys, including Isis, Re Shu. An deities, from help and oracular other required

575 The former on N. Y = Metropolitan Museum of Art, New York 10.53, recto 32-4, Edwards, Oracular A muletic Decrees, 104, pl. XLIA. The latter was found in a record of an oracle petition preserved on statue Cairo JE 37489 representing Osorkon II, and which according to H-W. Fischer-Eifert, `Two Oracle Petitions Addressed to Horus-Khau with some Notes on the Oracular Amuletic Decrees', JEA 82 (1996), 142-3.

576 From the Book of the Dead papyrusOIM 9787, translatedby Allen, Book of the Dead, 220. sr' Recto VI 3-7 VII I of papyrusBoulaq 6, Koenig, Papyrus Boulaq 6,67-72. -

375Healing statue Louvre E 10777, G. Lefebvre, 'La statue gu6risseuse du mus6e du Louvre', BIFAO 30 (1931), 92, De Wit, Lion, 295. The date of the statue is uncertain but the frequent parallels, in its texts and execution, with the statue of Djed-Her-le-saveur, Cairo JE 46341, suggests that it may be of a similar date. 579 The Metternich stela spells 3,4 and 13, Sander-Hansen, Metternichstele, 20-30,59-60.

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beneficent for to the one decree as she was goddess, side a evidence provides amuletic 580 its bearer. to deities and support protection who provided of the oracular
3.9. Mut 3.9.1 Family relations of Mut Mut was the wife of Amun and they formed a traditional trinity with their child Another family relationship is indicated by an image in the Hibis temple that Khonsu. 581 depicted her carrying a shrine containing a mummiform god on her head (see 2.9.1 and Figure 47). The goddess was called Mwt hrt sn.ti, which most likely refers to the during Bubastis, Bastet from known Mut the temple erected Heliopolitan aspect of of at 582 is brother', hrt The her is I, `who Osorkon presumably god s sn. under the reign of as Osiris, as she follows directly after Osiris lying in a shrine or tomb in the sanctuary depiction. Mut hrt sn.s, was thus a protector of Osiris, but also carried her more well known functions, as can be seen from a representation of Mut given this epithet, who 583 wears the Double Crown.

She carriedthe epithet eye of Re (see2.9.2), and in the crosswordhymn shewas his having his through daughter [Re's] two `his as mother, appeared she eyes, of called 584 Mut There is he with connecting of references number a small are protected'. whom Nebet-Hetepetand lusaas,and the function of the creatinghandof Re-Atum (see
585 developed have (see below), in Mut's link The or creator role a may stem 33.6.1).
58 A papyrusin the Michaelidis Collection, recto 1-8, Edwards,Oracular Amuletic Decrees,99, pl. XXXIXA, who called it C.2 in his collection of thesepapyri.

S81 Mut was called beloved of Amun and mother of Khonsu in the crossword hymn to Mut, which is a long exhortation of the functions and glory of Mut and contains the cartouches of Ramses VI, and was inscribed on stela London BM 194, found at Karnak, H. M. Stewart, `A Crossword Hymn to Mut', JEA 57 (1971), 87-104. L. Troy, 'Mut Enthroned', J. van Dijk, (ed.), Essays on Ancient Egypt in Honour of Herman Te Velde (Groningen, 1997), 305,310. In the Karnak temple of Osiris-hq3-dt the god's wife Amenirdis was said to be the daughter of Amun, born of Mut, sit 7mn ms(t) Mwt, which is indicative of in frequently 375, 4. All temple Recherches, together three Leclant, note. also appeared their partnership, decoration, generally with Amun foremost, followed by Mut and then Khonsu, for example in the Hibis however, is It 40. Hibis III, that their relationships were seldom Davies, De Garis pl. noteworthy temple, from he be deduced fact deities. It in therefore the that these to must of given any epithets expressed in last depicted be form the triad that Khonsu was seen as the son of the tends to and take child could other two. Ecole 582 humain', le d'Hbliopolis Yoyotte, `Hera J. pratique des hautes etudes, Y` section, et sacrifice in 66-70, (1980-1981), 89 a who examined number of other examples addition to religieuses sciences these. 583It is found in the temple of Ramses II at Sheik Ibada (Antinooupolis), Yoyotte, Ecole pratique des hautes etudes, V section, sciences religieuses 89,65-6. seaTranslation by Troy, in Essays in Honour of Herman Te Velde, 302. Transliteration s3t. f n lrtyf he tl m mwt.f hw.f hr. s. 585 The evidence includes representations on a column in the hypostyle hall in Karnak, marked as `Mut, lady of7rw, lusaas lady of Heliopolis', in the Ramesseum called 'Mut-Nebet-Hetepet', and in the

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had (for Mut Heliopolis developed three see all cults where at through an association Appendix 1.41).

3.9.2 Mut as the creator There is a depiction of Mut as a mummiform, ithyphallic, lion headed god, in hand, flail held ithyphallic by in one aloft gods, with a standing the pose often struck in image is 44). This Figure 2.9.1 (see Hibis echoed chapter in the temple sanctuary and 164 of the Book of the Dead, which mentioned a figure of Mut with three heads and a 586 deity formed Sekhmet Mut, describes The and text on a syncretistic main phallus. Bastet as `stronger than the gods and their mother and creator'. The key to understanding the meaning of this image is found in the crossword hymn to Mut, in which she was called `she who lives by the might of her word', `she has made her waters to give life to those who have joined the spirits', `his (Re) daughter lives in his sight, she having appeared as his mother', `the primeval one of the Two As Te Velde, Troy and Naguib argued, this indicates that the ithyphallic Mut Lands'. 587 588 female Both life to and men. male and gods gave was a primeval creator who hand indicated by female in the the the aiding as creation, was needed power generative creation of Atum, and the phallus was presumably the most straightforward way of depicting the male side of the female creator. The descriptions of Mut's creative actions in the crossword hymn are of the same character as those of Atum, with an emphasis on is Mut This fluids. text the bodily calls also evident when connection emission of Atemet, the female Atum. The pose of the Hibis image was held by gods with fertility it have had Amun-Re, Min therefore those and may also and connotations such as implications. 589 her in Mut The phallus on connection with male power and authority. placed The Hibis image was given the epithet `the great', written (3, which was generally used for male gods and lioness goddesses,which further emphasises the masculine and

Graeco-Roman temple of Bab el-Abd labelled 'Mut, the hand of the god, who gave birth to the Ennead... Nebet-Hetepet, the great who protects her father', Vandier, RdE 16,91,95,141-2. 586 T. G. Allen, The Book of the Dead or Going Forth by Day. Ideas of the Ancient Egyptians Concerning the Hereafter as Expressed in their own Terms (Chicago, Illinois, 1974), 160-1. H. Te Velde, in Studies in Honour of Martha Rhoads Bell II, 460. 587 Stewart, JEA 57,87-104. 588 Te Velde, in Studies in Honour of Martha Rhoads Bell II, 458,460. Troy, in Essays in Honour of Herman Te Velde, 304-5,310. Naguib, Le clerge feminin, 76-7. They reached this conclusion on the basis Dead figure, Book Hibis the the the of chapter, the crossword hymn and some other material. of 539 Te Velde, in Studies in Honour of Martha Rhoads Bell 11,460, Naguib, Le clerge feminin, 76-7.

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is icon. Another to the a part male aspect of goddess this reference aggressive aspects of 590 hk3w. Mwt-Mnw This Mut-Min, inscription of magic, great wrt which mentions an depicted in because Min image this ithyphallic the was often to the goddess of relates Ptah, foremost Mut, temple the The of enthroned and of representation of manner. in Hibis (see 2.9.1), temple the tight sanctuary robe wearing a skullcap and all-covering is reminiscent of the iconography Ptah. It could therefore suggest that she adopted the for did Re-Atum. Book in the Ptah the as she of way same of powers creative primeval Dead chapter 24 further stressedher primordiality by describing her thus:
`Spell for bringing a man's magic to him in the god's domain. To be said (by) Osiris N.: 591 I am Atum, who came into being of himself (on) the lap of Mut...,

In this instance she appears to be in existence before Atum, the main creator god, himself. created

3.9.3 Mut; ruler, aggressor and protector Mut was the queen of the gods with the kind of male power and authority inherent in the Double Crown she wore so frequently (see 2.9.1). Rather than being a indicates king Crown Double that the the the used, power embodied who goddess crown 592 her hymn describes `Her The thus: the the crossword power. used ruler who she was 593She was called `majesty' in a representation with is kingship'. manifestation on earth 594 Karnak. The makeup of Egyptian in Khonsu the temple of at the High Priest Herihor by Double Crown the the that was male and, as with the authority marked society meant 595 in function. As Amun, the the took spouse of who on an essentially male phallus, she New Kingdom rose to become king of the gods, she also represented queenship, which
590 This is found in a Wadi Hammamat inscription by Antef, who lived during the reign ofAmenemhat I, H. Goedicke, `Some Remarks on Stone Quarrying in the Egyptian Middle Kingdom (2060-1786 B. C.)', JARCE 3 (1964), 44-5, dated it, and said that this Mut-Min was the mother of Min at Coptos and attested it did but is Mut, Min, It Dynasty. that to to Eighth the not refer mother also possible of more the since determinative Min-sign, Isis, the a god that without actually referred to the town written or usually AkhminL 591 Chapter 24 of papyrus OIM 18039 dated to c. 1071-945 BC and translated by Allen, Book of the Dead, 109. 592Troy, in Essays in Honour of Herman Te Velde, 302-3. The crown goddesses wore either the Red or White crown. 593 Te Velde, in Studies in Honour of Martha Rhoads Bell II, 459-60, pointed out that kingship was written in the male form, thus not meaning queenship. 594 hmt written as the royal majesty, but with at and an egg determinative, The Epigraphic Survey, The Temple ofKhonsu II, pl. 199. 595 Te Velde, in Studies in Honour of Martha Rhoads Bell 11,460, Naguib, Le clerge feminin, 76-7.

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596 dynastic Mut could also use her magical powers in was an embodiment of the mother. the protection of the Hones child, as indicated by chapter 157 of the Book of the Dead:
`Spell for the vulture of gold put at the throat of the blessed one. To be said by Osiris N.:... Mut the great, she provides his magical protection, (so that) a comer against her Horns trembles. To be said over a vulture made of gold, on which this spell is inscribed, given as an amulet (to) this blessed one on the day of joining the earth... '597

This may havebeena result of her connectionwith kingship and the king's role as Horus.
Mut, like Sekhmet and Bastet, could have both harmful and positive effect on her worshippers, as an oracular amuletic decree indicates by having her both as the oracular goddess giving the protection, and as one of the deities whose manifestations 598She functioned in the harm. role of aggressive daughter of Re, as the epithet caused `eye of Re' shows. In papyrus Salt 825 `Mut, lady of73rw', was called a flame who lives on blood and suffering. 599 The crossword hymn referred to her as his eye, 600 his her flame. In the Book of the Dead she was said to vanquishing enemies with overthrow the enemies and place Maat in front of Re's bark, and also to be the caring 601 dead. The image of Mut with a wd3t-eye on her head (see 2.9.1, Figure mother of the 45) can be explained in this light with the aid of a crossword hymn line naming her; Re's `noble wd3t-eye, the great one who is before him'. 02Her connection with the solar eye is evident also in the Sekhmet statues in her Karnak enclosure and in the inclusion 603 in Mut In addition to being the the the the of return of solar eye myth ritual papyrus daughter and eye of Re the crossword hymn showed that Mut could also be the actual

399 Derchain, Le papyrus Salt, 144-5. Naguib, Le clerge feminin, 84, mentioned this. For the papyrus and its date see 2.13, note 39. 600 Translation by Troy, in Essays in Honour of Herman Te Velde, 302. Transliteration f n irtyf h tl m s3t. mwtf hw.f hr.s. 601 Chapter 164, Allen, The book of the Dead or Going Forth by Day, 160. Troy, in Essays in Honour of Herman Te Velde, 305,310, provided transliteration shr kdw lw. s dl m3't hat f m wl3. 602Stewart, JEA 57,92.

59 Chapter157of papyrusOIM 9787,translatedby Allen, Book of the Dead, 282. S96 T. 1 = Turin 1983,recto 1-2 and 62-4, Edwards,OracularAmuletic Decrees,51,53, pl. XVIIIA, XIXA.

396 Naguib, Le clerge feminin, 80.

603 Roberts,`Cult Objectsof Hathor', 98,105-6.

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light, disk `she by the the in that: great one, sun which shines gives the stating sky sun 04 likeness'. her as this The crossword hymn appears exceptional in attributing Mut with all its Theban This functions to of extent was a certain a result and powers. encompassing functions in local deities their because cult centres the wider were attributed with origin, here however, The shows that the creator, than elsewhere. other evidence presented Mut were more widely applicable. of aggressive, solar and royal connotations

3.10 Wadjct
3.10.1 Family relations of Wadjet Wadjet was more closely connected with Nekhbet than any other deity, but in a heraldic Upper Lower the than goddesses of and as a mythological context, cultic rather Egypt (see 4.2.1). Another prominent relationship was with Horus as her son, which he `son Wadjet' bronzes, by indicated of which was called of on one of a number was 605 described him. The depicted in goddess as the was suckling and another she was daughter of Anubis in Pyramid Text 1180, but by the time of the writing of papyrus Jumilhac she had become his mother through her association with Isis and his 606Nefertum was said in some texts to have been raised by Horus association with Wadjet. 607 A hint at generalised powers in her local cult centre at Buto is indicated by helped Horus Two Lands' demarcates `who that the which marked she the epithet (see 2.10.2). divide up the land and give each part their functions in the initial -creation 3.10.2 Celestial aspects of Wadjet A Book of the Dead chapter marks her as the uraeus protecting the sun god by in bark head Re `flying his the the that of and and alighting' on on she was stating head.608 As the fire breathing uraeus she aided Re in the fights against his enemies. A

604 Translated by Troy, in Essays in Honour of Herman Te Velde, 303-4. Transliteration; df.s 3h wrt fin n[ty] wbn m mftt. s pw. 605 The bronzes include Louvre E. 14719, Fogg Art Museum of Cambridge University (USA) 1943.1121 b, both of which simply link Wadjet and Horus by including both on its throne, group statuette Louvre E. 3719 which has the two deities seated side by side, Berlin 13788 on which Horus is called `son of Wadjet', and Louvre AF. 2001-N. 5178 on which Wadjet suckles a child called Horus, but which is lost, Vandier, Fondation Eugene Piot, Monuments et memoires, I'academie des belles-lettres 55,12-20, 23-5,35-40. 606 Vandier, Papyrus Jumilhac, 151, n. 94,155, n. 130. 607Griffiths, Horus and Seth, 93-4. 603Chapter 66 of Book of the Dead papyrus OIM 9787, translated by Allen, Book of the Dead 142.

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Dead Book the that the she could wield of stress of a chapter as as well spell magical the destructive flame against the enemies of the sun:
`A book of dispelling terrors which come to fall upon a man during the night ... it is Edjo (Wadjet), the mistress of terror in the great bark... it is the figure of Atum in the has been by Sia, lord Flame (? ) it is Devouring (? ), the the which made of upper road heaven! Beware of the flame which comes from the Horizon-dweller! ...
S

...

'609

Book of the Deadchapter 17:

`... yield to the might of Osiris N... I live as I will, (for) I am Uto [Wadjet], (lady of) the devouring (flames). If they ascend to me, few of them (reach me). '610

A Ptolemaicpapyrusincluding this chapterfurther provides an explanationfor the phraseby the addition:

As for "Uto [Wadjet], lady of the devouring (flames), " that `What does it mean? ... means the eye of Re. '611

Papyrus Bremner-Rhind also marked her as the flame of the north which helped to 612 vanquish Apophis

3.10.3 Wadjet as the nurse of Horus Herodotus Histories II, 156, stated that the island of Chemmis floated because Isis gave her young son Horus to the goddess Leto, most probably referring to Wadjet, 613 by Seth. This myth relates to those of Isis he look to was under attack after when bringing up Horus, and was probably a result of Wadjet's role as the mother of Horus at Buto. A magical text describes the inter-relationships of these gods as Torus son of Isis 614 bore, heir, begotten Isis Osiris, Wadjet'. Andrews pointed out the great whom on and
609 Verso 2,1-7, spell 36 of papyrusLeiden 1348, translatedby Borghouts,PapyrusLeiden 1348,32-3, p1.16. 611 PapyrusOIM 9787, translatedby Allen, Book of the Dead, 92.
61 Papyrus OIM 10486, dated and translated by Allen, Book of the Dead, 97. 612De Wit, Lion, 349. 613Griffiths, Horus and Seth, 93-4. 614 The text is found on BM EA 35403, a scarab on a base inscribed with magical text, which was published and dated by C. A. R. Andrews, `An Unusual Source for Magical Texts', in A. Leahy, J. Tait

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in Wadjet frequently the Nephthys of place on other monuments used that was more Nephthys `equally Wadjet She that closely and were also suggested using this spell. 615 him in Buto Wadjet Horus'. to the closer the was probably young associated with him Isis Nephthys in funerary but and with appeared with material and magical area, much greater frequency.

3.11 Nekhbet Very little evidence of mythology regarding Nekhbet survives, and the other deity she was most frequently associated with was Wadjet. As mentioned above, that in She than to was not mythology. expressed connection was related cult rather frequently associated with any deities in the form of family ties but was identified as the 616 is hint Another Text in Pyramid Horus a at a mythological context one mother of in joined Hathor in goddesses enabling a woman to and other magical spell which she 617 holds healing One the birth statue of goddess on a representation without pain. give bow and arrow, which indicates an aggressive-protective role (see 2.11.1). It is possible degree lack the result of accidents of to a certain that this of mythology was El-Kab, because the at and she was the oracular city goddess she was preservation, 618 decree. in benevolence an oracular amuletic goddess promising protection and

3.12 Neith 3.12.1 Family relations of Neith Neith's relations with other deities were primarily as a mother goddess. She was 619 history. Sobek Egyptian Evidence throughout the the god crocodile of mother seen as

(eds.), Studies on Ancient Egypt in Honour of H. S. Smith (London, 1999), 11,13-14, fig. 5. Transliteration for the relevant section; Hr s3 3st s3 Wsir ^'w wr ms.n 3st bnbn W3dt. 615 Andrews, in Studies in Honour of H. S. Smith, 14 (f). 616 Utterance 412, L. Troy, Patterns of Queenship in Ancient Egyptian Myth and History (Uppsala, 1986), 116-17, Lesko, The Great Goddesses, 65.

618 Ch. = University of Chicago, lines 93-4, Edwards, Oracular Amuletic Decrees, 110, p1. LIIIA. 619 E1-Sayed,Neith 1,101-5. Evidence include Pyramid Text 510a-b, EI-Sayed, Neith II, 270. In the Middle Kingdom Sobek is called the son of Neith in Ramesseum papyrus VI, dated to the TwelfthThirteenth Dynasties by El-Sayed, Neith II, 286. This is also suggested, but not spelled out in the Cairo Calendar, papyrus Cairo JE 86637, verso IV, provenanced to Thebes, Abd El-Mohsen Bakir, The Cairo Calendar no. 86637 (Cairo, 1966), 44,370-1, pl. XXXIVa. It contains a reference to Ramses II, but Lucky Unlucky Calendars Days', SAK 17 (1990), 42-4, the T. B6cs, `Two A. to of and according handwriting of some sections of the text are more likely to belong to the reign of Ramses III, on the basis of comparisons with papyrus Harris. The tomb chamber of a Psammetichus, chief doctor and chief of the Libyan troops, probably a contemporary with Amasis according to El-Sayed, ibid. 480, also refers to this.

617 Verso 12,2-6, spell 30 of papyrusLeiden 1348, translatedby Borghouts,Papyrus Leiden 1348,29, pl. 14.

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for this relationship survives from a wide time-span, which suggests that this was an important part of her mythology. Neith was also the mother of Re, and the `cow, who Re him different indicating birth Re', than that the to of which made aspect a gave Epithets of Neith distinguished her as the daughter and eye of the sun initial creator.620 for Nut had This (see 2.12.2). connotations as who also was similar presumably god both his daughter and mother.

The evidencefor Osiris being seenasthe son of Neith comesfrom a Book of the 621 Esna he her temple of Dead chapter,and the Graeco-Roman where was called son. dead, Osiris the She often appeared the and along with Isis, Nephthys as protector of and Serket(see4.4).
3.12.2 Neith as a primeval creator An early indication of Neith holding a position of great knowledge, placing her Horus Seth' is in `contest deities, the and where the other gods appeal to of above other More specific primeval creative powers were expressed on a Saite her for a verdict. 622 `the beginning the the mother of god who made called and she was monument where 623 This places her own creation before that of the creator god. The epithets the end' `mother of Re, who gave birth to the gods' (see 3.12.1), emphasise the birth giving In Graeco-Roman female the temple at Esna the generative power. connotations of developed Neith and so that she came to be seen not only was extended primeval role of

Graeco-Roman evidence comes from the temple of Opet at Karnak, ibid. 555, papyrus Amherst, ibid. 498-9, and the Esna temple, S. Sauneron, Le temple d'Esna II (Cairo, 1963), 139, EI-Sayed, ibid. 626. 620 El-Sayed, Neith I, 107. She was said to have born Re on the Exterior wall of Karnak, inscribed in the reign of Ramses IT, and on statue Cairo CG 606, provenanced to Saqqara and dated to the Nineteenth Dynasty, El-Sayed, Neith II, 365,375. She was the mother of Re on statue Philadelphia Museum inv. 429-1, Ranke, MDAIK 12,113,115, R. El-Sayed, Documents relatifs a Sais et ses divinites (Cairo, 1975), 255. For the date see 2.12.2 note 342. Statue Vatican 196, belonging to Udjahorresnet and erected during the first Persian Period, ibid. 235-6. Statue from the Giuseppe Acerbi collection, kept at Mantoue, no. 12, dated on the basis of the names and titles of the persons mentioned and stylistic criteria to the end of the Twenty-sixth to the beginning of the Twenty-seventh Dynasties by H. De Meulenaere, `E pluribus una', BIFAO 87 (1987), 135-40. A text on this monument hints at Neith as the mother of Re. She was called the `cow, who gave birth to Re' on a stela from Hermopolis kept at Cairo, but with unknown museum number, and inscribed in year four of Nectanebo II, El-Sayed, Neith IT, 419,435. She is called the mother of Re in the temples of Dendera: Chassinat, Dendara V, 152, Edfu: Chassinat, Edfou I, 142, and Esna: Sauneron, Esna II, 91, El-Sayed, ibid. 593,594,622. 621 Chapter 66 in papyrus OIM 9787, Allen, Book of the Dead, 142, Sauneron, Esna II, 280-3, El-Sayed, Neith I, 121-2; II, 553,643. 622 As written in papyrus Chester-Beatty I, Gardiner, Chester Beatty Papyri no. 1,15-16. 623 One monument is in the Varille collection in Lyon, and carries the cartouche of Amasis, mwt ntr nt Ir hatph m-'*t Ir n mn-r hh, P. Tresson, `Sur deux monuments dgyptiens inddits de l'epoque d'Amasis et de Nectanebo Ter', Kemi 4 (1931), 126-30; El-Sayed, Sais, 256; Neith I, 109; It, 436.

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624 have her This but out grown of as may the role world. whole of of gods creator as a the mother of the sun god.
is female both deity power, The creator generative as male and required indicated by the phallus of Mut (see 3.9.2), and the female hand of Atum-Re. In Neith's `father the inscriptions in and mother of called she was where this was expressed case frequently featured. however, The primary, and much more male creator was gods'625 in in Egyptian dominance that society, and This was probably the result of the male human procreation the man is essentially the active party.

3.12.3 Celestial and aggressive aspects of Neith Neith was another daughter-eye of Re who sat as the uraeus on his brow and 626 be She (see 2.12.2) his they can seen as a appeared enemies wherever combated 627 is in It Theban bark this coffin. presumably a on a solar protecting winged uraeus form she is described in chapter 114 of the Book of the Dead: him who judges it. I know and `... Neit shinesin the stronghold,and the eyeconsumes haveaccess to it ... I havecomeon Re's errand<to> confirm the truth of the shoulder, (while) Neit shinesin the strongholdto inspectit... '628 629 in defeat Apophis her the Graeco-Roman temple texts have of participating Neith's aggressive aspect is stressedin depictions carrying bow and arrows, and is also inherent in the writing of her name. It appears to have had beneficial usage, as her indicates (see 2.12). into her `who the son' enemies of the epithet arrows shoots This is emphasised by two depictions in which Neith with bow and arrow ready stands 630 63). Because (Figure the body, persons arrows sticks of which out over a crouching
624El-Sayed, Neith I, 57-65,122-5. This is clear for texts in the Esna temple which, for example, call her `the one who completed heaven and earth through her beauty', from the reign of Ptolemy VI, and `the one inscribed in hypostyle hall from Domitian, the the for life reign of those earth', are on who who created Sauneron, Esna 11,54,163, El-Sayed, Neith II. 625Statue BM 137, from the temple of Ptah at Memphis, and dated to the Nineteenth Dynasty by ElSayed, Neith I, 60; II, 376. In an Esna text from the reign of Domitian she was called: `father of fathers d'Esna IV' (Cairo, 30, Neith II, 640-1. Le 1969), S. Sauneron, temple and mother of mothers', 626El-Sayed, Neith 1,71-2,110.

627 Coffin Cairo CG 61028, El-Sayed,Neith I, 71; II, 389. The coffin was dated to c. 1045-1036BC by Taylor, `ThebanCoffins', 70-1.
628Papyrus OIM 9787, translated by Allen, Book of the Dead, 189. 629At Dendera she was said to massacre Apophis, E. Chassinat, Le temple de Dendara I (Cairo, 1934), 96, p1.72, and at Esna she destroyed him, Sauneron, Esna II, 280-3, El-Sayed, Neith 1,126. 630The images are found on two relief fragments, Cairo JE 41476 and 34545, the latter provenanced to Abydos, and both dated to c. 664-525 BC by El-Sayed, Neith 11,482-3, p1. Xi, doc. 679a and b.

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appear in the bound captive pose it is likely that they represent enemies, either of her or in Esna, This deity is side was present at and a aggressive she protecting. of another 631 Osiris. in Ptolemaic papyrus which she was said to shoot the enemies of

3.13 Serket
Mythological references to Serket are fairly scant. In magical texts she was 632 This have been Isis the may a result of their shared sister of occasionally called functions in healing and as carers for Osiris and the dead (see 2.13.1 and 4.4), or it in Serket lost hint which context was one of the daughters of mythological at a could Geb and Nut. The former is more likely. The goddess was attributed with children in a spell on a healing-statue, in which the magician stated that he gave the breath to `those 633 form it bore'. Serket The the of goddess makes possible that these scorpion who her Isis Serket the came with who as protection on the scorpions were children of journey to Chemmis (see 3.2.3), but this is speculative. In a small number of New Kingdom texts Serket was called `wife of Horus'. 634 This connection may have been a construct aimed at assimilating into the same healing deities in framework the two of prominent order to provide greater mythological That this could be achieved through healing power by placing both in the same spells 635 other means is displayed in contexts where she functioned as a helper of Isis in the protection of Horus the child. This can be deduced from a magical spell which narrates how Horus had fallen ill through the poison of a snake or scorpion and how a distressed 636 her for help (see 3.2.3). Nobody could save him until Isis called out to cure son Serket gave the advice to stop the sun bark in its journey until Horus was healed. Here but instead leading did display to a cure. Active power magical power, wisdom not she

631She is was said to use her arrows against enemies in the Esna temple, S. Sauneron, Le temple d'Esna III (Cairo, 1968), 272, El-Sayed, Neith I, 73; II, 629-30. Papyrus Louvre I. 3079, Goyon, BIFAO 65,106. For the date see 2.7.2 note 227. 632 An example is spell 4 on the Behague statue-base, Klasens, Socle Behague, 54-8. 633Cairo JE 46341, line 154, Jelinkova-Reymond, Djed-Her-le-sauveur, 73,77, note 8. For the date see 2.2.2 note 109. She provided the interpretation of who the children were.

635Griffiths, Horus and Seth, 49. 636 One is spell 4 from the BBhague statue-base, Klasens, Socle Behague, 54-8; and the other is spell 14 of the Metternich stela, Sander-Hansen, Metternichstele, 60-76.

634 PapyrusTurin 77, datedto the NineteenthDynastyby W. Pleyte F. Rossi,Papyrus de Turin (Leiden, 1869-1876),116-17.PapyrusChesterBeatty XI = BM 10691,Gardiner,ChesterBeatty Papyri no. 1, 116-21,pl. 65. Von K 1nel,Pretres, 183-4,288. OstraconDM 1227,datedto the NineteenthDynastyby von Knel, ibid. 187-8

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is howeverdisplayedin anotherspell in which she provided protection for the front of

Horus. 637

Serket carried the epithets daughter and eye of Re (see 2.13.2) and was involved 638 in the repelling of Apophis in healing spells. In the spells, the great snake was described as the enemy of Re, while Serket was said to have cast a spell which defeated him:

`Serketturns asideyour (Apophis) strength:stand still, recede,through her magic.'639

In this context shewas again active. 3.14 Maat

Maat was only placed in a mythological relationship with a small number of deities. The most important of these was as the daughter of Re, as can be seen from her bark, deities in helping She the to (see 2.14.2). the solar protective of one was epithets journey. is indicated This by dangers the Apophis threatening continued and other repel "0 front bark. in Maat her the a solar of as the order of the seated of representations directing function had the action of the sun god and ensuring the of additional world 64' She complemented Hathor's arousal of the that the proper course was maintained. his force beneficial being by into that the which ensured actions of a were action god nature.

Bainessuggested that the relationship with Re was her only real mythological her in to text that the seems attribute a with a role acknowledging context,while 642 dead. her: The `Maat, West, text the the calls mistress of of as a receiver netherworld

637Spell 8 on the BBhague statue-base, Klasens, Socle Behague, 60. 638 A spell with this theme can be found in varying versions as spell I on the Metternich stela, SanderHansen, Metternichstele, 16-17, spell 6 on the B6hague statue-base, Klasens, Socle Behague, 59, and on scarab BM EA 35403, which was dated to the Ptolemaic Period by Andrews, in Studies in Honour of H. S. Smith, 14-15, who pointed out that the spells on these monuments were essentially the same. For the object and its texts see also 3.10.3.

639 Spell 6 on the B6haguestatue-base, translatedby Klasens,SocleBehague,59,99.

640 Examples of this can be found on coffin Rio de Janeiro 57, from Thebes, Conceico Beltro, Kitchen, Rio De Janeiro, 135,139, pl. 126. For its date see 2.14.1 note 373, and stelae Vienna 5071, dated to c. 580-520 BC, and Stela Turin S.N., dated to c. 300 BC, where she appears together with Hathor, both from Thebes and dated on stylistic grounds by Munro, Totenstelen, 210,237, pl. 18, fig. 62. 641 Derchain, Hathor quadrfrons, 42-3. Roberts, `Cult Objects of Hathor', 89-93. 642 Papyrus Berlin 3058, dated to c. 350-300 BC by Munro, Totenstelen, pl. 17, fig. 60, Mart hnwt Imntt dl. s wn rn. k hwt. s hnm tpht. s n dt. The translation follows that by Baines, Fecundity Figures, 78-9. Baines stated that the section quoted may refer to an underworld mythology of Maat, but opted to see the cavern

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join her Baines in her be to time', cavern of to which mansion, she causesyour name is in involvement Maat The the of netherworld rejected as a true mythological reference. however, also suggested by a Theban mythological papyrus, where she and Shu are 643 dead lake The that fire the the lake depicted flanking a of obstacles one was of for judgement, the in the punishment to as well as to traverse order reach needed The goddess' presence was therefore presumably to aid the righteous and hinder the unworthy. Another fairly obscure relationship was expressed in the epithet damned. `who associateswith Amun' (see 2.14.2). This may suggest a sexual partnership between Maat and Amun, but could also be of a different character.

That Maat, at Thebes,could have both positive and negativecharacteristicsis indicatedby oracularamuletic decrees making her the oracular goddessas well as one 645 inside in A the the which poison threatened magical spell child. whosemanifestations in her Maat is the human to a similar places words of said go away at a suffering
646 had important Isis. Maat the also role context to magically skilled goddessessuch as in be had dead to to being to considered righteous and the order the conform measure of deserving of an afterlife (see 4.4.2).

3.15 Conclusion The mythology of Isis associated her with a wide range of deities. She was the daughter of Geb and Nut and Re, the sister of Osiris, Seth and Nephthys and Serket, and Min. She four Horus Horus, Anubis, the was also the sexual sons of and the mother of The Horus. Min those Osiris, as spouse of were primary relationships and of partner Osiris and mother of Horus. These led to her roles a mourner, resurrector and protector be both In Horus. this Osiris, could powerful magician context she and guardian of of her Seth, her led They helpless to ambiguous relationship with and also mother. and duality with Nephthys. She was a protector-eye of the sun god, supporting the sun and in Sirius, She Apophis. in the the sky as marking the was also placed of repelling aiding its her Osiris As inundation the as source. of solar and guarding an extension of coming protective role she also supported the moon.
as belonging to the dead instead, as in other texts. Helck, L III, 1112, also argued that Maat had essentially no mythology. 643 Papyrus Louvre E 17401, Piankog Rambova, Mythological Papyri, 20-1,107, pl. 9. Fort the date see 2.2.2 note 119. 644 E. Hornung, `Flammensee', L 11(Wiesbaden, 1977), 259-60. 6"s Her manifestations were mentioned in papyrus BM 10083, recto 31-4, and she was one of the oracular deities of papyrus Turin 1985, line 102-7, Edwards, Oracular Amuletic Decrees, 4,76, pls. IA, XXIXA. 6"6Spell 9 on the Behague statue-base, Klasens, Socle Behague, 61.

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The Osirid, Horus and solar aspects of Isis' mythology were in place at the beginning of the period and continued throughout, with their main features intact. The development of details is less easy to detect because they are often only known from is known from link Sirius New Kingdom and The with only single pieces of evidence. Graeco-Roman material, which makes it unclear what form, if any, it took in the intermediate period. Her motherhood of Anubis suffers from the same limitations, but at least it is clear that Isis, Nephthys and Anubis appeared together in the funerary context in the period under study. The moon role may have been localised both in time and from Bahria it is known built because two the tombs, which were at roughly only place the same time. Nephthys belonged entirely to the same contexts as her sister Isis, having the being Horus the mother of siblings, and and Anubis, and wife of same parentage and Seth and Osiris. Her motherhood of Horus and wifehood of Osiris were described as joint ventures with Isis, expressed so that they were simultaneous spouses of Osiris and having respectively conceived and born the child. Seth as her husband and Anubis as her son were not as reliant on Isis, but belonged to the same mythological cycle, where the coupling of her and Seth paralleled that of Isis and Osiris. Her sisterhood was Nephthys' most important role. She accompanied Isis in her mourning, resurrection and in Horus, but Osiris, the upbringing of of and was generally the passive protection shadow to Isis' actions. In conjunction with Isis she also protected and supported the Re. As with most other features of Nephthys' cult She the too of was eye sun and moon. its development through time mirrors that of Isis. Nut was primarily the sky and a mother goddess, functioning as the mother of the two aforementioned goddessesand Osiris and Seth, and of Thoth and Re, and, when he was associated with Re, of Ptah. She was the sister-wife of Geb, and they were the children of Shu and Tefnut, but she could also be the daughter of Re. As the mother of Re she was the sky, and the location of his nightly journey, but as the heavenly cow taking Re on her back to elevate him from mankind she was a goddess who moved in the heavenly realm. Her mythological action was centred on the act of giving birth, and she appearsto have been primarily peaceful, but nonetheless carried the epithet eye of Re. The main temporal development in the cult of Nut appears to have been the greater inclusion of her as the mother-sky of Re in private as opposed to royal material. Its essence,as far as the mythology and iconography goes however, remained the same.

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Tefnut was the sister-spouse of Shu, and the daughter of Atum or Re, and as but her her female being. Geb Nut first differentiated the and children, were such She Re, the to the god. was aggressive of who sun eye mythological action related dwelled in Nubia until Re sent for her to come and act as his protection. Her role as the is known but daughter-eye Re Shu throughout the evidence the of period, and sister of from Graeco-Roman Period. This means her the the came and protector angry eye as of that she may not have functioned as such earlier, even though it is most likely that she did. Hathor was the daughter of Re and Mehyt, and the hand of Atum-Re. Through that she, to a certain extent, became his sexual partner and the mother of Shu and Tefnut. She was also the mother of Ihy and Harsomtus, with Re as their father and her spouse. Another partner was Horus. Her motherly roles were mirrored in the birth She her Hathors. Re's through the was an agent of creation roles of seven supporting attractive sexuality, and it was probably that aspect which lent her suitability as a goddess of love. She belonged in the heavenly realm and was a daughter-eye of Re. There was a tendency to portray her as the pacified eye, both before and after Re had sent it out on a punishment mission, but she could also perform aggressive deeds as his benevolent her be Hathor and raging aspects contradictory could a with protector. its destructiveness for inundation, the potential with and absolute necessity for symbol life, unlike the more balanced Isis who simply heralded its coming. Hathor's partnering of her father Re is known from New Kingdom and GraecoRoman material, but it appears to have been so prominent and led to so many of her functions that awareness of it was presumably present also in the period between. The aggressive eye role was in evidence in the relevant period. So too was her function as mother of Ihy and Harsomtus, and spouse of Horus, but towards its end, and these relationships may therefore have become more prominent late in her cult. The fact that so little evidence survives from pre-Ptolemaic Dendera however, makes any such conclusions uncertain. Sekhmet was the great aggressor, the daughter-eye of Re created as a direct for his a weapon to punish rebellion. She was the flame who helped and need result of bark, his but Re and also had unambiguously negative roles such as to cause guarded plagues and danger to people. She was also the mother of Nefertum, Heka and Osiris, and wife of Ptah. In one instance the latter god was her father, showing that she could function in the role of attractive, action inducing daughter-wife. Other positive aspects

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in for in birth in love her her and a poem spell giving which she was a of persona placed jubilant at the accomplishment of a painless and safe birth. Her links with Ptah and Nefertum survive from throughout the period as does evidence of her aggressive in Firin limited Kom her Heka Re. daughter to the as son appears of protective role as be is but V, Sheshonk the result of accidents of preservation that may the reign of because so little survives from that site from any period. Bastet, like Sekhmet, could be a cause of ills and threats to the safety of however, being There her Re. to are of references eye children, and she was another functioned daughter helpful. As the the eye she as of and vulnerable as well as positive Re, and she was the partner of Atum and Ptah. Her sons were Mihos, Nefertum and Anubis. In a rare link to the Osirid circle she was called his sister. The evidence of Atum as her spouse is limited to Bubastis but material comes from both major building hinted in is her Mihos the at a wider range of material, while the son as site. periods at is Ptah The Nefertum for her and rare. aggressive and solar relationships with evidence daughter roles were relevant throughout the period, but the fragile Bastet is known only from material from its very end. Mut was the spouse of Amun and the mother of Khonsu, and the sister of Osiris hand Atum In the daughter Re. to this creative was of and a creator she addition of and in her own right. She was the goddess of kingship and protector of the sun and the Horus child. As his daughter-eye she fought the enemies of Re with her flame. Her in in New kingship, the were solar eye roles all evidence and mother, wife, creator, Kingdom and continued throughout the period under study. Her function as sister of Osiris is only known from one piece of evidence from within the period, but material from before and after shows that it was relevant for longer. Wadjet and Nekhbet formed a duality as the heraldic goddessesof Egypt, but this was not really expressed in their respective mythologies. More prominently Wadjet was the mother and nurse of Horus, helping Isis to rear him. She also shared the in joint Horus Isis, one with expressed magical of spell as a conception and motherhood birth through both goddesses. This is paralleled by the sharing of this role by Isis and Nephthys. Wadjet could however, unlike Nephthys, stand alone as his mother. Additionally, she was a defender of Re in his bark as a fire spitting ureus and helped to repel Apophis. She also had creative powers, as indicated by the `who demarcatesthe Two Lands' epithet. The surviving evidence of Nekhbet's mythology shows her as both potentially benevolent and aggressive, carrying bow and arrow, but without providing

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The heraldic how in functions themes these applied. were on were much elaboration long before, beginning the the and and continued throughout. of period, place at Wadjet's roles as mother and helper of Horus, both as the child of Isis and as a creator, came from relatively late in the period, but because both were known to have been the local gods of Buto earlier, these functions were probably in place earlier too. The solar but her iconography from the the on period, very end evidence comes made her the rearing uraeus, which indicates that solar protection was an important aspect of her divine persona. The mythological references to Nekhbet are too vague for any development. drawn be temporal their to about conclusions Neith was another prominent mother goddess, whose sons include Sobek, Osiris and Re. She was a primeval creator, and primeval mother, giving birth to Re who performed the rest of creation. She too could be an aggressive daughter-eye of Re who beneficent his Her of character and turned against was enemies. aggression combated the enemies of male deities, such as Osiris and Re, in need of protection. The role as history Egyptian is in but is Sobek throughout of evidence scarce from within mother the period under study. Osiris as her son is known from a Book of the Dead chapter and Graeco-Roman evidence. This relationship tied together her role as one of the mortuary protectors (see 4.4.2) and her strong motherly connotations. Her primeval creator function may have developed as a result of her motherhood of Re combined with her prominence as city goddess of Sais. This is because Re was a creator and thus as his mother she had to be primeval, and because local deities were seen to have allencompassing powers, even if they did not have equally wide applicability outside their home city. Further, most evidence of this role came from Sais. Later Esna inscriptions show that the function moved with her when she became prominent in a new city. Serket's surviving mythology is limited to two spheres: the upbringing of Horus by Isis and the solar cycle. She was the sister of Isis and as such helped to take care of Horus the child, both through wisdom and magical action, and could be his spouse. In that context she was also attributed with undefined children. In the solar cycle she was the daughter-eye and defeater of Apophis. The mythological evidence for Serket is divided in two. One portion comes from the New Kingdom, the other from the very end of the period under study. The type of material where it appears was healing texts in both periods and her link with Isis and Horus is evident from both. It is however, possible that her wifely and motherly roles had been replaced by her functioning as the

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is from funerary The Isis. helper also evident evidence,which connection solar of sister over time. was widely dispersed
Maat was primarily the daughter of Re, functioning as the guide of his actions help but be bark. She in threat as the also positive an aggressive could and as a protector dead the Additionally, a and receiver of she was guardian a magically skilled goddess. in the netherworld, and at Thebes another partner for Amun. Maat as the solar daughter for did, but feature the her she evidence other wherever and appeared essential was facets of her mythology is so rare that no firm conclusions about their temporal distribution can be made. The mythology of each goddess shows that they were all involved in more than deity. Almost than all with more one other one context or mythic cycle and associated had some roles and relationships which appear contradictory. This is especially evident in family ties, where several of them, including Isis, Nut and Sekhmet, were given more father did father not match them whose mythology and than one or mother, or a mother Hathor. Many Mehyt Re is the of them the as parents of and with case as a couple, as did link deities not of who up through other number of a were also mothers four Horus, Min Isis including the the sons of mother of and as mythological contexts, Horus, Sekhmet as mother of Nefertum and Heka, and Neith as the mother of Osiris, Re had both daughters Re. Atum Neith Nut Mut, Sobek. and of only mothers were and and if be both but Hathor Mut hand, the not at she could and even masturbating one creative This Horus. Nephthys Wadjet Isis, were all mothers of was the result of and same time. the contradictory strands coming from different mythological stories and contexts, all of which were separately applicable. The origins of the variations may have been the result of different geographical traditions. Mut as the sister of Osiris at Heliopolis was clearly geographically governed, in funerary in her known placed a even context, main cult such, or as as she was not between Isis This Thebes. the the to extent case some with connections was centre of in Akhmim Min Horus Coptos Min and with prominent cults, while was originating and her son in Osirid and Horus cult centres. This does not hold in the period under study however, as Horus was also her son in Coptos and Akhmim. The importance of Chemmis in the rearing of Horus by Isis was evident all over the country, which further Isis Nephthys that theme. the and as supporters of the moon universality of suggests appears to be linked to Bahria, because the only evidence suggesting it came from there, but their supportive function is evident in other aspects of their cults. Neith as the

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in Fayum, developed Sobek the where Sobek was prominent and probably mother of Neith had a cult, but all of her sons appear as such in material from Sais, indicating that the geographical limitations on these beliefs no longer remained. In most casesthe discernible because is longer feature too little evidence no geographical origin of a features for Other the this that prominent of each goddess most are reasons survives. has limited the types that that to of material survived well, area, and a single were not healing evidence, was not restricted geographically. such as mortuary and Some contradictory relationships and sequencescould potentially have been in in but For held her Isis this unlikely most cases. seems example, another, use one after most important roles of daughter of Geb and Nut, wife of Osiris and mother of Horus throughout the period, and other features of her cult, such as daughter of Re and partner of Min, therefore had to overlap with, and thus contradict, them. This was also the case beneficial Sekhmet's Re Nut and harmful features. The and as eye and mother of with in funerary Osirid solar mythology material shows that this of and parallel application features in The contradictory was also relevant other contexts. may have had their for in different the of country, example Isis' link with Min was stronger in origins areas Akhmim and Coptos, but prominent features of the cults, such as the aggressivebenevolent character of Sekhmet transcended local boundaries. The varying strands of individual goddess show that none of them represented only one mythology of each thing to their worshippers. The strong tendency towards expanding the cults in apparently contradictory ways suggeststhat this was seen as enhancing the cults, not confusing and reducing them. It would seem that most mythological contexts and relationships of the goddessescan be tied to the Osirid, Horus or solar cycles. This is, to a great extent, the result of the nature of the surviving evidence. The evidence where the majority of the found be can comes from the funerary sphere in which material narrative mythological Osirid and solar mythology were most important, and from magical and healing sources, where the upbringing of Horus was the primary mythological context. Additionally, these tend to be the myths that can be fleshed out with Graeco-Roman material. The solar links also appear in temples, and the Hibis temple especially gives additional references to Osirid mythology. This shows that even if the bias towards these sets of gods was not as great in ancient times they were very prominent, and the sun could be involved in most spheres of life. It is also clear that other mythological features, especially relationships, survive from evidence which generally only expressed

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itself in pictorial scenes or epithets attached to various deities. They therefore leave much more to the imagination. The prominence of the mythical upbringing of Horus by Isis can be seen in the great number of surviving pieces of evidence for it, but also in Wadjet being assimilated into that cycle by being said to share her motherhood with Isis, even though she was the mother of Horus independently of her, in some contexts. In certain instances when a goddess was both wife and daughter, or mother and daughter of the same god this can be explained through geographical variations, but different it frequently the a mythological thinking. In these casesthe of result was more relationship with a family member was a way to enhance one party's power and abilities. The daughter-wife, primarily Hathor with Re, lent her arousing exuberance and beauty to her father in order to enable him to act. The mother-wife meanwhile, as in the case of Isis with Min, and with Horus, renewed the power which she had given to the son at birth through the sexual union. When Re was born again through the body of Nut every day his power was renewed in a similar way through the body of the mother. An important role which was held by most of the goddesseswas that of daughter-eye and defender of Re.647 The daughter-eyes were Isis, Nephthys, Nut, Tefnut, Hathor, Sekhmet, Bastet, Mut, Neith and Serket, and all of these also protected him. Wadjet and Maat were not eyes, but nonetheless functioned as his daughters and protection. Of these Isis, Tefnut, Hathor, Sekhmet, Bastet, Mut, Neith, Serket and Wadjet were said to use aggressive force or flames to do so. This solar protective prominence was echoed in physical and textual iconography where most goddesses were somehow involved with the sun. It has been argued that the essenceof a daughter goddess was her attractive arousing properties and that the son-god was generally the 648 deity. Only Hathor, and Sekhmet to some extent, were attractive arousing aggressive daughter-spouses, while Maat was the directive daughter. The evidence thus shows that in the period under study the role of the daughter as aggressor-protector was more prominent. The daughter of Re was his weapon, while his sons were sent on peace missions to placate the daughter. She was subordinate to Re but an essential part of his power. The lionesses and eyes of Re as well as other aggressive protective goddesses, such as Neith for Osiris, generally turned their aggression towards the enemies of Re or
647 J. Yoyotte, 'Une monumentale litanie de granit. Les Sekhmet d'Amenophis IH et la conjuration permanente de la DBessedangereuse', BSFE 87-88 (1980), 54-6. 6" Te Velde, in Studies in Honour of Martha Rhoads Bell IT, 640-1.

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other deities, and as an extension the enemies of the country. As such their threatening including Nekhbet Some Mut, Maat for goddesses, and positive ends. power was used could however, threaten people with harm, and Sekhmet and Bastet could be the causes 649 of plague and illness. Despite this, none of these goddesses were solely negative The accumulated motherly iconographic evidence suggests that Isis was the followed by Neith, indicates Nut Serket. This then and and primary mother goddess, that Isis' motherhood of Horus, but also of other deities, was very important to her cult. The same was the case for Nut and Neith, but the motherhood of Serket is much less important her This in that mean an may portion of the evidence is mythology. evident in however, Serket functioned Neith Isis, the same contexts and the roles and missing. This identified. be former two the suggests that rather than being a clearly can of primary mythological mother, Serket is likely to have taken on these iconographic features through association with Isis and Neith. The primeval creator was generally male, mainly either Atum, Re or Ptah or a but from be by formed this them, role could also played goddesses.Mut syncretistic god as a creator is evident in Thebes, in the Hibis temple, which had strong links with the Theban cults, but which also appears to suggest that the role was played in Memphis, indicates in held This Dead. in Book that the the places where she of prominent and for The Neith as the creator comes be Mut creator. evidence seen as a could positions from Sais. This is probably a result of almost all references to her non-funerary roles coming from there, and of her being the goddess of the city. The local goddess had wider range of powers and characteristics than others but the function spread, as the Esna temple evidence shows. There was only one sole creator in any one instance, who embodied male and female creative power, but who it was depended on the context and individual the text or depiction stressed. of creation possibly on what aspects All the solar aggressors were also protectors, Nekhbet's and Maat's aggression could be turned towards protection, and in the Osiris and Horus cycles the female deities all lent their support and guardianship to the male deities. This shows that a primary role for female divinity in Egypt was to function as protector and guardian of male gods. Mother- wife- and sisterhood were also essential aspects of their mythologies, and like the daughter, these functions involved the goddesseslending their support, protection and power to a male deity. It seems that even if the action in most
649 Yoyotte, BSFE 87-88,54, pointed out that both aggressive and positive features were inherent in all goddesses.

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deities, in the goddesses on male were vital ensuring the centred contexts mythological by Isis Nephthys Without deities' there the performed and resurrection power. male helper dead, king be them, the and a number of other without and of no would have his Re Horus, future king, take throne. to not survived the was would goddesses, dependent on his mother to be the vessel for his rebirth and his daughter, in all her forms, for his protection, to be his aggressive weapon, and to raise him out of inertia by her sexual attraction.

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4 EXPRESSIONS OF WORSHIP

4.1 Introduction Worship has here been used as a term to describe any interaction between but is distinction the than the This application of word usual wider goddessesand men. is appropriate because the ancient Egyptian gods were integrated into life in a very direct way. This chapter explores the roles of the goddessesin Egyptian life, and aims to identify their spheres of influence and human reactions to them. Another issue is the differences and similarities in the treatment of various goddesses.This requires the including the relationships experience, of religious of aspects examination of a number between royalty and female divinity, official temple cults with their priesthoods, rituals and festivals, funerary practices, magic and possible expressions of personal affiliations to goddesses. Temple cults were on the whole clearly separated from the general population due to the roles of the temples, which centred on the placation of the gods and the had little do individual The to temples the with people's universe. maintenance of distinction For but this their was not absolute. example at some gods, relationships with festivals, when goddessesparaded outside the temple, people were allowed closer to the 650 Oracle pronunciations and personal dedications at temples show that deity (see 4.3.3). the temple goddessescould be approached for personal reasons (see 4.3.6.1 and 4.3.7). Magic, hk3, was considered a natural creative force which had first been used by the primeval god in the creation of the world, and which could be harnessed both by 651 bad It for both humans, deities good and purposes. was not opposed to or and other but in it: Egypt, form from an rather aspect of a religious act and a of religion separate 652 Borghoutsarguedthat a distinction can be madein communication with the gods
650These tendencies were discussed by Baines, in Gods, Myths, and Personal Practice, 148-50. J. Assmann, The Search for God in Ancient Egypt, translated by D. Lorton (Ithaca, London, 2001), 32, also stressed that the temple sphere was usually inaccessible to people in general but became accessible to a greater extent during festivals where the cult statue travelled out in procession. Examples of such festivals can be found in Book II of Herodotus' Histories. 651 Baines, in Gods, Myths, and Personal Practice, 165. 652W Gutekunst, 'Wie "Magisch" ist die "Magie" im alten gypten? Einige Theoretische Bemerkungen zur Magie-problematik', in A. Roccati, A. Siliotti (eds.), La magia in Egitto ai tempi deifaraoni (Milan, 1987), 94, expressed this in saying that Egyptian magic was in essencenot magical, but a form of religious practice. Ritner, in Religion and Philosophy in Ancient Egypt, 106-9, showed that magical actions used in healing, such as licking, rubbing and swallowing were codified in the Egyptian worldview and language. He also cited a healing spell in which the opening of the mouth ritual had to be performed on a cippus before it could be used, which shows clearly that magical practices were not opposed to religion. The spell is Metternich stela number 10, also appearing in a number of other magical compendia,

138

description in and communication, temple with cult was concerned that magic used the in `interested for deities, manipulating was use personal the while magic explanation of them. '653He also stressed that cult and magic were complementary, and that they however, It the that basic in seems the conception. religious same originated her, blurs be to which considered an attempt manipulate appeasement of a goddess must it in king's in to inherent temples, Magic the distinction. as allowed priests role was the 654 in in the temples it the behalf, his of rituals performed many used was and act on There were personal strands to magic, especially in healing and magical protection, and health in to and safety appear to attempts ensure everyday the use of amulets and magic 655 have been widespread. Deities were often involved in these practices and the frequency with which the goddessesappeared in the evidence of these practices can say individuals. As the with ancient always their private among popularity something about Egyptian evidence, when people are discussed it is generally only high status persons lost from the detected, be records. as good as are people poorer while who can

4.2 Royal connections with goddesses 4.2.1 Kings and goddesses The king's role as mediator between gods and humans naturally meant that he into contact with goddesses.This contact took different forms, relating to his

came

in in in high function the his temple the country, principle priest every as person and to king had The Egyptian the contentment. gods' acting out all rituals and ensuring being his for the of administrative rule and physical well responsibility not only favour bestow to the for but the that country continued and gods ensuring also subjects, it with life, fertility and riches. The king achieved this by following the laws of m3ct. The importance of this concept can be seen in temple decoration where kings, including Osorkon III, Shebitku, Taharqa, Tanutamani, Aspelta and Darius I, were depicted

Borghouts, Ancient Egyptian Magical Texts, 83-4,124. The view that there was an inherent difference and opposition between the two has been held until fairly recently, for example by S. Curto, `Some Notes Concerning the Religion and Statues of Divinities of Ancient Egypt', in F. Junge (ed.) Studies zu Sprache Agyptiens. Wol'hart II, Religion, (Gttingen, 717-18, Ehren Westendorf 1984), Zu Religion who von and latter being belief in between distinction the a system stemming a hunterand magic, with religion saw a innate had former both living the the same nature, and and objects originating where view world gatherer in a later concept where man and nature were seen as separate. 653 J. F. Borghouts, 'Magie', L III (Wiesbaden, 1980), 1138. 654 C. J. Bleeker, Egyptian Festivals, Enactments of Religious Renewal (Leiden, 1967), 44, emphasised the role of magic in all Egyptian religious ritual, in that every action and word, as well as the depictions, function. have to magical were seen of rituals 655 Baines, in Gods, Myths, and Personal Practice, 168.

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656 laws king depictions These the Maat that the to the upheld marked gods presenting They in his the the Maat order. also thus maintenance of world part performed and of Maat king's of was continuous and never the presentation that and maintenance showed he impersonal, as represented the whole country. ending, and Many kings included an allusion to their relationship with Maat in their titulary. This principally took two forms, either stressing their allegiance to Maat as a concept or in Horus Two Ladies former the The names and expressed was primarily as a goddess. 657 I, Rudamun, Sheshonk Amasis Teos, Herihor, and and of the kings, including 658 These names emphasised the king's role in followed New Kingdom tradition. king depictions Maat in the to Maat temple tie of offering with and maintaining The mentioning of Maat in the names of the kings could also indicate their deities 659 660 justly. desire to govern The phrase `chosen of Maat', stp-n-Wt, was included in the name of Psusennes

I, and `beloved of Maat', mry M? It, was used by Siamun, Osorkon II, Sheshonk III and These forms were also used in the New Kingdom662 and can be seen to relate to Teos 661 the goddess rather than the concept because these patterns also featured gods such as Amun and Re. The goddess cannot be disassociated from the concept however, and `beloved of Maat' implies that the king lived by her rules, because that must have been lies Horus love. Between her the two these to poles name of gain a prerequisite
656 These scenes are plentiful from the reign of Tuthmose III onwards, and rather than depicting specific importance ideology Maat for depictions the the the of presenting of of the the show ritual performances king, E. Teeter, The Presentation ofMaat. Ritual and Legitimacy in Ancient Egypt (Chicago, 1997), 7-13, 33-5,77-8,83-90. She showed that Maat remained an important part of society as an ethical concept, for the kings and others, throughout the Ramesside Period and into the Third Intermediate Period, and did not diminish as was prominently argued by Assmann. The non-royal concern with her may however have shifted from a life to an afterlife context. 657 Herihor included `who made Maat throughout the Two Lands', Ir M3rt m-ht t3wy, in his Horus of Gold de l'Egypte la dons Les M-A. Bonheme, troisieme periode intermediaire (Cairo, royaux noms name, 1987), 29-30. The Two Ladies name of Sheshonk I was, `who was crowned with the Double Crown like Horus son of Isis, who pacifies the gods with Maat', hr m shmty mi Hr-s3-3st shtp ntrw m Mart, Bonheme, hkn in Maat', Ladies `Rejoicing ibid. 96-8. Rudamun's Two name was m Mart, also used by Amenemhat 11,Bonheme, ibid. 201-2, J. Von Beckerath, Handbuch der gyptischen Knigsnamen (Munich, Berlin, 1984), 106,266. Amasis called himself `who establishes Maat', smn Mart, ibid. 112,276. Teos was called `Appearing in Maat', hr in Mart, as well as `who made Maat for Re', Ir Mart n Re, following Amenhotep III, ibid. 116,282. 658 For example: Thutmose IV, Tutankhamun, Horemhab, Ramses II and Seti I were called `ruler of Maat', hq3 Mart, while Amenhotep III was called `Appearing in Maat, hr m Mart, Von Beckerath, Handbuch, 85-9. 659Such scenes were depicted in the Hibis temple. 60 Bonheme, Les noms royaux, 254. 661PsusennesI, Bonheme, Les noms royaux, 70-1. The Horus names of Siamun, Osorkon 11and Sheshonk III were all `Strong bull, beloved of Maat', k3 nht mry Mart, Bonheme, ibid. 70-1,116,151-2. Teos was called Mry-M3rt saki prw-ntrw, Von Beckerath, Handbuch, 116,282. 662 For example Tuthmose I, Ramses II, Amenmesse and queen Tewosre in her kingly titulary, Von Beckerath, Handbuch, 83-4,89-92.

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Smendes,which included; `... whom Amun made strong of arm in order to exalt Maat', 663 be interpreted This to M3rt. hpsf 7mn either could as referring name r sq3 swsr(w) different, fact highlights two that the the only were not goddess or concept and as such issue the to of the primeval order. approach opposing, ways Isis was another goddess whose importance for kingship was expressed in royal king's from king Isis between the the The association stems and titulary. relationship form king the the Isis the Horus took therefore of appearing as son of and son of with Ahmose, This the of and the reign of as early as reign appears the goddess. connection 664 link. The association with Horus Hatshepsut provided another early example of this in by his Two Ladies Sheshonk I, into Isis the name name royal was entered son of like hr Crown Horus Isis', Double included `who the son of m was crowned with which Ladies included Two `who II Osorkon the Hr-s3-3st, name united whose and shmty mi 665 identified himself Taharqa 3st. Isis', too like with the s3 two parts sm3psfty mi son of 666 The text states that his mother `found me this god in an inscription from Tanis. her it beauty Horus' that the of son saying throne she praised the and of appearing on father [his] Osiris'. This her Horus Isis the throne `like appear on of son saw when was fashion in Isis', in `son the epithet of abridged royal s3 an concept was also expressed 667 3st. Sheshonk I was the first king to call himself this in the cartouche of his nomen, III, Sheshonk I, Takelot III, Osorkon III, Pedubast II, by followed Takelot he was and 668 II. In addition Shabaka, Taharqa and Psammetichus I used this Nectanebo Piye and

66' Bonheme, Les noms royaux, 52-4, Von Beckerath, Handbuch, 97,253. 664 Ahmose said in an inscription `I govern this land like the son of Isis' and Hatshepsut's inscription said: `the two lords united their sides for me and I governed this land like the son of Isis', Bonheme, Les noms r yaux, 100-1,154-6. 6 Bonheme, Les noms royaux, 96-8,151-2,154-6. s" The inscription is from year six of that king, Petrie, Tanis If, 29-30, pl. IX. 163, J. Leclant, J. Yoyotte, `Nouveaux documents relatifs a 1'an VI de Taharqa', Kemi 10 (1949), 31-2, pl. I, II, Bonheme, Les noms royaux, 248. 66' Bonheme, Les noms royaux, 248-9. 663 Sheshonk 1: in Karnak quay inscription 3, J. von Beckerath, `The Nile Level Records at Karnak and their Importance for the History of the Libyan Period (Dynasties XXII and XXIII), JARCE 5 (1966), 44, Bonheme, Les noms royaux, 105. Takelot II's nomen cartouche included `son of Isis' at Karnak, in Theban necropolis material, and on a number of objects with unknown provenance, Bonheme, ibid. 1845. Osorkon III: at Thebes and Memphis. Also in the Karnak chapel of Osiris-hq3-dt, D. Redford, `An Interim Report on the Second Season of Work at the Temple of Osiris Ruler of Eternity, Karnak', JEA 59 (1973), p1. XXI, and on statues Cairo CG 42197,42221 and 42223, Bonheme, ibid. 174-5. Sheshonk III: inscribed E 20905, in year 18 of his reign, W. Spiegelberg, 'Eine Louvre donation was which stela on Schenkungsurkunde aus der Zeit Scheschonks III', Rec. Trav. 35 (1913), 41-5, Meeks, in State and Temple Economy II, 668. Pedubast I used it in one instance in Karnak quay inscription 24, Bonheme, ibid. 206-8. Takelot III, also once, in the chapel of Osiris-hg3-dt Redford, JEA 59,22, fig. 3, and on statue Cairo CG 42211 from Thebes, Bonheme, ibid. 190-1. Piye was called `son of Isis' on the Ashmolean dated by its inscription to year 24 of his reign, and on a Theban from Dakhleh 1894.107 the oasis, stela papyrus in Leiden, dated by his cartouche, Parker, ZS 93,112, Von Beckerath, Handbuch, 108,269-70.

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669 epithet outsidethe cartouche

in kings in their names and to Bastet was also placed relation a number of himself `son his by into her first titulary II of Osorkon to calling the enter was epithets. 670 He was followed by Sheshonk III, an unnumbered Bastet', s3 B3stt, in a cartouche Sheshonk, Pami, Sheshonk V, Pedubast I, Iuput H, Pedubast III and Nectanebo II in 71 was B3stt, Bastet', the `beloved The cartouche also used outside mry of this. epithet him depicting by Taharqa II Iuput by Wsr-m3ct-Re on a mnit counterpoise and stp-n-Imn 672 has P3Bastet `The kings Pedubast, The by Bastet given', two one whom embraced di-B3stt, and Peftjauaubastet, `His breath is in the hands of Bastet', Pf-taw-Hwy-B3stt, had theophorous names (names including the name of a deity, see also 4.5.2) formed on

in inside his Hathor Crown the the himself cartouche nomen II Nectanebo styled son of a goddess with dedicated Isis, 229-30. As Behbeit, to temple Favard-Meeks, that was Isis Behbeit el-Hagara, temple of at the goddess in the cartouche is probably her. 669Parker, ZS 93,112-13. 670 For example: in the reliefs of the temple of Bastet at Bubastis which was executed during his reign, Naville, Bubastis, pl. XLm, 1,XLIIa. On his canopic jars Cairo CG 1040, P. Montet, 'La ndcropole des BM 1007 from Pithom with two cartouches, the fig. 13. Statue 19-20, (1942), Kemi 9 Tanites', rois (London, Exodus Route City Pithom Store The the the E. Naville, including B3stt, of of and s3 second 1885), 13-14, pl. 4. BM 1146 from Tell Mukhdam, E. Naville, Ahnas el Medineh (London, 1894), p1. N. Bonheme, Les noms royaux, 165-7. 671Shcshonk III: on his monuments found at Tanis, Petrie, Tanis II4 29, p1. IX. 157,158. Karnak annals 5f, Kruchten, J-M. Les annales des pretres de Karnak (XXJ XXJt ei dynasties) et autres texts contemporains inscriptions Karnak 5,7,11, 1989), 54-5. d'Amon (Leuven, des ! 'initiation quay pretres relatifs a Mendes: stela Strasbourg 1379, Memphis: Serapeum stela 21, Bonheme, Les noms royaux, 119-20. The but A. Dodson, 'A New King Sheshonk I, has Sheshonk as the names cartouche same unnumbered Shoshenq Confirmed? ' GM 137 (1993), 53-8, argued convincingly that he was different from that king, is known, him. Dynasty He belonged III to the Sheshonk as same with the epithet s3 and and ruled after B3stt, from his canopic jars found in the Tanite tomb of Sheshonk III, and from stela St Petersburg Hermitage 5630 inscribed in his year 10. He is unnumbered because of the uncertainty of the existence of V. bronze 32747 III Pami, BM Sheshonk between Sheshonk of the and statuette the on reigns of another king, J. Yoyotte, 'Des lions et des chats contribution a la prosopographie de l'dpoque libyenne', RdE 39 (1988), 164-6, B. Muhs, 'Partisan Royal Epithets in the Late Third Intermediate Period and the Dynastic Affiliations of Pedubast I and luput II', JEA 84 (1998), 221. Sheshonk V: on donation stelae from Kom el Firin, and Tanis, Bonheme, ibid. 134. Pedubast 1: on stela Cairo JE 45530 from Memphis and donation from Tell ibid. 206-8. luput II, fragmented Bonheme, from Bubastis, 7207 Florence elon a statue stela Yahoudieh and one from Tell el-Moqdam, E. Naville, Mound of the Jew and the City of Onias (London, 1890), pl. I. Cairo JE 38261, Daressy, Rec. Trav. 30,202, According to Bonheme, ibid. 214-16, the identify difficult belonging kings Iuput belonging to to one or the two are so to the called as monuments CdE 52, K. Kitchen, 'On Princedoms Late-Libyan Egypt', A. the together. them of that she grouped other fasc. 103 (1977), 42, however, argued that Wsr-m3''t-Rr stp-n-7mn luput who was called 'son of Bastet' kinglet full have been limited but held III fact II. Pedubast titles in Iuput to a who power appears was briefly during the first Persian Period, as J. Yoyotte, 'Pdtoubastis III', RdE 24 (1972), 216-23, convincingly argued. Nectanebo 11was called this in a cartouche from the temple of Bastet at Bubastis, Naville, Bubastis, 56, pl. XLIIIf, XLIVg, Von Beckerath, Handbuch, 116,283. 672luput II: on a door hinge, P. A. Spencer, A. J. Spencer, 'Notes on Late Libyan Egypt', JEA 72 (1986), 200, fig. 3. Taharqa: on counterpoise Metropolitan Museum, New York 41.160.104, Leclant, in Melanges Mariette, 251-2.

673 that of Bastet. A personalnameis howevermore likely to reflect parentalreligious himself (see 4.5.2). individual the those than of allegiances
Neith, the main deity of Sais, the city from which the Twenty-fourth and Twenty-sixth Dynasties hailed, came to be included in royal titulary during those two dynasties. Tefnakht was the first king to call himself `son of Neith', s3 Nt, inside a Nt Neith, be `born he the the to of mother of god', n ms said was also cartouche, and 674 latter further Amasis I this, the Psammetichus also called and used were and mwt ntr. 675 did Additionally, Mut his Apries. `beloved of Neith', mry Nt, outside cartouche, as TwentyPsammuthis, P3-. in the included the theophorous of of ri-(n)-Mwt, name was 676 `chosen Hathor', II Nectanebo Dynasty, of stp-n-Hwthr, as well called was and ninth 677 Hwthr. as `son of Hathor', s3 Different things were expressed depending on which goddess was included in king's longstanding Maat, In traditions the the titulary. of the royal roles as case of important, both because the the were gods of the of universe and pacifier preserver of in long before included been had because the Maat names royal she and meaning of First Millennium BC. In the case of Isis, clear evidence of her usage appeared in the New Kingdom and continued into the Ptolemaic Period. This shows that the king as Horns, and Isis as his mother, was a very important feature of royal ideology. Bastet and Neith meanwhile, had not been included in the royal titulary before the First Millennium BC. Table 4 (page 144) displays which kings included which of these in goddesses their names. It has been suggested that the epithets `son of Isis' and `son of Bastet' in the Libyan Period linked the king to Upper and Lower Egypt respectively, but as Parker and Bonheme have pointed out, this statement needs modification even if it can be argued to
673He is known from, among other monuments, the Piye stela, Bonheme, Les noms royaux, 216-18. 674`Son of Neith' was used on a donation stela of the Michailidis Collection. Yoyotte, Kemi 21,37-40, fig. 1,2, stressed that the identification of the town is uncertain, but places it on the eastern edge of the Delta. El-Sayed, Neith I, 185-6; II, 405, identified the town as Buto. A donation stela in Athens Museum in inscribed year eight of Tefnakht, carried the latter phrase, El-Sayed, number, museum with unknown Sais, 37-45. 675 Psammetichus I was called `son of Neith' in his chapel of Asfoun and on a scarab BM 23853, found at Defenneh, W. M. F. Petrie A. S. Murray, F. Ll. Griffith, Tanis II Nebesheh (Am) and Defenneh (Tahpahes) (London, 1888), 110, p1. XLI. 34, El-Sayed, Neith I, 186; II, 406-7. Amasis was called `son of Neith' on an offering table found south of the Osiris temple at Abydos, M. W. F. Petrie, Abydos I (London, 1902), p1. LXIX. 2, in the chapel of Osiris-Onophris-Nebdjefa at Karnak, K. Myliwiec, Royal Portraiture of the Dynasties XXl X'tX (Mainz am Rhein, 1988) pl. LXa, d, on naos Cairo CG 70010, from Saggara, Roeder, Naos, 37, statue Alexandria 26532, EI-Sayed, ibid. I, 186; II, 415,434, Von Beckerath, Handbuch, 112,276. Amasis was also called `beloved of Neith' on stela BM 1427, EI-Sayed, Sais, 61-5. Aries was called `beloved of Neith' on columns from a chapel at Sais, Gauthier, ASAE 22,200-2. Von Beckerath, Handbuch, 115,280. 677Von Beckerath, Handbuch, 116,283.

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Table 4. The goddessesmost frequently appearing in royal names and epithets and what kings they appeared with. Kings Herihor Smendes Psusennesl Siamun Sheshonk I Maat Isis Bastet Neith

OsorkonII Takelot II III Sheshonk Sheshonk

Pami Sheshonk V

I Pedubast
Osorkon III

Takelot III
Rudamun Iu ut II Peftjauaubastet Tefnakht Pi ye

Shabaka
Tahar a Psammetichus I A pries Amasis Pedubast III Teos Nectanebo II

678This Sheshonk has convincingly been argued by Dodson, GM 137,53-8, see also above note 671, to be separate from Sheshonk I, and to have reigned after Sheshonk III, but the number to be assigned to him remains uncertain because of the potential existence of another Sheshonk given number IV, and the securely known Sheshonk V. I have therefore left him without a number.

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679 be a general trend. Another, preferable, suggestion is that during the period when the Twenty-second and -third Dynasties overlapped these epithets marked dynastic 680 I, by Sheshonk to The appears who one unit as ruled still country was allegiance. have been the first to call himself `son of Isis'. Osorkon II, who succeeded to the throne in his Ladies Two being Isis the Egypt, to son of made an allusion of a still unified in Delta he did both Bastet', himself `son the first to which of the call name, and was 681 into disintegrate III, to the Sheshonk in Thebes. country started under whom and fragments ruled by different men, included only Bastet in his name. He was followed in including Sheshonk in Delta, the kings the by who this only attested a series of III III Osorkon II. Takelot II luput V III, Sheshonk and and and succeedednumber Evidence in Isis' these `son the of surviving evidence. of meanwhile, exclusively used from Thebes, Memphis, they is kings ruled and probably three almost absent north of 682 in had kings The the Egypt their north were powerbase who the of south controlling Isis. Muhs kings Bastet, the rightly stressed selected southern while connected with however, that this was only applicable in the period when the Twenty-second and -third Dynasties overlapped, and that Sheshonk III and Pedubast I provided exceptions to this 683 later, Earlier the both by choices, other reasons governed and epithets. using rule in inclusion both Bastet's Taharqa II from Osorkon is epithets. using and clear which it because Libyan Period is different II Nectanebo to the was usage the cartouche of limited to her temple at Bubastis, and therefore only shows the king's allegiance in a foremost the anyway. was goddess context where The reasons for the royal allegiance to Bastet and Neith are different to the other in his Osorkon II, include Bastet first king titulary the The to was second goddesses. 684 from but Bastet was Bubastis Libyan king of the Twenty-second Dynasty, origin. of her family had king's deity to local the that come see as presumably the city, and of

679 Parker, ZAS 93,112-13. Bonheme, Les noms royaux, 268-70, added more kings to the argument. 680 Muhs, JEA 84,220-3. 68' Bonheme, Les noms royaux, 165-7,268-70, for both monuments and argument. 692 This argument was made for Takelot II by D. A. Aston, `Takeloth II -A King of the Theban Twentythird Dynasty? ', JEA 75 (1989), 139-53, and more strongly for Takeloth III by D. A. Aston, J. H. Taylor, `The Family of Takeloth III and the `Theban' Twenty-third Dynasty', in A. Leahy (ed. ), Libya and Egypt in 143-7, Leahy, Libya K. Egypt, 177-94. 131-54, 1990), BC (London, and especially and c1300-750 Jansen-Winkeln, `Historische Probleme der 3. Zwischenzeit', JEA 81 (1995), 129-49, argued for a fragmentation of the `Theban Twenty-third Dynasty' into two sections but also placed these kings, including Pedubast I, in the south. Kitchen, TIP', xxiii-xxxiv, remained strongly opposed to the notion of any of these kings ruling from Thebes. 683 Bonheme, Les noms royaur, 165-7,268-70, for both monuments and argument. 684 Bonheme, Les noms royaur, 271, suggested that the local connection with Bubastis would be the reason for the favour showed Bastet by these kings.

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deity dynastic Why therefore goddess. a was wanted new suitable their protector and a is less clear, as traditionalism and the desire to connect with earlier periods were strong, Ramses II, Wsrfrequent in be the for the of reuse of prenomen seen example, as can, Osorkon III, Sheshonk III, Pami, Amenemope, including kings, later by , m3rt-R 685 The ancient royal gods Re and Amun also remained Piye I Takelot III, Pedubast and in had faith II Osorkon this This that particular strng personal mean may prominent. did. he impress he throne to the to or appease when came that needed people goddess, or The inclusion of the goddess in the titulary of the following kings may however, have been attempts to link with the first king as much as with the goddess. The decision to Dynasties Twenty-fourth during dynastic Neith the was to and goddess promote -sixth from Sais, by the of was city goddess triggered as she similar concerns, probably whence they hailed. During the reigns of the Twenty-second and -third Dynasty kings, who so frequently added Bastet to their names, the popularity of Bastet all over the country both in frequently She personal names and private votive appeared grew substantially. donations (see 4.3.6.1 and 4.5.2). The aspects of her personality which made this inscription is indicated by This have likely to statue a affected royalty. also possible, are form decree, that the II, to Osorkon stating some of oracular record appears which of king's actions were made in order for Amun, Pre, Ptah, Bastet, Osiris, Horus and Isis, to 686 him. These gods seem to be the most important deities in the mind be satisfied with both Thus, in keeping is the titulary the king, politics royal of period. with this which of in ideology that stipulated which the roles played and religious allegiance probably in included the titulary. were goddesses Another context in which relationships between goddessesand kings were depictions is inscriptions temple and where a goddess shown as the expressed was includes This king. textual references to a goddess as the mother of the the of mother king, for example Mut being called the mother of Osorkon I on the Bubastite Portal in 687 Scenes where the king is embraced or in Hibis Karnak and Darius I the temple. include Examples Hathor suckling Sheshonk I and by this. a goddess also show suckled
basBonheme, Les noms royaux, 78-9,119-20,174-5,190,196-9,204-5, Von Beckerath, Handbuch, 108, 269-70. The inscription is found on the statue comprising of the two pieces Philadelphia E. 16199 and Cairo JE 37489, which contains the cartouches of the king, H. K. Jacquet-Gordon, `The Inscriptions on the Philadelphia-Cairo Statue of Osorkon II', JEA 46 (1960), 12-13,17, fig. 2, pl. VII. 68' The Epigraphic Survey, The Bubastite Portal, pl. 13. De Gans Davies, Hibis III, pl. 8,13; Cruz-Uribe, Hibis 1,49,71.

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Osorkon I on the Bubastite Portal, Taharqa being embraced by Isis in a Karnak chapel, 688 by Hathor Shabaka Mut by Bastet and embraced and on a mnit counterpoise, and 689 I Darius In Hibis Luxor in temple temple. the in different the was scenes respectively depicted in one instance embraced by Isis, and another suckled by Neith, with Hathor, 690 from In the temple them. his to same scene yet another attending mother, named as Neith says to the king: `your body is cared for with (my) milk', stressing the beneficial properties of the mother's milk. 691 The breastfeeding of the king by a goddess symbolised transition and the king 692 imparted implications. The divine its full into goddesses royal status, with entering his king, to the and were presumably seen strengthen their nourishment and affection on from Isis, the This change generational symbolised also, especially regarding power. king to king. The old king was Osiris, who died and was renewed in his son Horus, with king to grow and the functioning transition, that to enabling new the goddess as an aid 693 important become strong, for which her milk was an means. The goddessesNekhbet and Wadjet had a special standing of a different heraldic Upper They kings. in the two to the and goddesses of were character relation Lower Egypt respectively and imparted support and protection on the kingship. This took the form of depictions of them appearing as a pair, generally with Nekhbet as a heraldic their Wadjet plants, and perched on respective as a serpent, often vulture and his king The flanking 2.11.1), 2.10.1 the (see either or names. role of these and nb-signs doorway in Hibis in the is two on either side of a placed scenes goddesses made clear 694 depiction king Nekhbet depiction the Here type this accompanies a of of temple of king Crown. joins Red Both Wadjet Crown, the White the wearing the while wearing formed mnh in, hold and was signs, showing that they on sceptre a goddessesalso is dominion. life An king to this parallel the a and earlier with enduring provided in III Elephantine Wadjet Red Crown Tuthmose the and at where of coronation scene 695 king. flank Nekhbet in the White Crown the
688 The Epigraphic Survey, The Bubastite Portal, pls. 10,14. The chapel of Osiris-Ptah-nb-mnh, Leclant, Recherches, 112. Metropolitan Museum of Art, New York 41.160.104, Leclant, in Melanges Mariette, 256, pl. I. 689 These depictions are found in the upper registers of the east and west sides of the entrance of the Luxor temple, Leclant, Recherches, 136-7, Mysliwiec, Royal Portraiture, pl. XXVIIIa, c, XXIXd. 690De Gans Davies, Hibis III, pl. 13; Cruz-Uribe, Hibis I, 66-7. 691 De Gans Davies, Hibis III, pl. 27; Cruz-Uribe, Hibis I, 108. 692Leclant, in Melanges Mariette, 263-7, Roberts, `Cult Objects of Hathor', 51. 693Bergman, Ich bin Isis, 146-50. 694 Nekhbet is on the south jamb, and Wadjet on the north, De Gans Davies, Hibis III, pl. 39. 69sWerbrouck. in Fouilles de El Kab, 49-50.

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Two stelae from the reign of Psammetichus II, found on the east bank of the 696 is be On king in the to Philae this Nile the said one stela on relationship. area, expand `beloved of Wadjet, lady of Lower Egypt', mry W3d(t) nb Mhw, and `beloved of Nekhbet, who binds the Nine Bows, lady of Upper Egypt', mry Nhbt pdt dm3t nb Smrw.697 The epithet `who binds the Nine Bows' further emphasisesthe role of the Bows king Nine helper the the were the traditional as of and a goddess as protector king, further Nekhbet Egypt. the the as role of special protector of performed enemies of hovering heads incarnation in her depicted the of over protectively vulture she was often 698 In a small number of depictions in the temple 2.1 1.1). kings in temple decoration (see (see 2.10.1). Wadjet Karnak this Khonsu role also performed at of There are thus a number of goddesseswho could be termed royal in certain heraldic Wadjet Isis, Bastet Nekhbet Primarily these as goddesses and and are contexts. included because Maat dynastic Neith of the prominent role the with goddesses, as and in kingship. Other be in the goddesses could placed she represented played concept included Karnak, These Mut in kings the to the at contexts. which appropriate relation kingship, Thebes her of city at and as goddess goddess of roles was probably a result divine spouse of Amun, who remained a primary royal god. Hathor too was king. Both Mut Hathor in direct to the the person of and relation occasionally placed 699 but in New Kingdom, in frequently the types these of relationships seen were more their importance seems to have declined in the first millennium BC.

4.2.2 Royal females and goddesses

The queens of the first seven hundred years of the millennium BC are not very well known and their relationships with goddessesare consequently uncertain. It could be argued that some mothers of kings were associated with Isis as the king was with Horus son of Isis. As evidence for this can be used the aforementioned text where the is her is (see 4.2.1). There Taharqa to that associate said son with god mother of

696The stelae are the so-called Shellal stelae, one of which is kept in Cairo Museum, the other on Kalabsha island, and which carry the full titulary of the king, and whose inscriptions are very similar, P. Der Manuelian, Living in the Past. Studies in Archaism of the Egyptian Twenty-sixth Dynasty (London, New York, 1994), 333-43. 697 Der Manuelian, Living in the Past, 335 note 182,343 note 188, pointed out that pdt dm3t was only used on the stela in the Cairo Museum, and that the grouping of the hieroglyphs is backwards, with the usual writing being dm3t pd(w)t, but that the meaning of the epithet is nonetheless `who binds the Nine Bows'. The meaning of the epithet of Nekhbet on the other stela is unclear. 699 M. Werbrouck, `La deesse Nekhbet et la reine d'Egypte', Archiv Orientalni 20 (1952), 197. 699See e.g. Roberts, `Cult Objects of Hathor', passim.

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however not much else direct evidence of that connection. Also relevant to royal females was Mut, as can be seen in the great wife of Takelot II, Karomama being called 700 The link between the queen and Mut stemmed from the Mwt. `beloved of Mut', mr(t) in New Kingdom, the titulary her Amun, the as prevalent was and spouse royal role of by Mut', Mwt, `chosen Mut', `beloved including Tewosre and stptof n mr(t). of queen 701 n-Mwt, shows. In the New Kingdom Hathor was important for queenship, both depicted in being the seen as a physical the and queen as a protector royal couples alongside 702 function for king As the Hathor. the the same queen performed such embodiment of her him induce for did Re, through to Hathor to grace and act positively which was as into him She a state of readiness and activity. mentally and sexually aroused charm. Little evidence of this survives from the period under study, probably as a result of few importance Hathor in of combination with reduced representations of queens surviving, for queenship, parallel to a decline in her prominence for the kings. Nekhbet as a royal goddess has been interpreted to mean that the queens were 703 king. This argument was mainly her, incarnations of taking on the protection of the based on representations of queens wearing the vulture-cap, and examples include the Dynasty Takelot H. In Twenty-fifth Karomama, king Pinedjem the queen of and wife of in Amun the this cap, and practice continued the Ptolemaic the god's wives of also wore 704 Period. The vulture-cap was however worn by many other goddesses,for example, by Wadjet as early as in the Old Kingdom (see 2.1.2). It is therefore more likely that the in divinity the general rather than a specific association with of queenship cap signified Nekhbet. 705 A set of royal ladies who are more visible in the surviving record, and clearly functioned Amun, the are god's wives of who as the head of associated with goddesses the Theban priestly hierarchy. They were selected by the ruling king, generally from

700She was called this in the chronicle of prince Osorkon, column 13-14, R. A. Caminos, The Chronicle of Prince Osorkon (Rome, 1958), 15. 701 Naguib, Le clerge feminin, 77-8. For the titulary of Tewosre see Von Beckerath, Handbuch, 92. These epithets were given to her in her titulary as king, but as she was the only king whose royal name included Mut in the New Kingdom, it is therefore possible that it was a remnant of her queenly titulary. 702 Derchain, Hathor quadr irons, 43. An example of such a representation is in the tomb of Kheruef at Thebes. This argument was developed further by Roberts, `Cult Objects of Hathor', 89,156-65, with more examples from the New Kingdom. 703 Werbrouck, Archiv Orientalni 20,197-203. 704 In the chapel of Osiris-nb-enh, for example, both Amenirdis and Shepenwepet are depicted wearing it, Leclant, Recherches, 28, fig. 3 705 Robins, Women, 23.

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by holding for his daughters, the then ruling god's wife, each office adopted and among life. These ladies usurped the privilege of presenting Maat to the gods. This indicates that in their local Theban context they saw themselves as the intermediary between gods 706 for Maat the gods. and men, and as the maintainer of Her functions probably centred on the preservation of the world through the it by Hathor first had to the masturbation, again parallel and created who god arousal of Re.707 Evidence for this is the title `god's hand', held in conjunction with `god's wife', forth first hand to the the to the god used masturbate gods. of creator and which referred As the title indicates, these ladies were the earthly wives of Amun and as such is in Mut The Mut. the prenomina the god's evident with connection representations of incorporated her in the they all name, and which were selected, wives adopted when 708 deities be These Mwt. Mut', `beloved could also seen as their of mr(yt) epithet be Amenirdis in Karnak In the to the text wife god's was said chapel a parents. a 709 Mwt. born 7mn Mut, daughter of Amun, of s3t ms(t) The god's wives were also associated with Tefnut. Karomama was given the hct hr Tfnwt, Nitocris, Tefnut', Shepenwepet `appearing the throne of while st on epithet 710 her throne. Amenirdis II was further and Amenirdis were also said to appear on On Tfnwt. Tefnut', `beloved a stela recording the adoption and mry(t) of qualified as coronation of Ankhnesneferibre as god's wife the connection with Tefnut was for her `There every ritual and every ceremony as was done was performed elaborated:

706 Teeter, The Presentation ofMaat, 13,17. That these ladies took on the trappings of kingship at Thebes being depicted in be them and prenomina performing other offerings, for example, adopting can also seen in the Karnak chapel of Osiris-nb-mnh, where Shepenwepet II was depicted offering milk to Ptah and Hathor, and Maat to Amun-Re, and her and Amenirdis being embraced by goddesses, Leclant, Recherches, 26,28-31, figs. 3,6. Leahy, JEA 82,158-9, gave another example of the god's wife Nitocris for in kings temple decoration from the precinct of Montu at elpreserved performing roles usually Malgata. 708 Leclant, Recherches, 375-6, Von Beckerath, Handbuch, 106,109,112-13,266,271-2,276. Shepenwepet I was called `beloved of Mut', Amenirdis I was called `shining is the beauty of Mut', het nfiw Mwt, and `beloved of Mut', mr(yt) Mwt. The prenomen of Shepenwepet II was 'Mut, the eye of Re, mistress of beauty', Mwt Irr Rr hnwt nfrw, while Nitocris' was 'Mut lady of beauty' Mwt nb(t) nfrw, with the addition 'beloved of Mut'. Ankhnesneferibre had the prenomen 'Mut is regent of beauty', Mwt hg3(t) nfrw, and 'beloved of Mut' was occasionally added to this cartouche. 710 On a Louvre statue of Karomama, who held the office c. 850 BC, and Nitocris in the chapel of Nitocris at north Karnak, J. Leclant, 'Tefnout et les Divines Adoratrices thebaines', MDAIK 15 (1957), 166. About Nitocris was also said Hr hr st Tfnwt on lintel Cairo T. 28.5.25.4 from Thebes, L-A. Christophe, 'Trois .t monuments in&Iits mentionnant le grand majordome de Nitocris, Padihorresnet', BIFAO 55 (1955), 65, 67. The same, using the same phrase, was also said about Shepenwepet and Amenirdis on lintel Cairo JE 29251 bis, also from Thebes, ibid. 70-1,75. The connection between the god's wives and Tefnut was also mentioned by Leclant, Recherches, 310-11.

707 Leclant,MDAIK 15,168-9, G. Robins, Womenin Ancient Egypt (London, 1993), 153.

709 375, note. 4. The chapelof Osiris-hg3dt, Leclant,Recherches,

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for Tefnut in the beginning. '711The connection with Tefnut can be explained through the god's wives also being seen as the daughter of the god, Amun-Re or Re, as she was 712 the fast daughter of the creator god. As the fast female deity she could also have been seen as the instigator of female power and thus a suitable protector of powerful Shepenwepet Tefnut lintel the throne The on of also, using the placing same women. 713 Wadjet. That Nitocris her throne the of on goddess was and same phrase, placed by function her the wife association as the of god's with probably seen as a predecessor Tefnut daughter Re, also played. a which of role eye and The god's wife was thus clearly associated with goddesseswho were human She be linked Amun-Re, the the to she served. could seen as god mythologically incarnation of Mut and was incorporated in the generational progression of divine females, in a similar way to the kings on the throne of Horus, by being placed on the throne of Tefnut. The royal wives meanwhile, of whom much less evidence survives, loosely related to goddessesof royal power. more were

4.3 Temple cult 4.3.1 Temple officials A prominent aspect of Egyptian religion was the temple cult, which was Temple by large and other officials. of priests representations numbers maintained depict the king as the cultic performer, but in reality the functionaries came from the 714 Egyptian deity. The the clergy were upholders of the divine relevant priesthood of induce in keep land to them to to the the order continue gods, order and appeasersof 71S safe and prosperous, and to maintain the order of the universe. This was done through different for types of clerics, singers which required and musicians offerings, rituals and their performance, and administrative offices such as scribes, gardeners and farmers for the maintenance of the temple domains. The large temples were administrative and economic centres of great importance but smaller ones also needed a certain amount of revenue for offerings.

711 Stela Cairo JE 36907, translation by A. Leahy, 'The Adoption of Ankhnesneferibre at Karnak', JEA 82 (1996), 146, fig. 1,149. 713 Cairo JE 2925 Ibis, Christophe, BIFAO 55,73. Also mentioned by Leclant, Recherches, 311. 714 Fairman, Bulletin of the John Rylands Library 37,177. Fairman highlighted an example in the Ptolemaic temple at Edfu where it is stated that a priest had been commanded by the king to perform the rites in this temple, but that type of inscription was not prominently used before. 715 S. Sauneron, Les pretres de I'ancienne Egypte (Paris, 1957), 81-2.

712 Leclant,MDAIK 15,167-8, Naguib, Le clergefeminin, 217-18.

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The offices held in prominent temple domains of deities such as Amun at Karnak and Ptah at Memphis were plentiful and varied and reasonably well In the case of the temples of female divinities the surviving evidence documented. 716 fewer individuals. is by This held fewer different and offices were suggests that dependent on a number of factors. Firstly, accidents of preservation played a role, with towns with a female deity at the head of the local pantheon, such as Dendera, El-Kab is from Neith Balancing less this the Behbeit evidence material. el-Hagara, yielding and different better-known Sais, components. many comprised priesthood whose of Secondly, towns that are well excavated, such as Thebes generally have male main deities. At Thebes the second deity was Mut, and the evidence shows that a second deity had an extensive priesthood even if not as large as that of the principal deity (see 4.3.1.8). Thirdly, the more limited extent of goddesses' clergy may be due to female deities being less prominent than their male counterparts. Additionally, it is possible females in female had female deities to clergy, and as general are that a greater extent less visible in the archaeological record this could be a reason for their clergies' held in different inferiority. The the the types of offices cults of of number apparent hm important in but title the the cults was prophet, most goddessesvaries significantly, 717 in hmt The female the prophet officiated the ntr. prophetess, equivalent with ntr, 718 feeding the gods. One therefore most likely officiated in daily rituals of clothing and female had deity, dedicated the title to an analogous and temple a or chapel each function. In the following discussion of the temple officials of individual goddesses,the held in different The is types titles the the of each cult. cult of extent on emphasis largely been left have implications to the section on cult titles the of geographical in has involved been for The (4.3.2). those that term office were used clerical geography the celebration of the goddesses' cults, while administrative offices are those dedicated to the running of the temple estate, such as scribes, doorkeepers and builders. One man have divisions been basis hold both therefore titles the types made on of and not could duty individual type of performed. persons, only on of

716See for example: Kees, Priestertum, Kitchen, TIPI and Vittmann, Priester and Beamte. 717 hm ntr has been translated as prophet, and hmt ntr as prophetess, throughout this study and transliterations will therefore not be provided again for these titles. 7" Sauneron, Pretres, 63.

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43.1.1 Isis
719 in held Isis frequently the cult of The title most was that of prophet. Evidence here from to the the studied, geographical attached them period of whole survives of 720 locations in both Upper Egypt and the Delta, as well as to specific cult functions, 721 hm The 4.3.5.1) (see House Birth whmthe and whm-prophet, ntr whm. also such as have functioned `reporting be to as the translated appears and prophet' prophet can intermediary between petitioners and the god, and as the mouthpiece of the deity when 722 In addition, a small number of graded prophets made. oracular pronunciations were held. in hierarchy level indicate the the known were places where offices of a which are The aforementioned whm-prophet was also first prophet, hm ntr tpy, of Isis at Behbeit, Osiris, Sobek Horus, Isis 2-nw, hm to attached and at was ntr while a second prophet, 723 The office of third prophet, hm ntr 3-nw, is known and was probably held Ro-nefer.
79 The cult officials of Isis were examined by Forgeau BIFAO 84,155-187, in her study of the priesthood of Isis in Egypt, and she found that the prophets were most plentiful. no Examples include: B3s3,known from his tomb, Theban tomb 389, was a prophet of Min, Horus and Isis of Coptos, J. Assmann, Das Grab des Basa (Nr. 389) in der thebanischen Necropole (Mainz am Rhein, 1973), 15-19, Vittmann Priester and Beamte, 173-5, followed Assmann in dating the tomb to the dwells in known from Chemmis Bubastis' `Isis I, Psammetichus who stela of of a prophet and reign of Aberdeen 1337, dated by the inscription to the reign of a king Takelot, Meeks, in State and Temple Economy II, 667. All were mentioned by Forgeau, BIFAO 84,181. The title of prophet of Isis of Behbeit, Hbyt, was held by an ancestor of the owner of an offering table sold at Buenos Aires and now in a private in fast. (1999), Busiris Saite Period', CdE 74, 147 Family `A Priestly de the Rodrigo, A. D. of collection, 240-56, fig. 6. The owner of the table was a prophet of the statues of Amasis, and his oldest ancestor mentioned on the monument was recorded as a prophet of the statues of Psammetichus I on another lives This to the 1682. BM of the owners of these titles somewhere place appears monument, statue between the reigns of these two kings. A family with six generations of prophets of `Isis, mistress of the in Harbes inscribed the the the temple precinct is found in walls of chapel of on graffiti pyramid', Cheops Giza, Zivie-Coche, Giza, 136-71. One the at to pyramids of of these of subsidiary attached one ibid. he is dated JE 38989, Forgeau, 182, Cairo in is and on genealogical graffito prophets recorded grounds to somewhat earlier than c. 550 BC by Zivie-Coche, ibid. 136-9,159-62, with the aid of fixed dates of the reign of Psammetichus I when the chapel it is inscribed on was built, and year 34 of Darius I Serapeum Louvre ibid. known 291, Forgeau, 84,184. last erected stela these the prophets of when 721 There were two prophets of `Isis of the Birth House', pr-ms, both from Abydos, one known from by dated 664-525 BC Forgeau, from BIFAO 84,182, 13.3.25.6, Cairo T. the c. other stela pyramidion from the old collection Amherst, dated on stylistic grounds c. 664-525 BC by Munro, Totenstelen, 292-3, Forgeau, ibid. 182. Both were also mentioned by H. De Meulenaere, `Isis et Mout du mammisi', in J. Quaegebeur (ed.), Studia Paulo Naster Oblata II Orientalia Antiqua (Leuven, 1982), 26. The whmprophet held office at Behbeit and is known from sarcophagus fragment Cairo T. 28.5.25.5 from Behbeit, statue Berlin 21596, and statue Golenischeff Collection 83 = Pushkin Museum, Moscow 5320, all belonging to the same man, who was a vizier, H. De Meulenaere, 'Le vizir Harsiesis de la 30e dynastie', MDIAK 16 (1958), 230-6, Forgeau, BIFAO 84,184. (She gave the sarcophagus number 28.5.25.15). The monuments also attribute the man with the title `prophet of the statues of Psammetichus II and Nectanebo I'. De Meulenaere argued that the addition of mnhdt to the cartouches of Nectanebo I in the Berlin statue title indicates that the cult was to the living king, suggesting that the man lived during the reign of this king, and probably also under one or more of his successors. 722 E. Drioton, `Deux statues naophores consacrbes A Apis', ASAE41 (1942), 22-3, H. Kees, `Der berichtende Gottesdiener', ZAS 85 (1960), 138-43, Parker, Saite Oracle Papyrus, 32. n' The priestly title is known from statue Louvre E. 7689, G. Daressy, `Recherches geographiques', ASAE 30 (1930), 81-2. This monument was attributed to the `Late Period' by Forgeau, BIFAO 84,187, and the present author is unable to improve on that dating.

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in Hermopolis. 724 There is evidence of a fourth prophet, hm ntr 4-nw, of `Osiris, Horns have first, been indicating Isis Abydos''725 that there a would also second and and of third prophet. In addition to these there were also a number of other clerical titles held in her 726 for Giza, held `Isis, mistress of the pyramid' at office cult. A god's father, it ntr, Osiris, Horus Isis hry-s. to the t3, cult of and at were attached while masters of secrets, 727 Busiris and Isis in the Fayum area. A small number of wrb-priests of Isis are also known. ns A number of specialised scribes of Isis are known, including one of the treasury house hd Isis, hd Coptos, Isis, ist, the one of of silver and of gold s at n pr n of sS n pr Isis, held divine ist, ist, the of office at writings sJ md3t ntr who n one of and nbw n At Abydos officials included a `master of sowing men', (agricultural Behbeit. 129 `masters doorkeepers' House', Birth hry-stw, `Isis three the the and of of of of workers),

724 A statue from Hermopolis, dated to the `Late Period' by H. Kees, 'Miszellen, eine Statuette der Spatzeit', ZS 85 (1960), 76-7. Forgeau, BIFAO 84,186, was unable to improve on that dating, and the present author can do no better. The title is held by the maternal grandfather of the owner, and because the father of the owner was a prophet of Thoth in Hermopolis it is possible that the Isis office was held there too, even though it is by no means certain (see also Appendix 1.26 Hermopolis). 725 Papyrus Turin 248, written in Thebes and dated by the text to year 47 of Psammetichus I, Forgeau, BIFAO 84,181. 727Stela Louvre E 20905, from Busiris and dated to the reign of Sheshonk III by Forgeau, BIFAO 84, 180. The Fayum office is known from statue Cairo CG 688, dated to c. 380-343 BC by R. El-Sayed, 'Un document relatif au culte Bans le Fayoum la basse apoque', BIFA 0 Bulletin du centenaire (81) (1981), 317,322-3. The carrier of this title also held priestly titles of Sobek and Neith, and all three are known from other material to have had cults in the Fayum area, and it is therefore probable that this office was held there. 728 Examples include one whose origin is unclear, known from Serapeum stela number 59 from the corpus G. Posener J. Vercoutter, Catalogue des steles du Serapeum de by M. Malinine these published of Memphis I (Paris, 1968), 53-4, who dated it to c. 945-712 BC. The stelae published by them will henceforth be listed as SS, with the number attached to them by Malinine et. al. Another is found on stela University College London 14536, containing the cartouches of Psammetichus II, Stewart, Egyptian Stelae III, 7. Where this man held office is unclear as the provenance of the stela is unknown. For Isis of Akhmim: a stela in Cairo, unknown number, dated to c. 945-712 BC by Forgeau, BIFAO 84,181. 729 The scribe of the treasury is mentioned on papyrus Louvre E 10935, written at Thebes but recording a Coptite transaction, and dated to year 15 of Amasis by its inscription, Forgeau, BIFAO 84,159,181. In one case the title was scribe of the treasury of Isis, the other man was 'prophet of Isis, scribe of the treasury', which could be interpreted as a general treasury, not that of Isis. The one of the house of silver and gold owned sarcophagus Cairo JE 36434, from a tomb at El-Kola, dated to the reign of Nectanebo II, or a near successor of him by Forgeau, ibid. 185. The one of the divine writings of Isis were held by ancestors of the owner of an offering table sold at Buenos Aires and now in a private collection, De Rodrigo, CdE 74, fasc. 147,240-56, fig. 6. The owner of the table was a prophet of the statues of Amasis, and his oldest ancestor mentioned on the monument was recorded as a prophet of the statues of Psanunetichus I on another monument, statue BM 1682. This appears to place the lives of the owners of these titles somewhere between the reigns of these two kings.

726 I, Forgeau,BIFAO 84,180. Relief Cairo JE 4737, datedto the reign of Psusennes

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The doorkeepers had administrative functions, for example, looking Isis, hry iry-C-3.730 holdings, but its donations temple to the also of maintaining the and agricultural after involve from doors buildings the the temple, guarding which would of possessionsand been have development but intrusions, towards more to the appears unwanted 731 functions. administrative The female officials in the cult of Isis counted among their number: female Min, Horus Isis, in Isis Abydos, Osiris, Horus of and at and and of prophetesses It is unclear if this was a female version of the Akhmim and possibly at Coptos. 732 had if holders different the the tasks the or male ones, as same prophet who performed duties. The lady who was a prophetess both at Abydos and Akhmim was also `great one 733 in hnrt. Two Isis Akhmim', Horus Min, harim types the and wrt of nt of musicians of 734 Isis. ihbt Isis Amun, were also attached to the cult of and and of musicians, 1m5yt,of 735 is in Isis Nephthys female the cult of An unusual title for and nft. officiants
730 Master of sowing men: stela Durham, Gulbenkian Museum North (now the Oriental Museum, University of Durham) 1971, dated on stylistic grounds to c. 600-550 BC by Munro, Totenstelen, 296, Forgeau, BIFAO 84,182, also mentioned by De Meulenaere, in Studia Paulo Nasser Oblata II, 26. The from from known father Abydos, 1271, Mariette doorkeepers a stela number and son are: a of masters dated to c. 525-343 BC by Forgeau, BIFAO 84,186. The third was `master of the doorkeepers of the domain of Isis of the Birth House' at Abydos, and owned stela Leiden V 24, Forgeau, ibid. 182. Dated on Totenstelen, 267-8, ibid. 26. De Meulenaere, by Munro, 664-525 BC to c. stylistic grounds 731 E. Jelinkov-Reymond, 'Recherches sur le role des gardiens des portes (iry- 3) dans l'administration gendrale des temples dgyptiens', CdE 28, fasc. 55 (1953), 39-59, studied the functions of the doorkeepers and provided evidence for their functions. H. De Meulenaere, 'Pastophores et gardiens des portes', CdE 30, fasc. 60 (1955), 299-302, objected to Jelinkov-Reymond's assertion that the lry--''3 different but did doorkeepers) forms (both the were simply writings of same office, not of and wn comment on their meaning. 732 The daughter of the First Prophet of Amun Menkheperre was a prophetess of Osiris, Hours and Isis of Abydos and Min, Horus and Isis of Akhmim, and she is known from coffin Cairo CG 61030, and another prophetess was the daughter of Pinedjem II, recorded on papyrus Cairo JE 10554, Forgeau, BIFAO 84, 180. The titles of both ladies were discussed by Naguib, Le clerge feminin, 166-7,250,255, but she read Akhmim as Coptos. The Divine Adoratrice Maatkare also held this title on statue Marseilles cat. 232, G. Daressy, 'Lettre a M. Maspero a propos de quelques points de son mdmoire sur les momies de Deir elBahari', Rec.Trav. 13 (1890), 148, Forgeau, ibid. 180. She could have held office either at Akhmim, where the statue was found or at Coptos where offices were also often held dedicated to this combination of gods. 733 This title was recorded on the monument Cairo CG 26276, Forgeau, BIFA 0 84,180. The harim in this case did not have sexual connotations, but signified a group of females joined in their work as musicians for one or more deities, Naguib, Le clerge feminin, 18-19,188-207. 734 The mryt was attached to the cults of Isis and Amun, sistrum Louvre E 11201, dated to c. 1070-525 . BC by Forgeau, BIFAO 84,183. The mother of the first prophet of Isis at Behbeit was an thbt musician of 'Isis, lady ofHbyt', recorded on sarcophagus fragment Cairo T. 28.5.25.5 from Behbeit, De Meulenaere, MDIAK 16,230-6, Forgeau, ibid. 184. (She gave the sarcophagus number 28.5.25.15). See above note 721 for the date. Another ihbt musician of Min, Horus and Isis of Akhmim is recorded on stela California 689, dated to c. 664-525 BC by Forgeau, ibid. 182. 735 The office was held by the female owner of stela BM 386, tentatively dated to the 'Persian Period' by Forgeau, BIFAO 84,183. P. Collombert, 'Hout-sekhem et le septidme nome de Haute-Egypte II: Les steles tardives', RdE 48 (1997), 30-4, instead dated it to c. 712-525 BC. Another was the mother of the owner of Vienna Kunsthistorisches Museums AS 6043, E. von Bergmann, 'Inschriftliche Denkmler der Sammlung gyptischer alterthilmer des Oster. Kaiserhauses', Rec. Trav. 7 (1886), 191-2, Forgeau, ibid.

155

Collombert suggested that their function may have been to enact the mourning of Isis hair because Osiris the to in the Nephthys mourners' the and word relates nst of cult and 736 for hair was dishevelled (see 4.3.3 such enactments).

4.3.1.2 Nephthys Nephthys did not have an extensive priesthood, and the officials who are known, Isis Isis. They in held the titles and of of are prophets cult without exception also 737 Memphis. The nst of Isis and Nephthys, at Nareref, Hermonthis and possibly at Nephthys, relate to the cults of Isis and Nephthys equally (see 4.3.1.1).

4.3.1.3 Nut to a priesthoodof Nut. Thoseknown There are a small number of references 738 birth to the gods'. A third held include two prophetsof `Nut the great,who gave 739 in Heliopolis. office for Nut

183. The stela was dated to c. 664-404 BC by Collombert, ibid. 24-30. Both these ladies were also before the sign of the female holding a sistrum) has I former because thyt the (probably a small musicians ibid. 168-9, held Forgeau, Jt indicates there. the that Parva, and Diospolis of was office n. which of Collombert, ibid. 57, pointed out that this office is not known elsewhere. 736 Collombert, RdE 48,57-8, rejected a translation of the word as hairdresser, a meaning it had in the Old from the demotic myth of the eye of the interpretation his based Kingdoms, on a section Middle and and is in hair for in Parva. The Diospolis their the to in one shake one said troupe were of people sun which a Collombert's view Osiris, and the dishevelling of the hair in mourning is well known in ancient Egypt. 737 The office linked to Nareref is recorded on a statue found at Ehnasya, dated to c. 380-343 BC by Forgeau, BIFAO 84,185. Sarcophagus Cairo CG 29306, belonged to a prophet of `Bastet, Isis and Nephthys, who dwell in7wny' dated to c. 3 80-343 BC by Forgeau, ibid. 185. One is known from Serapeum stela Louvre IM 4100, dated to year 4-5 of Amasis, J. Vercoutter, Textes biographiques du Serapeum de Memphis (Paris, 1962), 27-8, Forgeau, ibid. 181. It is because the title is known from a Serapeum stela that it is possible that the office was held at Memphis, where a cult to Isis is well known (see Appendix 1.37 Memphis). 738Serapeum stela Louvre N. 399, dated by E. Chassinat, 'Textes provenant du S6rapdum de Memphis', Rec.Trav. 23 (1901), 86. The title was probably held by the owner of the stela, which was attributed to just lies in is damaged, The by Chassinat. that the the I 34 Darius and words stela uncertainty of year before hm ntr have been lost. The title is followed by another hm ntr, this time of Apis, in which the order is the same as in the Nut title, suggesting that the reading is `prophet of Nut'. Serapeum stela Louvre N. 427, E. Chassinat, `Textes provenant du Sdrap6um de Memphis', Rec.Trav. 25 (1903), 51-2. The title was held by a son of the owner, and the owner, 7rh-ms, was a prophet of Ptah and Sahure, which makes it his held Memphis. Among his many titles was also that of prophet that at was son's office also probable of the temple of Ramses in Mn-nfr. The date of this monument is difficult, because the temple of Ramses king. Chassinat death long that the of provided no date suggestion or after open remained potentially image of the stela for stylistic comparison. 739 Come Museum 28, H. De Meulenaere, `Les monuments du culte des rois Nectanebo', CdE 35, fasc. 69-70 (1960), 93. De Meulenaere pointed out that the man who held the title was also a prophet of something unidentified of Nectanebo II, and probably a contemporary of that king. He provided no hieroglyphs or transliteration for the title or place, but it seems clear from other translations he made that hm nit and 7wnw were meant.

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43.1.4 Tefnut
The temple cult of Tefnut in the first millennium BC was joined with that of Shu for both. Shu Tefnut known from held Prophets Theban, the of and are and clergy office 740 held in A Heliopolitan Coptite Abydene, title the cult of Shu and evidence. and Tefnut, especially at Thinis, was !my-Ist, translated `chamberlain', which De A `master of secrets Meulenaere argued was to a certain extent equivalent to prophet. 741 in the temple of Shu and Tefnut', hry ss6 m hwt rwty, was also attached to their cult. 742 Tefnut and Shu were called rwty, the two lions, as early as in the Pyramid Texts. 743

43.1.5 Hathor
Hathor had a fairly extensive priesthood with both male and female officials. The male officials included prophets, among others attached to her cults at Thebes,

740 Theban stela Cairo T 20.12.24.15, dated on stylistic grounds to the sixth century BC, Abydene stelae Mariette Abydos 1276, dated to c. 650-630 BC on stylistic grounds, and Cairo CG 22210, dated to c. 630600 BC on stylistic grounds, all dated by Munro, Totenstelen, 200,282. The Heliopolitan tomb fragment Cairo JE 38824, P. Vernus, Athribis, textes et documents relatifs la geographie, aux cultes, et 1'histoire d'une ville du Delta Egyptien a 1'epoque pharaonique (Cairo, 1978), 76-9. Dated to the second half of the reign of Psammetichus I, on the basis of the style of the lintel and another fragment from the same tomb, and the style of a statue which most likely belonged to the grandfather of the tomb owner by L. Montagno Leahy, A. Leahy, `The Genealogy of a Priestly Family from Heliopolis', JEA 72 (1986), 140-1,146-7. Stela Vienna 157, from Coptos dated to c. 630 BC on stylistic basis by Munro, ibid 262. 741 H. Kees, 'Die Laufbahn des Hohenpriesters Onhurmes von Thinis', 2:4S 73 (1937), 77-81,89, first proposed this reading and translation of the title as well as identified its link with Thinis. He also provided evidence of a man who held the title, along with others connected with Thinis, during the reign of Merenptah (the kings cartouches are included in the texts in the tomb), known from his tomb in Meschech, and statues Cairo CG 582,1093,1136. H. De Meulenaere, 'Une famille de pretres thinites', CdE 29, fasc. 57 (1954), 221-36, recorded that other holders of this title are known from stela Cairo T. 30.5.24.1 and a stela from Leiden with unknown museum location and number, which he dated to between the end of the Saite and the beginning of the Ptolemaic Period. A number of persons who held this title are recorded on Abydene stelae, including Cairo T 6.7.24.11, dated to c. 650 BC on stylistic grounds by Munro, Totenstelen, 266, Fitzwilliam Museum, Cambridge, E. 259.1900, without it being qualified for Shu and Tefnut, which was dated to c. 640 BC on the basis of stylistic and epigraphic evidence by A. Leahy, 'Two Late Period Stelae in the Fitzwilliam Museum', SAK 8 (1980), 169-75. Assmann, Basa, 20, showed that B3s3, Theban tomb 389, (see also 4.3.1.1 for another of his titles and note 720 for the date) and the vizier Nsp3-k3-Jwty, Theban tomb 312, both held this title in Thinis even though they were buried at Thebes. J. Yoyotte, 'Prdtres et sanctuaries du nome hdliopolite A la basse dpoque', BIFAO 54 (1954), 95, provided evidence for the title also being used in the cults of Hathor (see 4.3.1.5) and Atum. 742 This person is known from the Statue Berlin E 7737, of unknown provenance, Yoyotte, BIFAO 54,8790,95-6. Other titles of the man and his relations make it likely that this was held at Heliopolis. See also Appendix 1.41. Yoyotte provided a general date of the last indigenous kings for the monuments he discussed along with this one. The name of the owner: Th-ms-mn-m pr-"3 suggeststhat he lived during or soon after the reign of Amasis as this seem to be a basiliphorous name formed with the name of the king. The statue also contains reference to a person given the basiliphorous name mnh psmtk. 743 An example is text 447, De Wit, Lion, 109. That rwty could apply to Shu and Tefnut is also clear from a coffin on which the name Ns-Sew-tfnwt was also written Ns-rwty, written with two lions, ibid. 119.

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744 her Dendera, Edfu. At Heraldeopolis Agny, prominent cult centre, most evidence and hmwt imy-r two overseers of prophets, and of prophets ntr, number of a small 745 held in Hathor One the title the these cult of and also same overseers survive. of 746 Gradation as well as specification among the prophets Parva. Diospolis Neferhotep at hm Hathor Neferhotep', `second from is Hathor title the of whm-prophet and evident of 747 in first fourth `monthly Hwthr Nfrhtp. A 2-nw the official and phyles of the n whm ntr domain of Hathor and Neferhotep', imy 3bd hr tpy s3 s3 4-nw n pr Hwthr Nfrhtp, also 748 Parva. belonged to her cult at Diospolis A small number of other priestly titles of Hathor are known. They include 749 hm This `Gold' has the egg and t `servant of Gold (or `the Golden one')', nbwt.

744 At Thebes: the husband of a daughter of king Takelot II, Kees, Priestertum, 230. The owner of statue Cairo CG 42224, held that title for `Hathor, unique mistress, established of Thebes', hnwt w'(t) grg W3st, Legrain, Statues III, 54-7. For the statue date of the reign of Osorkon III see 2.6.2 note 212. At Agny: the father of the owner of statue Cairo CG 42221, Legrain, Statues III, 47-50. The father has been dated to the reigns of Siamun and Psusennes II, Kees, Priestertum, 243-4, Kitchen, TIP3,202-4, Jansen-Winkeln, gyptische Biographien, 183-6,537-8. In Herakleopolis: a man on statue Cairo JE 38012, whose life was dated to the reign of Psammetichus I by Habachi, ZAS 90,49. Edfu prophets include the father of the owner of stela Chicago Field Museum 31268, and the owner of Cairo CG 22002, dated on stylistic by 600-570 BC Munro, Totenstelen, 248. 550 to C. c. and grounds respectively a5Two are a father and son recorded on stela Munich 40, dated to c. 500 BC on stylistic grounds by Munro, Totenstelen, 257-8. A third is a vizier and `prophet of Hathor, lady of7wnt', from the reign of Nectanebo I known from, among other monuments statue Golenischeff Collection 83 = Pushkin Museum, Moscow 5320, De Meulenaere, MDIAK 16,233-5. He also held a number of offices for Isis of Behbeit. For these and the date, see 4.3.1.1. One imy-r hmwt ntr I wthr nb(t) 7wnt, is the son of the owner of 664-525 BC has been dated Theban tomb 128, which to c. on the basis of the style of the inscriptions and depictions of the tomb as well as the genealogy and functions of the owner, the h3ty-r of Edfu and Thebes, P3-tnf-y, W. Schenkel, `Die Grber des P3-tnf-j und eines Unbekannten in der thebanischen Nekropole (Nr. 128 and Nr. 129)', MDAIK 31 (1975), 132,145, fig. 13. The other overseer is the owner of stela Brooklyn Museum acc. no. 16.211, which has been dated to the Twenty-second Dynasty or later, on the basis of the names of the owner and his parents by Collombert, RdE 48,16-24 746 He is the owner of stela Brooklyn Museum acc. no. 16.211, which has been dated to the Twentysecond Dynasty or later on the basis of the names of the owner and his parents by, Collombert, RdE 48, 16-24. He held other offices for Hathor and Neferhotep (see below), his father was a prophet of Hathor in Diospolis Parva, which indicate that the office was held his Neferhotep a musician was mother and and there, especially as Hathor and Neferhotep were prominent deities in that town. 747 The father of the owner of stela BM 386, dated to c. 712-525 BC by Collombert, RdE 48,30-4. This office was most likely held at Diospolis Parva because that was where the owner held her offices and because Hathor and Neferhotep were prominent deities in that town. 748 The holder of these offices was also overseer of prophets at Dendera and Diospolis Parva, stela Brooklyn Museum acc. no. 16.211. See note 746 above. 749 This title was held by the aforementioned overseer of prophets of Hathor, as well as his father and grandfather, all known from Theban tomb 128, Schenkel, MDAIK 31,133-4, fig. 4,136-7, fig. 6,145, fig. 13. These men probably held the office at Dendera, judging by the other Hathor office in the family. The title was also held by the owner, and his father, of a statue found in the modem village of Bahtim, near ancient Heliopolis, and an extract of its inscriptions was published by Yoyotte, BIFAO 54,95,97-8. He suggested a date of the Twenty-sixth Dynasty for the statue, but gave no qualifications for the statement. They appear to have held this office in her cult at Hetepet, because that place feature prominently on the statue from which they are known, including in the title of the mother, which was `ihyt-musician of Hathor in Htpt'. Another servant of Gold was BW, buried in Theban tomb 389, and in his case it was written hm n nbwt, Assmann, Basa, 20. See 4.3.1.1 note 720 and 4.3.1.4 for other titles of this man and his date.

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determining female divinities and so refers to Hathor (see 2.6.1). One man held the title 750 lady Htpt', `Hathor `chamberlain', !my-Ist, of a title more frequently used in the of `master 4.3.1.4). The (see Tefnut Shu of secrets of the temple of office of cult of and 751 Two masters of singers, possibly imy-r Hathor', hry sst3pr Hwthr, was held at Atfih. 752 hsy, are also known. A functionary who appears to have had the primary duty of appeasing the depicted is by-priest. Representatives ! this the of office are with a side-lock of goddess youth, shaking sistra before the goddess, on the stela of the master of secrets, in the 753 Dendera. Ihy was one of the sons Hibis temple, and in the Graeco-Roman temple at duty divine loving Hathor the the the son's of appeasing mother. and priests enacted of This was done musically, by the shaking of the sistrum and mnit (see 4.3.3,4.3.4). The been have by holding his Ihy performed may priests other mother appeasing role of by indicated in Hathor the master of secrets depicted in this the earlier, as cult of offices is in into later developing there the of office, which evidence a separate manner, Dendera and Edfu temples. In these temples there was also a specific title of `one who 754 had functions. hmt. A possible her Majesty', very similar shtp s, who appeases doorkeeper, iry-c3, and a divine scribe, s ntr, of Hathor of Melkat and Cusae 755 respectively, are also known.

The femaleclergy of Hathor was fairly extensive,with many royal ladies

750 A. Badawi, 'Das Grab des Kronprinzen Scheshonk, Sohnes Osorkon's II, and Hohenpriesters von Memphis', ASAE 54 (1957), 168. Statue Bologna 1802 originating in Heliopolis and dated to c. 664-525 BC by Yoyotte, BIFAO 54,95. 751 The owner of stela London UC 14534, dated by its inscriptions to year 22 of Sheshonk V, Peet, JEA 6, 56, pl. VII; Stewart, Egyptian Stelae III, 4-5, pl. 5, see also 2.6.1 note 191. The office was specified as being held at Atfih, Tpy-ihw.

753 S. Cauville, `Les pretres specifiques de Dendera', RdE 43 (1992), 195-202, listed a number of occurrences of this title in the Dendera temple as well as pointed out their function as specific appeasers of the goddess. Stela London UC 14534: the lunette of the stela shows a man, in the form of Ihy, naked and with side-lock of youth, shaking a sistrum and holding a mnit before Hathor. The Hibis temple sanctuary has depictions of one shaking a sistrum before Hathor, and two depictions of the goddess accompanied by two male figures, in one image wearing side-locks of youth and the other leopard skins of priests, De Gans Davies, Hibis III, pls. 3 reg. VII, 4 reg. III; Cruz-Uribe, Hibis I, 19,27. Cruz-Uribe took the ones wearing leopard skins to be iwn-mwt. f-priests, but they could equally be thy-priests. 734 Cauville, RdE 43,200.195-202. 755 Stela Cairo T. 8.3.26.11, G. Maspero, `Sur deux steles recemment decouvertes', Rec. Trav. 15 (1893), 84-5, Jelinkova-Reymond, CdE 28, fasc. 55,45,52, the doorkeeper was the one under whose authority the donation of land made for 'Hathor, lady ofMjkt' was placed but the text does not state expressly that the office was held in her temple. The stela was inscribed in year 19 of Sheshonk V. The divine scribe was also a prophet of `Hathor, lady of Qis', G. Maspero, H. Gauthier, Sarcophages des epoques persane et ptolemaique (Cairo, 1939), 91, dated to c. 380-343 BC by Forgeau, BIFAO 84,185.

752 They are a father and son recordedon donation stelaLouvre E. 8099, for 'Hathor, lady of7nbw', erectedin the reign of OsorkonI, Meeks, in State and TempleEconomyII, 631,666. The presentauthor hasnot beenableto access any depictionsor transliterationsof the stela and that is why the actual reading of the title is uncertain.

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756 dw3t, it. lady Hathor. One A number of other of royal was an adoratress, attached to prominent ladies were prophetessesof Hathor, for example at Cusae, Dendera, Her female clergy also included both smryt and ihyt Heliopolis and Herakleopolis. 757 758 musicians.

4.3.1.6 Sekhmet
One of A number of prophets are known attached to the cult of Sekhmet.759 these was a wrb-priest and prophet of Sekhmet, presumably in Memphis, as he also was
756She is Hnwt-t3wy and known from her funerary papyrus and coffin Cairo CG 61026, and she was identified as the daughter of Smendes I by Kitchen, TIP3,49,53 6-7, while Niwinski, 21" Dynasty Coffins, 116, saw her as the daughter of Ramses XI, Naguib, Le clerge feminin, 149-50. What temple she was attached to is not clear. 757 The lady 3st-m-3hbit, who married the First Prophet of Amun, Pinedjem II, held among many other lady Cusae, known Hathor, from Cairo CG 61030, Daressy, that of of offices, of prophetess priestly Cercueils des cachettes, 110-33, Naguib, Le clerge feminin, 166-7. The daughter of king PsusennesII, and wife of Osorkon I, M31't-k3-Rr,was a prophetess of `Hathor lady of'wnt', and the title is given to her on statue Cairo CG 42194, which belonged to her son the High Priest of Armin Sheshonk, Legrain, Statues III, 3-4, pl. III, IV, Naguib, ibid. 178-9,253. The wife of king Osorkon II was also a prophetess of Hathor of Heliopolis and she is known from the statue of her son, statue Cairo CG 42194, Legrain, Statues III, 3-4. One lady at Herakleopolis has been dated to c. 945-712 BC by Kees, Priestertum, 194. This title was also held by a lady attested on Serapeum stela SS 31, belonging to her son, erected in year 37 of Sheshonk V, Malinine, et at, Serapeum I, 30-1. The wife of Montuemhat, Wd3-rn.st was a prophetess of the goddess, presumably in the Theban area, but the evidence does not state this clearly. The evidence is an offering table found in the court of the tomb of Montuemhat, and it simply gives her title as `prophetess of Hathor', P. Barguet, Z. Goneim, J. Leclant, `Les tables d'offrandes de la grande cour de la tombe de Montouemht', ASAE 51 (1951), 493-4. 758 Jmryt and ihyt musicians known from two stelae found at Dendera, W. M. F. Petrie, Dendereh 1898 (London, 1900), pl. XXV. The first known from the stela Boston 98.1046 (Petrie XXV, 1) and dated stylistically to c. 650-620 BC by Munro, Totenstelen, 256-7. The second was the mother of the owner of stela Chicago Oriental Institute 5033 (Petrie XXV, 2) and dated to c. 500-380 BC on stylistic grounds by Munro, ibid. 257. Other lhyt-musicians are the mother of the aforementioned owner of a statue found in Bahtim, near Heliopolis, held for `Hathor in Htpt', Yoyotte, BIFAO 54,97-8, see above note 749, the mother of the owner of Serapeum stela IM 4109, erected in year 34 of Darius I, held for `Hathor of nht rsyt', Vercoutter, Textes biographiques, 78-81, and the mother of the owner of sarcophagus BM 23, of an uncertain (but possibly Saite) date, L. Limme, `Deux steles inedites du Serapeum de Memphis', CdE 67, fasc. 93-4 (1972), 100-1, who held her office for Hathor lady of Mefkat - Kom Abu Billo. 759 The prophets include one from Serapeum stela Louvre 4108, dated on the basis of the basiliphorous names of the father and grandfather of the stela owner. They were called W3h-ib-R' mry-Pth, at least the first after either Psammetichus I or Apries, the grandchild could of course be named after his ancestor rather than the king, Von Kdnel, Pretres, 98-102. De Meulenaere, Surnom, 27-31, argued that all basiliphorous nfr-names of the Twenty-sixth Dynasty came from the reign of Psammetichus II and later, and may have been given to, or taken by, their bearer later in life in honour of the king. He also put forward the hypothesis that all basiliphorous names from the reigns of Psammetichus II, Apries and Amasis were probably nfr-names. Therefore those names formed on W3h-lb-Re or Psmtk would potentially be more likely to belong to the reigns of Apries and Psammetichus II respectively. This is by no means certain to apply to all names of this type however, as his argument only applies to basiliphorous nfr-names, not first names. Another is the father of the owner of Serapeum stela Louvre 4111, which was attached to year 34 of Darius by Mariette, Von Knel, ibid. 103-5. The father was called nfr-sfm-Psmtk, and held other titles connected with the Memphite area. See above for details on dating by basiliphorous name. 23j-hrw p3-t3, held among other titles that of prophet of `Sekhmet, who resides at El-Kab', mentioned on sarcophagi Cairo CG 29307 and 29306, the latter of which is inscribed with year 15 of Nectanebo II, Von Knel, ibid. 113-14, J. Baines, `Merit by Proxy: the Biographies of the Dwarf Djeho and his Patron Tjaiharpta', JEA 78 (1992), 241-57.

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Sekhmet in The Memphis'. `priest the cult at the mortuary temple of gods all of a 760 father, A It ntr. Sahure at Memphis provided evidence of a prophet and a god's female ihyt-musician and a master of tnfy-dancers, hry tnfy, of Sekhmet are also known. 761 The tnfy-dancers danced with an instrument, often a lute or tambourine, in the
temple cult. 762

The wrb-priests of Sekhmet, unlike this category of clergy in the service of other Their role was instead deities, were not concerned with the daily cult of the goddess.763 to harness the power of the goddess for the purposes of healing and protection (see also The goddess was volatile, as indicated by the myths of the eye of Re, and 4.5.1). 764 for help. be The before to applied priests therefore needed could she pacifying required to be pure, as their name suggests,and this was probably achieved through purification 765 In addition to the wrb-priests themselves a number of overseers, !my-r, of wrbrituals. 766 directors Knel known. Von Sekhmet that these pointed out many of are of priests

760 They are known from a graffito, dated by the cartouches of Amasis, G. Mller, Hieratische Palographie die aegyptische Buchschrift in ihrer entwicklung von der fnften Dynastie bis zur Rmischen Kaiserzeit III (Leipzig, 1912), 8, pl. II, Hoenes, Sachmet, 117, A. I. Sadek, Popular Religion in Egypt During the New Kingdom (Hildesheim, 1987), 34. 761The mother of the owner of Serapeum stela IM 4112, dated to sometime after Psammetichus I came to the throne because the owner has a theophorous name formed on his prenomen, Vercoutter, Textes biographiques, 93-7. Stela Brooklyn Museum 67.119, dated by its inscription to year 15 of Sheshonk V and most likely from Kom Firin, Kitchen, JARCE 8,64-5, J. Quaegebeur, A. Rammant-Peeters, `Le pyramidion d'un danseur en chef)) de Bastet', in J. Quaegebeur (ed. ), Studia Paulo Naster Oblata II, Orientalia Antiqua (Leuven, 1982), 197. 762The function of this office was highlighted by Quaegebeur, Rammant-Peeters, in Studia Paulo Naster Oblata II, 93-204. 763 Examples of men who held this office are: a third prophet of Amun, known from among other sources have been is known during 117, to Louvre A alive year nine of Psammetichus I, a man known and statue from an ushabti found at Kom Firin, which was dated to c. 664-525 BC on the basis of the typology of the ushabti by Von Knel, and a man called 7h-ms-s3-Nt, thus living after the ascension to the throne of that king, known from a cylinder seal in the Likatschew collection, Von Knel, Pretres, 72-3,98,116. All the dates were suggested by Von Knel. 764G. Lefebvre, `Pretres de Sekhmet', Archiv Orientalni 20 (1952), 60. The wrb-priests are mentioned as healers in the Edwin Smith and Ebers 100 medical papyri, Breasted, Edwin Smith, 102-14, Ebers 100, P. Vernus, `Etudes de philologie et de linguistique', RdE 34 (1982-83), 122, Von Knel, Pretres, 34-7,235, 23740,250-3. 765Von Knel, Pretres, 236-40. 766Examples include a man who held Theban offices, suggesting that his office of Imy-r wrbw was also held there, and who is known from his Horus cippus found at Karnak, J. Berlandini, 'Une stele d'Horus sur les crocodiles du superieur des pretres de Sekhmet, Padiimennebnesouttaouy', Cahiers de Karnak VI, 1973-1977 (1980), 235-45, and another who was `overseer of wpb-priests of Sekhmet in the temple of Amun', who probably lived during the reign of Psammetichus I, Von Knel, Pr9tres, 77-8. Others are the two aforementioned prophets of Sekhmet known from Serapeum stelae Louvre 4108 and 4111, the latter of whom was overseer of the web-priests of Sekhmet of the domain of Ptah in the temples of Memphis, 1my-r wrb Shmt n pr Pth m hwt ntr7nb-hd, and 73j-hrw p3-t3, Von Knel, Pretres, 98-105,112-13. For the dates see above note 759.

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in directed therefore that to temples the they and capitals suggested attached nome were 767 in Sekhmet the nome. all the wrb-priests of

43.1.7 Bastet A number of prophets attached to Bastet at Bubastis, Memphis, Sais and Hermonthis are known. 768 A clerical office, which may have had similar functions to that of prophet, and which was frequently attached to the cult of Bastet is `servant', hm, More held in the Memphite area, most likely at Bubastis and possibly elsewhere too. 769 770 deputies', hry Bastet. The include hwn-priest `chief idnw?, of and of rare offices
767 Von Knel, Pretres, 248. 768The Bubastite prophet is known from a statue group of Osiris, Isis and Horus Cairo CG 39217 found at Tell Basta and dated to between the mid tenth and the late eighth centuries BC by Daressy, Statues de divinites, 302-3. Memphite examples are known from SS 27, inscribed in year 11 of Sheshonk V, Malinine, et al, Serapeum 1,26-7, and statue Cairo CG 595, dated to the `Late Period' by Borchardt, Statuen II, 149. A third is known from a block statue, from a private collection, dated to the end of the Twenty-fifth to the beginning of the Twenty-sixth Dynasties on stylistic grounds by P. Vernus, 'Inscriptions de la troisi8me periode intermediaire', BIFA 0 76 (1976), 1-13. The prophet of 'Bastet, who dwells in Saw' is known from his sarcophagus, Turin 2201, dated stylistically to c. 664-525 BC by Buhl, Late Sarcophagi, 198, and on the basis of the titles of its owner by El-Sayed, Sais, 114-15,128-9. The one from Hermonthis is known from his sarcophagus, Cairo CG 29306, dated to c. 380-343 BC by Forgeau, BIFAO 84,185. One is also known from monument London BM 6676, probably from Thebes, dated to the mid seventh to late sixth centuries BC by W. R. Dawson, Catalogue of Egyptian Antiquities in the British Museum I, Mummies and Human Remains (London, 1968), 18. 769 A servant of Bastet, lady of Ankhtawy, was the grand father of the wife of the owner of Serapeum stela Louvre N. 355, inscribed in year four of Darius I, Chassinat, Rec. Trav. 23,76-7. See also Appendix 1.35, Memphis, Bastet, for the place. One of them, which is not given a geographical affiliation, is known from his tomb at Giza and some ushabtis found there, Cairo JE 1647, but the priestly title was only inscribed on the tomb, not the ushabtis, T. Handoussa, 'Funerary Statuettes of P3 dl B3st', GM 92 (1986), 33-7. El-Sadeek, Necropolis at Gizeh, 136-9, included the tomb among her corpus of Twenty-sixth Dynasty tombs, and according to Handoussa the style of the ushabtis could fit that date. He also mentioned however, that because of Greek influence on the tomb, the title hr)-mJe held by the tomb owner, and the name of the mother, Dd-hr, were more frequent in the Graeco-Roman Period, the date of the man may be later. Another servant of Bastet is mentioned on offering table Cairo CG 23091, Bey Kamal, Tables d'offrandes, 74-5. This monument was dated to c. 712-664 BC by Von Knel, Pretres, 71, following Vemus, Athribis, 65-71. It was found in Behna, where ancient Athribis was situated, not too far removed from Bubastis, so this office could have been held there, even though the text does not say so. Three generations of servants of Bastet are known from block-statue Louvre E. 18834, which was dated to c. 664-252 BC by Yoyotte, BIFAO 52,179-80,182-5. The only geographical location mentioned on this statue was Ta-remu, T3-rmw, which Yoyotte identified as Tell el-Muqdam. As this place is in the vicinity of ancient Bubastis it is again possible that the office was held there, even though Yoyotte argued for a separate cult of Bastet at Tell el-Muqdam. From the Karnak annals text 7, comes a record, dated by the cartouches of Sheshonk III, of a servant of Bastet, who was also a servant of Arsaphes in the Fayoum, Kruchten, Annales, 59-61. This makes it possible that the cult of the goddess was either in the Fayoum, or at Thebes, where a cult of Bastet is known (see Appendix 1.9 Thebes, Bastet), since the monument was set up there. 770 The hwn-priest is recorded on Serapeum stela IM 4051, dated to the reign of Amasis, on the basis of stylistic similarities with stelae securely dated to that reign, by Vercoutter, Textes biographiques, 44-5. This priestly office was according to Vercoutter also held in the cult of Hathor of Dendera, but he provided no evidence. The 'chief of deputies' was mentioned on donation stela Cairo JE 31653, dated by the inscription to year nine of Take lot II, G. Daressy, Rec. Trav. 18,52-3, Meeks, in State and Temple Economy II, 667. The vignette and the titulary of the king place the goddess in Bubastis, and the office was therefore most likely held there.

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musical clergy of Bastet included tnf-dancers and a master of tnf-dancers of the domain 771 One hsyt-musicians (see 4.3.1.6). `mistress hry B3stt, Bastet, tnf also of of of n pr 772 known. is In this title no deity is specified. The lady hr(yt) hsyt Bubastis', B3stt, also therefore probably functioned as a leader for the musicians of all the deities of Bubastis, including Bastet, Atum and Mihos. Evidence exists of one non-clerical function domain doorkeeper held is Bastet, This fry-33 B3stt, Bastet. the to of of at n pr attached 773 Bubastis. Ankhtawy and

4.3.1.8Mut The main cult centreof Mut was at Thebes,where a large amount of evidenceof her officials survives,but the generalpriestly titles were also held in her cults
in Mut Thebes The to titles were often at combined with others the related elsewhere. cults of Amun, Khonsu and Montu, the main male divinities there. There were prophets, including second prophets, hm ntr 2-nw, of Mut `lady of heaven' and `lady ofIsrw', a

third prophet, hm njr 3-nw, of Mut of Megeb, and a fourth prophet, hm ntr 4-nw, at There were a number Thebes and prophets also in, for example, the Memphite area.774

71 Cairo T. 2.2.21.13, which states that the office was attached to Bastet, lady of Bubastis, Quaegebeur, Rammant-Peeters, in Studia Paulo Naster Oblata II, 196. It was attributed to the reign of Pami by Meeks, in State and Temple Economy II, 669. Another is known from the cat bronze Louvre N 3933 (E. 2533), which has been dated to the reign of Psammetichus I by Quaegebeur, Rammant-Peeters, ibid. 196. The hry-tnf is known from pyramidion Cairo T. 11.1.25.1, ibid. 192-3. Quaegebeur and Rammant-Peeters dated the monument to the Twenty-second Dynasty on the basis of its style, the writing of Osiris on it, and the date of other persons with the same title. They also suggested that it came from Bubastis because of the prominence of the cult of Bastet there at this time and that the other two tnfy-dancers of Bastet were from there. Pr-B3stt could also stand for Bubastis itself, but is not written with a city-determinative. 772 The woman was the mother of the donor on a donation stela Cairo JE 45779, inscribed with the cartouches of Sheshonk V, Daressy, ASAE 15,143-4, Meeks, in State and Temple Economy II, 670.

the same date as SS 230 by Malinine, et al, ibid. 178. Cairo JE 41670, with the cartouches of Psammetichus 11,mentions another doorkeeper, and as the monument is a donation stela erected for Bastet, lady of Bubastis, and Bubastis is the only town mentioned on it, it is likely that the office was held there, Daressy, ASAE 11,192, Meeks, in State and Temple Economy II, 677. 74 The owner of statue Cairo CG 559, which carries the cartouche of Osorkon I, Jansen-Winkeln, gyptische Biographien, 9-11,434-5. The owner of statue Cairo CG 42209 and his grandfather, Legrain, Statues III, 24-5, dated to c. ninth to the beginning of the eighth centuries by Kees, Priestertum, 218. The owner of statue Cairo CG 42216, which contained the cartouches of Osorkon I, Legrain, ibid. 39-41. The father of the owner of statue Cairo CG 42232, ibid. 78-80. The third prophet is known from a sarcophagus found at Abydos, in the Cairo Museum, which was attributed to the Thirtieth Dynasty by Petrie, Abydos I, 37,39, pl. LXXV, Gardiner, AEO II, 63*, 65*. The fourth prophet is recorded on statue Cairo CG 42232, found in the Karnak cachette and dated by the cartouches of Sheshonk III, Kees, ibid. 230-1, JansenWinkeln, ibid. 210-13,558. A prophet of Mut who had many other priestly titles, of Memphite gods like Ptah and Sekhmet, but also of `Amur-Re, Lord of the thrones of the Two Lands', may have held office at Memphis (for Mut's connection with Memphis see also Appendix 1.37), and is known from stela SS54, which has been dated to c. 945-712 BC by Malinine, et al, Serapeum 1,50-1.

73 Onesattachedto the cult of `Bastet,lady of rnh-t3wy' are: the owner of stela SS 101,datedto year six of Bocchorisby Malinine, et al, SerapeumI, 82-3, a father and son on stela SS 230, datedto year 20-21 of I by Malinine, et al, ibid. 176-7, and the grandfatherof the owner of stela SS 232, given Psammetichus

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of web-priests: some designated as `in front of Mut', m hat Mwt, others of `the domain of Mut', pr Mwt, as well as a prophet and web of 'Mut of the Birth House', Mwt pr775 is father, God's it ntr, a title which was not often associated with goddesses,but ms. there are a number of examples in the cult of Mut at Thebes, and some possibly held at There were also `masters of secrets', hry sft3, who held Memphis and Heliopolis. 776 777 Khonsu for Mut Thebes, for jointly Amun, Mut Akhmim. their office and at at and A special clerical title was hpt-wd3t held for `Mut, lady of heaven', by a number 778 Montu. It has been suggested that this office of men who were also prophets of 779 deity. Assmann however, pointed out that many entailed presenting the wd3t-eye to a 78 be Horus' (also known `eye types of offerings could of named as the wd3t-eye). This title may therefore designate a general offering priest. Another office with specific
775 wrb n Mwt, on coffin National Museum of Natural History, Smithsonian Institution Washington 154959,364999, dated to the end of the Twenty-first Dynasty by Niwinski, 21' Dynasty Coffins, 179, Naguib, Le clerge feminin, 267. m In hat on coffins Cairo CG 6211-12 and 6185-7 belonging to man, containing mummy braces inscribed with the name of the High Priest of Amun Pinedjem II, and linen inscribed in year 48 of the High Priest of Amun Menkheperre, coffin Vienna Kunsthistorisches Museum 6261-3, with linen inscribed with the name of the High Priest of Amun Pinedjem II, Niwinski, ibid. 111, 123, Naguib, ibid. 269,275. n pr Mwr. Cairo CG 42224, dated to the Twenty-second to-third Dynasties by Legrain, Statues 111,54-7. Mwtpr-ms: Cairo JE 38020, dated to the Thirtieth Dynasty by De Meulenaere, in Studia Paolo Naster Oblata II, 27-8. 776 A son of the High Priest of Amun Menkheperre known from coffins Cairo CG 6091-5, and another dedicated to 'Mut, lady of7Jrw', on coffin Istanbul Archaeological Museum inv. 10866, which was dated to the middle to late Twenty-first Dynasty by Niwinski, 21' Dynasty Cofns, 130-1,143, Naguib, Le clerge feminin, 268,169. The son of Pedubast, P3-di-7mn, was a god's father of Amun in the places of Mut and Khonsu, Annals text 3b, Kruchten, Annales, 47-8. A god's father is also recorded on Serapeum stela SS 247, dated to year 20-21 of the reign of Psammetichus I by Malinine, et al, Serapeum 1,188-9, making it possible that he held office in Memphis. A further man, who held Heliopolitan titles and was a prophet and god's father of Mut, probably in the same place, is known from statue Verona, Museo Maffeiano 585, and the Late Period is the date suggested for this monument by Yoyotte, BIFAO 54,96. 777 One is known from coffins Cairo CG 6233-5,6341-2, with mummy braces with the name of the High Priest of Amun Pinedjem II, and another from coffins Cairo CG 6024-6, Naguib, Le clerge feminin, 2723, of which Taylor, `Theban Coffins', 83, dated 6026 to c. 1000-930 BC. Examples of `masters of (the divine) secrets of Mut', hry s/t3 (try) Mwt, mentioned on monuments from Akhmim and therefore probably held in that town, include stelae BM 624, dated to c. 580 BC, Chicago Field Museum 31662 dated to the mid to late sixth century BC, Berkley 6-19880 (California 86), dated to c. 550 BC, stela London BM 1018, dated to c. 520 BC, stela Louvre E. 20341 (Guimet C 43), dated to c. 380-343 BC, Munro, Totenstelen, 312,313,314,318, all dates reached by Munro. De Meulenaere et al, Index, 18,28. "8 Examples ranging from the tenth to the end of the sixth centuries BC include the father of the owner of coffin Cairo CG 41065, Gauthier, Cercueils, 430-1. For the date see 2.4.1 note 164. Coffin Cairo CG 41001 bis, Moret, Sarcophages, 22-3, dated on stylistic grounds to c. 700-675 BC by Taylor, `Theban Coffins', 309-10. Cairo CG 41002, Moret, ibid 38-9. See note 80 for the date. Coffin Cairo CG 41017, ibid. 174-6. See 2.4.1 note 164 for the date. Coffin Cairo CG 41021, ibid. 208. For the date see note 124. The father of the owner of Coffin Cairo CG 41005, ibid. 88-9. See 2.3.2 note 149 for the date. The father of the owner of coffin Cairo CG 41050, dated to c. 660-520 BC by Gauthier, Cercueils, 169-75. Statue BM 24429, dated to the reign of Shabaka by J. Leclant, Enquetes sur les sacerdoces et les sanctuaries egyptiennes a 1'epoque dite "ethiopienne" (Cairo, 1954), 15,17. Two men, father and son, on statues Cairo JE 37342 and 36982, found in the Karnak cachette and dated to c. 664-525 BC by G. Legrain, `Notes sur le dieu Montou', BIFAO 12 (1916), 92-3. "9 Goyon, BIFAO 65,93, El-Sayed, Sais, 123-4, Leclant, Enquetes, 24-5. This title was held especially in the cult of Mut at Thebes. 780 Assmann, The Search for God in Ancient Egypt, 49.

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781 Quaegebeur suggested that imy-st-S Mut'. domain function was imy-st- , of `the of basically translates as `who is responsible/on duty', and had the meaning of `officiating in it `ritual Parker that translated assistant' and argued one officiated as priest', while 782 The `deputy', idnw, its duty had title the to rituals. was perform as each phyle and held in `the domain of Mut', n pr Mwt, and attached to her second and third phyles, 783 in in This 3-nw. 2-nw Mwt that the the Idnw n phyle system was still shows place s3 s3 its holder functioned Thebes. The Mut that title as one who served may signify at cult of in place of prominent persons who held so many offices that they could not themselves held in duties they temples the their office. where all perform Members of the male musical clergy of Mut include a tnf-dancer and possibly 4.3.1.6), (see as well as an overseer of singers of Mut, tnf-dancers also also a master of 78a hsy(w) imy-r n Mwt. The administrative offices relating to Mut, all of which are known from Thebes, include `(temple) scribes of the domain of Mut', sJ (hwt ntr) n pr Mwt, some with the 785 followers domain hry Mut', `master smsw 7Jrw'. A `lady the the of of of of n addition
781Held by a father and son known from statue Cairo CG 42221, Kees, Priestertum, 243-5. A date of the gyptische for by Jansen-Winkeln, II Takelot Osorkon II the monument suggested or was reign of either Biographien, 183-5,537. The office was probably at Thebes as that is where the monument was found. 7112 J. Quaegcbeur, `Documents Concerning a Cult of Arsinoe Philadelphos at Memphis', JNES 30 (1971), 269, Parker, Saite Oracle Papyrus, 30. 783The first is known from Karnak annals fragment 6a, dated by the cartouche Wsr-m3ft-R , which could belong to a large number of different kings during the Twenty-second and -third Dynasties, Kruchten, Annales, 56-8. The other is known from statue Lausanne Musee des Beaux-Arts Eg. 7, which was dated to the reign of Alexander the Great or the beginning of the Ptolemaic Period on the basis of stylistic de by Wild, Hor-ndfer des date H. `Statue Beaux-Arts that au musee of other monuments similarities with de Lausanne'. BIFAO 54 (1954), 173,181,217-19. This title follows after titles held for Khonsu of Thebes and Amun-7pt, which indicates that the Mut office was also held at Thebes. 78' The tnj-dancer is known from the mummy cartonnage of his wife, which was found at Thebes, has dated Twenty-second location to the to -sixth Dynasties by and was number, and museum unknown Quaegebeur, Rammant-Peeters, in Studia Paulo Naster Oblata II, 196. The possible master of tnf-dancers is recorded on a Saqqara sarcophagus mentioned by De Meulenaere, Surnom, 11-12, who dated it to the Thirtieth Dynasty, Quaegebeur, Rammant-Peeters, ibid. 198-9. The former gave the titles as `chef des danseurs de Mout la grande maitresse d'Icherou', which was followed by the latter, who suggested that the transliteration could be hry nf, but appear not to have been able to view the hieroglyphs, and neither has the present author. The office of master of singers was performed for 'Mut, foremost of the two horns of the gods'. Mwt hn(t) cbxy ntrw, Stela Louvre N. 315, which was allocated to the first Apis of the Twenty-sixth Dynasty by E. Chassinat, 'Textes provenant du Serapeum de Memphis', Rec. Trav. 21 (1899), 64-5. For the geographical location see Appendix 1.39. 7ES They include: a `temple scribe' on coffin Vienna, Kunsthistorisches Museum inv. 6268-70, which was dated to the mid to late Twenty-first Dynasty by Niwinski, 21" Dynasty Coffins, 177-8, Naguib, Le clerge feminin, 276. Scribes: a father and son are known from the priestly annals of Karnak from year two of Psusennes I and year 17 of Siamun, Fragment 3b, dated by the text to year 17 of Siamun, Kruchten, Annales, 47, Kees, Priestertum, 239-40. Ns p3-nfr-Hr known from fragment 3 of the annals of Karnak, dated in the inscription to year two of king Osorkon I, Kruchten, ibid. 45-6. A man known from his statue Cairo CG 42219, dated to c. 945-712 BC by Legrain, Statues III, 44-5. The two 1my-st-r mentioned above were also scribes of the domain of Mut, statue Cairo CG 42221, Legrain, ibid. 47-8, Jansen-Winkeln, gyptische Biographien, 183-5,537, Kees, ibid. 243-5. A scribe of the divine books of the domain of

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pr Mwt, is recorded, whose title may be connected with the female smswt Mwt (see below). 786 That man and his father were also builders or temple workers, k3wty, of the 787 hairdressers, Overseers in domain, Mwt. imy-r mnw, of goddess' also n pr officiated her temple at Karnak. 788 These either participated in the dressing of the cult statue, or, more likely, the preparation of priests and priestesses for duty. The men were shaved for duty, but it was different for females. The god's wives, for example, wear long wigs in depictions of them performing offerings, and a Ramesside tomb depiction shows a festival occasion in which the male priests were shaven headed, while the female 789 heavy wigs. musicians wore The female clergy of Mut included prophetesses at Thebes and elsewhere, as Thebes, like `third prophetess', hmt ntr 3at well as graded and specified prophetesses nw, a prophetess and a second prophetess of `Mut of the Birth House', hmt ntr 2-nw Mwt n pr-ms. 790 Another title held in the cult of the goddess was `mistress of the nurses of Mut', hryt mnrwt n Mwt, and whose purpose may have been to serve in the Birth House cult (see 4.3.5.1). 791 The female clergy of Mut also counted among its numbers a fairly substantial troupe of musicians, including shmt and hsyt-musicians of the choir of
Mut, sEmd3t-nir n pr Mwt, was included as one of the witnesses on the Saite oracle papyrus written in year 14 of Psammetichus I, Brooklyn 47.218.3, A7- 10, Parker, Saite Oracle Papyrus, 14, pl. 2. 796He is known from his offering table found in the Theban tomb of Montuemhat, dated to the Kushite Period by Barguet et al. ASAE 51,500-1, and from a block statue found at Karnak, from where the title of the father is also known, and which was dated to the reign of Taharqa by Leclant, Enquetes, 45,48. 788One, specified as !my-r . nw n Mwt nb(t) 7srw is the father of the owner of stela Cairo 2747, which states in its inscription that the owner was born in year 28 of Psammetichus I, R. EI-Sayed, `A propos de 1'activit6 d'un fonctionnaire du temps de Psammetique IA Karnak d'apr6s la stele du Caire 2747', BIFAO 78 (1978), 459-73. Another is known from stela BM 22914, dated to c. 600 BC by Munro, Totenstelen, 20,205, EI-Sayed, bid 472. 789 The scene in Theban tomb 19, belonging to Amenmose who lived during the Twentieth Dynasty, Cerny, deified Amenhotep I, J. `Egyptian Oracles', in R. A. Parker, A the shows an oracle procession of Saite Oracle Papyrus from Thebes in the Brooklyn Museum [papyrus Brooklyn 47.218.3] (Providence, 1962), 42, fig. 9. 790The prophetesses include Mwt-ndmt, the wife of PsusennesI. who could have held her offices in the cult of Mut at Tanis and Hnwt-t3wy, the daughter of Smendes I, who held office for Mut, lady of71rw, and is mentioned among the female clergy of Hathor, Kees, Priestertum, 163-4. Prophetessesoutside Thebes were the mother and two wives of the High Priest of Memphis Jd-sw-Nfrtm, who held that office during the reign of Sheshonk I, known from statue Cairo CG 741 erected by the High Priest, Daressy, Rec. Tray 18,46-8. C. Maystre, Les grands pretres de Ptah de Memphis (Gottingen, 1992), 165-7,35860. Kitchen, TIPS, 113-15. P. Pamminger, 'Das 'Schedsunefertem-Problem", CdE 69, fasc. 137 (1994), 35. See Appendix 137, Mut, Memphis, for where the offices were performed. Third prophetesseswere Hr-wbn, who held the office for Mut, lady of7. Jrw, and who according to Niwinski, 21' Dynasty Coffins, 131, was the daughter or granddaughter of the High Priest of Amun Menkheperre, and who Naguib, Le clerge feminin, 175,258, considered as the sister of the High Priest of Amun Psusennes11,and 3st-m-hb who was married to the son of Pinedjem I, Kees, Priestertum, 163-4. The prophetess of the Birth House is known from papyrus Cairo JE 40016, dated by De Meulenaere, in Studia Paolo Naster Oblata II, 27, and the second prophetess was the sister of the High Priest PsusennesII, Naguib, ibid. 175. 791 Its only known holder was the wife of Herihor, Ndmt-Mwt, and it is given to her in a scene depicting her in the temple of Khonsu at Karnak, Naguib, Le clerge feminin, 230-2,256.

787 48. The meaningof k3wtywas provided by Leclant, Enquetes,

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Mut (lady of7Jrw), n p3 r3 n Mwt, a hsyt-musician of all of Thebes, Amun, Mut and 792 flutist, These were Mwt. Hnsw, Mwt, Khonsu, hsyt n nbw W3st7mn, and a wdnt n holding but `first led by the of one woman office a male clergyman, probably generally hryt hnrt Mut Khonsu', Amun-Re, harim the and of wrt of musicians great mistress of 793 known. is Hnsw, also tpyt n 7mn-R' Mwt Another group of females officiating in the cult was the followers or servants, Jmswt, of Mut. These followers of Mut have been found recorded on a number of 794 inscribed decorated These and are with mirrors mirrors, a private statue and stelae. in front Mut. Munro holding the of goddess standing a mirror, scenesof a woman function female `semi-official' denotes within the priestly the title that a suggested hierarchy, becauseof a text which states that a woman served, smsi, in the daily temple 795 further festivals. He in the argued that their special attribute, the mirror, cult and Thus beautification dressing link the goddess. of making the . mswt and with suggests a Mwt the female ritual dressers of the goddess. One earlier inscription helps to strengthen Munro's argument as it contains a text that states: `I followed Mut, sms(.i) Mwt, beautiful. '796 In her temple, the every(thing) with relation to this adorning mistress of it listed her been have lady it title, to actual as was not an with seems not particular
792 Shmt-musicians included the wife of the owner of statue Cairo CG 42206, dated as contemporary with Osorkon II because another statue of her husband carries the cartouches of that king, Legrain, Statues III, 15, Jansen-Winkeln, gyptische Biographien, 25-6,441. She is also mentioned on another statue of her husband, Cairo CG 42207, and there she is named shmt n Mwt nb(t) 7Jrw, Legrain, ibid. 17. Another was the grandmother of the owner of a block-statue found at Karnak, which has been dated to the reign of Taharqa by Leclant, Enquetes, 45,48. hsyt-musicians included: Nsy-t3-nbt-t3wy, National Museum of Natural History, Smithsonian Institute, Washington inv. 154955 and 364998, dated to the middle of the Twenty-first Dynasty by Niwinski, 21' Dynasty Coffins, 179, Naguib, Le clerge feminin, 253. Hnwt-t3wy, coffin Cairo CG 6048-52, dated by mummy-braces with the name of the High Priest of Amun Menkheperre, Niwinski, ibid. 122, Naguib, ibid. 257. The hsyt-musician of all of Thebes was N3-ny, known from coffin Metropolitan Museum of Art New York, inv. 30.3.23-25, according to Niwinski, ibid. 161, she was the daughter of the High Priest of Amun Herihor, Naguib, ibid. 253. The flutist was Hnwtt3wy, the daughter of the High Priest of Amun Pinedjem I, coffin Cairo JE 49100-2, Niwinski, ibid. 132, Naguib, ibid. 160,257. 793She is known from coffins Cairo CG 61030-1, Daressy, Cercueils des cachettes, 110-33,134-71, Naguib, Le clerge feminin, 250. For the date see 2.2.1 notes 84,117. For the harim of musicians see 4.3.1.1. 79`Some of these were found at Mit Rahineh, e.g. Cairo CG 44076,44077,44078, one found at Edfu, and others whose origin is unclear, e.g. BM 49729,51067, Louvre E 10598, as well as two found in Greece, one on Samos and the other Perachora. Munro suggested that these mirrors had come to the various places from Thebes, as loot from Persians plundering temples, and selling things on, but also through have been The dated on stylistic grounds ranging from c. Greek `tourists'. mirrors trade to nine native 700 to c. 550 BC by Munro, ZS 95,92-100,109. Stela BM 347, has a depiction of a lady servant of Mut holding a mirror before Re-Harakhte, and stela Cairo JE 46916 gives the wife of the stela-owner the title Mwt, Munro, ibid 94-6. S`mswt 793 The text is found on the base of the statue of a singer from Mendes, Munro, ZS 95,103-4. He gave no museum location or number. 796 Statue Cairo CG 42206 from the Karnak cachette. The text also states that the lady was the gyptische I, Jansen-Winkeln, Biographien, 25-8,443. Sheshonk granddaughter of

167

beautification Mut, between . the it but and msw, of a connection suggests other titles, the goddess.
43.1.9 Wadjet

Few temple officials attachedto the cult of Wadjet are known. The evidencethat 797 Nbyt', Pe. A `Wadjet, includes two of and of masterof mistress of prophets survives deputies,hry idnw n W34t,(seealso 4.3.1.8), and an hryp were both attachedto her cult 799 798 festival in Sed One Buto. functioned the latter The Imet. ceremonies at probably at 800 is known. W34t, hwt Wadjet, also temple the ntr sSn of of scribe
4.3.1.10 Nekhbet As with Wadjet, the evidence for the cult officials of Nekhbet is scant. First and fathers, known from it 2-nw, hm the tpy, as gods are as well ntr, ntr prophets, second 801 but later only prophets without grades and prophetesses are known, Kingdom, New 802 Pe. from El-Kab, Hierakonpolis and

797 The first is known from statue Cairo JE 38012, originating in Herakleopolis and dated to the reign of Psanunetichus I by Habachi, ZAS 90,49. The second is known from Louvre E 11377, but the title comes from a piece in private ownership, Gauthier, ASAE 22,154-5. The man was dated to the reign of Psammetichus II by De Meulenaere, Surnom, 8,27-31. 798 The master of deputies is known from door hinge Cairo JE 38261 with the cartouches of Wsr-Mart-R(' fig. 3. The title of hry p was held by the owner of 72,200, JEA Spencer, (II), Spencer, 7wpwt stp-n-7mn Serapeum stela IM 4129, and the owner and his father had basiliphorous names formed on those of Amasis and Psammetichus, and Vercoutter, Textes biographiques, 105-7, dated it on stylistic grounds to year 4 of Darius I.

799 BIFAO 62,167, and R. El-Sayed,`Au sujet de la statueCairo CG. This was arguedby De Meulenaere, 662', BIFAO 77 (1977), 103note 2. 800 He is known from a statuefragmentin Cairo Museum,unknown number,found at Tell el-Farain,and by D. B. Redford, `Notes Some Inscriptions from date Saite to grounds on on stylistic an early attributed Tell el-Far'in', 18-22,in M. V. Seton-Williams, `The Tell el-Far'in Expedition 1968', JEA 55 (1969), 5-22, Von Knel, Pretres,223.
801 The first prophets include Setau who lived during the reign of Ramses III, and his father, and the Gardiner, A. H. Goddess fathers his `The Nekhbet sons, were at the Jubilee and god's prophet second Festival of Ramses III', Z4S 48 (1911), 50-1. They probably held office at El-Kab. 802 The prophets: the one attached to her cult at El-Kab is known from Serapeum stela IM 4112, dated to sometime after Psammetichus I or Apries came to the throne, because the owner had a basiliphorous biographiques, Textes 93-7. See note 759 for details on Vercoutter, formed their on prenomen, name dating by basiliphorous name. The title was probably held by the owner of the stela but the text is damaged where it is mentioned. (The same stela also mentions cult officials of Isis and Sekhmet). The one attached to her cult at Pe is the aforementioned man who was also a prophet of Wadjet of Pe, known from Louvre E 11377, but the title comes from a piece in private ownership, Gauthier, ASAE 22,154-5. For the date see above 4.3.1.9 note 797. The prophetesses include the wife of the High Priest of Amun Pinedjem II, 3st-m-hb, who held the title for Nekhbet of El-Kab, coffin Cairo CG 61030, Naguib, Le for date. 84 2.2.1 Another feminin, 166-7,250, the note see was Nsy-t3-nb-Owy, the daughter of the clerge High Priest of Amun Pinedjem II, who held it for Nekhbet of Hierakonpolis and was also a prophetess of Min, Horus and Isis at Akhmim, coffm Cairo CG 61033, Naguib, ibid. 253, which was dated on stylistic grounds to c. 960-930 BC by Taylor, `Theban Coffins' 11,97,115. A third was 13-.d-,Unsw, who held

168

4.3.1.11 Neith
The clergy, like the rest of the cult of Neith, was studied by El Sayed and he in included her that men and women, the Old Kingdom, and a few scattered cult showed 803 her became Evidence in Kingdom. Middle the of cult personnel more examples 804 first In in New Kingdom. the the millennium most evidence of the extensive deity, from from Sais, Neith the the where goddess was main and comes priesthood of the Twenty-sixth Dynasty, whose monarchs came from the town and favoured the before from known however, Prophets and after that period, and also are goddess. 805 in Fayum. Hermopolis Parva, At Sais Hermonthis Thebes the and and or possibly at hm Neith, 1my-r temple the of ntr, as well as prophets of an overseer of prophets of specific aspects of the goddess, such as of `Neith the cow', Nt iht, and `the fabrics of 806 There is some evidence of servants, hm, attached to Neith', mnht Nt, are also known. her cult in the Fayum. 807
known from hdt, is for Nekhbet a coffin with unknown location which was the and one', office white by Niwinski, ibid. 181, Naguib, ibid. 262. dated to the Twenty-first Dynasty 04El-Sayed, Neith I, 165, her priesthood included a prophet, as well as second prophet, of her cult at either Thebes or Abydos, while at Sais a singer, a sistrum player, a scribe, weavers and their supervisors, and a `master of secrets of the temple of Neith' and some different kinds of temple supervisors are known. 805El-Sayed, Neith I, 166-7. They including a chief of the Ma, Osorkon, known from amulet Louvre E 10943, El-Sayed, Neith II, 404. The object was found in the western Delta, and it is unclear where he held that title, but it could have been at Sais. The future king Tefnakht held the title prophet of Neith, lady of Sais, recorded on the Piye stela, Cairo JE 48862, El-Sayed, ibid. 406. A Saite example was a man who from known I, dead Psammetichus the statue Louvre 663, El-Sayed, ibid. 436; Sais, was also a prophet of 230; Neith 1,180-1. The potentially Theban priest is 73j-hrw p3-t3, mentioned on sarcophagus Cairo CG 29306, which belonged to a man who served him and on his own sarcophagus, Cairo CG 29306, which has the date of year 15 of Nectanebo II, and he also held titles in the cult of Sekhmet, El-Sayed, Neith II, 476, Von Knel, Pretres, 112-14, J. Baines, JEA 78,241-57. He may have held this office at Thebes or Hermonthis because his titles are on this monument organized so that all his Hermonthite offices follow does Neith the the then office, which not have a geographic location, followed by a after other, comes one Theban office, but it is by no means certain. One prophet is known from a Tarente Museum libation vase, dated to the seventh century BC by El-Sayed, ibid. 455. This object was found at Tell el-Baqlieh, where ancient Hermopolis Parva was situated, and it is therefore possible that the office was held there. The Fayum prophets include one known from a monument at Hawara, another known from his canopic jars, both dated to c. 664-525 BC, sarcophagus Cairo CG 31154, dated to c. 664-343 BC, and the sarcophagus of rnh-rw, dated to c. 380-343 BC, all dated by El-Sayed, ibid. 450-1. Hob The overseer of prophets was the owner of statue Cairo CG 672, El-Sayed, Neith I, 167; II 433; Sais, 73-7. He is called 97h-1b-R, presumably after Psammetichus I or Apries. See note 759 for details on dating by basiliphorous name. Prophets of Neith the cow can be found on statues Cairo JE 34043, Vatican 167 and Brooklyn Museum 60.11, all discussed and dated to c. 664-525 BC by El-Sayed, RdE 28,100-1. See also 2.12.1. The prophet of the fabrics of Neith is known from statue Cairo CG 662, dated to the end of the Saite Period on the basis of the style of its carving and inscriptions, as well as the names Tefnakht and Necho held by the dedicator and his brother, by El-Sayed, BIFAO 77,102-9. 807 One is known from canopic jars found at Hawara, W. M. F. Petrie, Kahun, Gurob and Hawara (London, 1890), pl. XXIV, others from statue Walters Art Gallery Baltimore 669, which was dated to c. 664-525 BC by Limme, CdE 47, fasc. 93-4,97-9, and stela Brussels E. 3468, from the Serapeum in

803 El-Sayed,Neith I, 163-5.

169

A number of other clerics officiated at Sais during the Twenty-sixth Dynasty: 808 hry-hbt, Neith, hry in the temple of including an overseer of lector-priests as well as `masters of secrets of the temple of Neith', hry sJt3 n hwt Nt, attached to a number of 809 Sais. A substantial number of men held the different temples erected to the goddess at during hrp-hwwt, Neith', the title `director a prominent priestly temple the title of of Saite Period, which seems to have held similar functions to the web-priests in other 810 in her hsy, tnfy-dancers In there and were singers, addition to these priests places. 811 included Neith The scribe, sJ, overseer of granaries, administrative offices of cult. for female The doorkeeper, fry-x3.812 participants evidence Imy-r Snwtwy, and surviving 813 Thebes. At Sais Sais in the cult of Neith includes two prophetesses, one at and one at 814 hryt hndt. Masters ihyt-musicians weavers, of and weavers, there were also many

808One is Gm-n f-Hr-b3k the owner of sarcophagus Turin 2201, dated to c. 664-252 BC stylistically by Buhl, Late Sarcophagi, 198, and on the basis of the titles of its owner by El-Sayed, Sais, 114-15,128-9. 89E1-Sayed, Neith I, 169-72. One was the owner of statue Dobree Museum, Nantes 1255, dated through Sais, ibid. I, 172; I1429; 160-4. See Necho, El-Sayed, formed basiliphorous on the owner the name of 43.1.6, note 759 for details on dating by basiliphorous name. Another was the owner of statue Ny Carlsberg Glypothek 947, El-Sayed, ibid. I, 172; 11430; Sais, 225. Other monuments belonging to this II. Psammetichus inscribed the of cartouches with man were 810El-Sayed, RdE 28,97-110, gave a large number of examples of such priests, including the owner of living dead king Amasis, thus the the sometime after Florence 1784, of a prophet also was who statue death of that king, as well as his father, El-Sayed, Sais, 111-12,132-3. Another two are the owner of El-Sayed, Sais, 153-7. The monument is dated by the his (289) 71 Paris Museum, son, Rodin and statuette basiliphorous name of the father of the statue owner which was formed on Psmtk, El-Sayed, Neith I, 173. See note 759 for details on dating by basiliphorous name. 81' A singer and two dancers of Neith are recorded on a statue found at Sais and kept in the Cairo Museum, El-Sayed, Sais, 28, El-Sayed, Neith 1,176; 11443. Probably the same object was mentioned also by Quaegebeur, Rammant-Peeters, in Studia Paulo Naster Oblata II, 197. % 812 The owner of sarcophagus Turin 2201, dated to the Saite Period stylistically by Buhl, Late Sarcophagi, 198, and on the basis of the titles of its owner by El-Sayed, Sais, 114-15,128-9, he was also a lectorin Athens Museum, El-Sayed, Neith The 1,175-8. Neith El-Sayed, of a statue owner the goddess, priest of I, 177; 11447; Sais, 271-2. He has a basiliphorous name formed on Psammetichus. See note 759 for details on dating by basiliphorous name. Two doorkeepers of the temple of Neith lived during the reign of Tefnakht and are known from a donation stela of year eight of that king, El-Sayed, Sais, 43-4,48; Neith 1, 175-8. 813 The one at Sais is a daughter of Necho II who was recorded on statue Cairo CG 658, which carries the 179; 11429; Sais, The Theban lady is known Neith I, 93-100. El-Sayed, II, Psammetichus of cartouches from statue Cairo JE 49157, found at Karnak and dated to c. 664-525 BC by El-Sayed, Neith I, 181; II, 449. 814 The musicians include: the mother of the owner of sarcophagus Turin 2201, dated to c. 664-252 BC basis of the titles of its owner by El-Sayed, Sais, 198, the Late Sarcophagi, by Buhl, and on stylistically 121-2,128-9. Another is the wife of the owner of statue Ashmolean Museum 1131, which is dated to I Psmtk-s3-Nt his father Psammetichus the owner was as called and the was called of reign after sometime W3h4b-Rr mry-Nt, El-Sayed, Sais, 149-50. See note 759 for details on dating by basiliphorous name. The Sais, Museum, Paris 71 (289), El-Sayed, 156-7. For the date see above Rodin the of statue owner wife of Louvre 663, El-Sayed, Sais, 230; Neith I, 178-80. The The 810. the statue of evidence owner wife of note impersonal include: Neith mention on the sarcophagus of Ankhnesneferibre, Sanderan the of weavers of Hansen, Anchnesneferibre, 68, El-Sayed, Sais, 188; Neith I, 180; 11411, and coffin Cairo CG 41006, ElSayed, Sais, 188; Neith 1,180; 11,471. Three specific weavers of Neith were the wife and daughter of the

Memphis, datedto the beginning of the Twenty-sixth Dynasty on the basisof stylistic and textual Fayum between link the this Limme ibid. the 103-9. office and area. by Limme, suggested evidence

170

815 known. 4.3.5.2) hndwt, attachedto the Rs-Nt and1Vh-Nt(see respectively,are also
4.3.1.12 Serket In the New Kingdom there were prophets of Serket, but these are not in evidence Instead there is evidence of a `directress of the temple of in the following period. 816 817 had that hwt Srgt, Serket', ssmt she other priestesses or priests which would suggest to direct. There are also `servants of Serket', hm Srqt, which according to Von Knel (see below) but hrp Serket for be title the which seems of could an alternative writing 818 in That held the be title likely the to cults of other goddesses. to servant parallel more is indicated by `overseer Serket in the an of singers of of cult music also played a role 819 hsyw hwt Srqt Qdm. imy-r m the temple of Serket in the Qdm nome', Serket further had two specialised branches of priesthood, both of which have 820 They were the hrp- and the s3- priests of Knel. been discussed in detail by Von Serket, who functioned as healers and magicians, including aiding the repelling of 821 (see 4.5.1). IIrp had Apophis, and combating the venom of snakes and scorpions also Serket. Since `chief belongs the `one to' of utilizing the power or the meaning of who Sekhmet involve did these priests acquired that the as of risk same not of this goddess their powers through the identification with, rather than the pacification of, their
Neith I, 180; II, date, El-Sayed, Sais, 261; 440, CG 1269, Cairo and the of uncertain owner of statue date by Sais, Saite El-Sayed, 263; Neith I, 180; II, 11472, Berlin a allocated the statue owner of mother of 440. 815 One is known from statue fragment Stockholm 84, of uncertain date, El-Sayed, Sais, 190,263, another date 664-525 by BC G. Cairo a of c. was allocated and which no. museum unknown statue with on a Daressy, `Notes et remarques' Rec.Trav. 14 (1893), 183 no. 81, El-Sayed, ibid. 190,254-5.

816 An examplecomesfrom the ThebanTomb 20, most likely from the reign of ThutmoseIII accordingto Von Knel, Pretres, 229. 817 This evidenceis statueCairo JE 34043, Gauthier,ASAE 22,88-9,106-7. F. Von Knel, 'La "directrice du chateaude Serket"', RdE 39 (1988), 210-11, gave the transliteration. The owner of the statuewas is Dynasty, he likely have been Twenty-sixth date to W3h-lb-R , the as named a of gives which called dating by basiliphorous for details See 759 king that on name. note name. a with after
818 The servant is the father of the owner of stela BM 511, who had other titles linking him to Sais, ElSayed, Sais, 23 8-9, and who was dated to the reigns of Necho II, Psammetichus II or Apries by Von Knel, Pretres, 215-20 and another one known from a fragmentary monument seen on the art market 1973 by A-P. Zivie and which was allocated a Heliopolitan provenance on the basis of the titles held and a date of c. 664-525 BC by Von Knel, ibid 220-1.

819 He was also an overseerof singersof Necho I, and is known from his statue,which was in the of Andrea de Baumont-Bonelli in Naples, H. De Meulenaere,'Une statuetteegyptiennea possession Naples', BIFAO 60 (1960), 117-21,127-8, EI-Sayed,Sais, 239-40. 820 Von Knel, Pretres, 163-231,284-305.

821 Von Knel, Pretres, 284-6, suggested that the goddess' name actually means 'the one who causes breathing' and that that was a reason for her being especially apt at combating venomous animals. The function of the hrp is also clear from papyrus Brooklyn 47.218.138, which stated that they read texts designed to repel venomous reptiles, and which was dated to c. 664-404 BC on palaeographical evidence by Von Knel, ibid 196-7.

822Urp-priests and overseers, imy-r, of hrp-priests of Serket are known from c. goddess. 664 BC onwards, but no evidence of either survives from the Third Intermediate Period. 823 The s3-priests of Serket is a much less well documented group, whose role is indicated by the name: they were `the protection of Serket', encompassing the 824 behalf. her function Their the given on as protection and goddess, protection of 825 healers is indicated by papyrus Ebers. A small number of s3-priests and an overseer, 826 imy-r, of s3-priests of Serket are known from the period under study.

4.3.1.13Maat
The knowledge of clerics of Maat in this period is almost exclusively limited to 827 Maat Thebes. A small number of prophets of are recorded. Further titles held there hry `master father', `god's It of secrets', s. t3, and `scribe of the temple of ntr, were Another title found at Thebes is `master of doorkeepers of Maat', sf hwt-ntr M3rt. 828
822Unlike the wrb-priests of Sekhmet discussed in 4.3.1.6 above, Von Knel, Pretres, 284. 823 Von Knel, Pretres, 292-3. One is known from his statue Vatican 166, and Von KAnel, ibid. 193-5, on the basis of his titles, suggested that he lived in Sais, and suggested a date of c. 664-525 BC. Another is the owner of Heliopolis tomb 1, called Psmtk-snb, and his titles are known from the sarcophagus found in the tomb, Von Knel, ibid. 195-6. An overseer was the owner of the canopic jar Copenhagen National Museum 42 called W3h-Ib-R, Von Knel, ibid. 196. See note 759 for details on dating by basiliphorous name. Another is Wn-nfr known from his tomb at Saqqara who was also a prophet of Nectanebo II the falcon, 73j-hrw p3-t3, mentioned on sarcophagi Cairo CG 29306 and 29306, who held offices in the cults hrp-priests Neith including Sekhmet deities, also a overseer was of and of Montu of Hermonthis, of many Von Knel, ibid. 112-14, see 4.3.1.6.

826 S3-priests were the aforementioned owner of statue Vatican 166 and the owner of Heliopolis tomb 1, 193-6. Von Knel, Pretres, See above note 823 for the dates. The hrp-priests Serket, of also were who overseer is known from his sarcophagus from Saqqara, kept in the Chicago Field Museum and dated to the reign of Nectanebo II by Von Knel, ibid. 230-1. 827 The title is recorded on statue Cairo CG 42225, which carries the cartouches of Osorkon II and was found in the Karnak cachette, Jansen-Winkeln, gyptische Biographien, 117-20,496. The owner of statue Cairo CG 42229, which carries the cartouches of Wsr-mart-Rr Osorkon, and his father and son were given the title `prophet of Maat, daughter of Re', Jansen-Winkeln, ibid. 205-7. The vizier Ns p3-q3-Iwty was also a prophet of Maat at Thebes, which is recorded on a statue carrying the cartouches of Sheshonk 111, Cairo CG 42232, found in the Karnak cachette, Jansen-Winkeln, ibid. 210-13,558. Two more were a son and his father who also was a prophet of Amun at7pt-swt, known from statue Cairo JE 37866, found in the Karnak cachette and dated to the reign of Shabaka by Leclant, Enquetes, 4-7, J. Leclant, 'Le pretre Pekiry et son fils le grand majordome Akhamenrou', JNES 13 (1954), 162-9, the son was the father of the majordomo of the god's wife Shepenwepet, 3h-7mn-rw. 828 it ntr Mart Tim in W3st,known from his coffins Cairo CG 6249-53, dated to the middle of the Twentyfirst Dynasty by Niwinski, 21' Dynasty Coffins, 126, Naguib, Le clerge feminin, 280. The master of secrets is known from Theban stela London BM 8504, dated to c. 650-630 BC on stylistic grounds by Munro, Totenstelen, 220-1. The scribe is father of the owner of Theban stela Bologna 1949, stylistically dated to c. 650-630 BC by Munro, ibid. 211, G. Vittmann, 'Zu den thebanischen Totenstelen der 25. and 26. Dynastie (Korrekturen and Ergnzungen zu P. Munro, Die sptgyptischen Totenstelen [gFo 25] 187-228)', Orientalia 47 (1978), 8. This man was also included on the Saite oracle papyrus Brooklyn 47.218.3, M 11, written in year 14 of Psammetichus 1, Parker, Saite Oracle Papyrus, 27, pl. 14.

824 Von Knel, Pretres,299. 825 Von Knel, Pretres,36-7,230,250-3,299.

172

829 R. A prophet of Maat is also known from a Maat, daughter of Re', hry iry-c3 M3t sat 830 divine booth' `scribe the The from Akhmim. of of and wrb-priest, offices stela `overseer of the shrine of the domain of Maat', wlb sl sh-ntr imy-r pr n M3"t, were held 831 in New Kingdom. by one man the

4.3.1.14 Temple officials; summary Tables 5,6,7 and 8 (pages 174 and 175) only include titles that are attested to known individuals, but the various overseers and masters (except for the master of individual have had is than title) one whom would more a specific priestly secrets which they supervised, even if no direct evidence of these people survives. It is also probable that in the caseswhere a fourth prophet is known, a first, second and third prophet 832 have existed. would also The highest-ranking priestly office was the prophet, with those given a rank below fathers them the those and were god's number, no with above number serving 833 held in Of titles, these the was all the cults except that of prophet and wCb-priests. Serket, while well-known titles such as web and god's father are less widely attested. Master of secrets is the second most prominent clerical office. There were a number of held in in the were only which one or a small number goddess cults, specialised offices include hrp-hwwt Neith, in held The the the web of the only one cult of ones of cults. Sekhmet, the hrp and s3 of Serket and the hpt-wd3t, imy-st-c and fmswt of Mut. Those held in few cults included imy-ist of Tefnut and Hathor and the whm-prophet of Isis and Hathor. In the cults of Hathor and Mut officials attached to phyles are known, which both to the type that the applied was cults of male and of organisation same shows female deities.

$29 This is held by the father of the owner of stela Berlin 893, allocated a Theban origin and dated to c. 620-580 BC on stylistic grounds by Munro, Totenstelen, 218, pl. 9, fig. 35. Vittmann, Orientalia 47,10, read the title hry wn M31?. 831 He is known from stela Cairo JE 91927 which was found in the temple of Maat at Karnak and dated by its inscription to year seven of Ramses VI, P. Vernus, `Un texte oraculaire de Ramses VI', BIFAO 75 (1975), 103-8. All three of the titles were held in the cult of Maat, as another part of the stela names him from A Maat. the same temple also mentions the same man and specifies that the scribal stela of wcb office was held in the temple of that goddess. 832 Exceptions to this rule can be found at Thebes, where the office of First Prophet of Amun at Karnak stood empty at times, Kitchen, TIPS,480, table 13, but that probably related to the prominent political role held by that office, something which appears not to have been the case to the same extent with the female cults.

830 313-14. StelaCairo CG 22141 stylistically datedto c. 550 BC by Munro, Totenstelen,

833 W. Helck, 'Priester', LA IV (Wiesbaden,1982), 1084-97,H. De Meulenaere,'Priester(tum)', LA IV, 1097-8.

173

Table 5. Prophetsand gradesand typesof prophets.

hm ntr Isis hm ntr tpy hm ntr 2-nw hm ntr 3-nw
hm ntr 4-nw

Imy-r hm ntr

hm ntr whm

Ne hth s
Nut

Tefnut
Hathor

Sekhmet
Bastet Mut Wadjet

Nekhbet
Neith

Serket
Maat

Table 6. Male clerical titles.

it ntr Isis
hry ss imy-r wrb

wrb

hm

imyist

idnw

hry idnw

phyle

Ne hth s
Nut Tefnut Hathor Sekhmet Bastei Mut Wad'et Nekhbet Neith Serket Maat

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Table 7. Male musical and administrative offices.

hry tnf

tnf

hsy

imy-r hs

SS

iry-l'3

hr iry.y

Isis

Ne hth s Nut
Tefnut Hathor

Sekhmet
Bastet Mut Wadjet Nekhbet

Neith Serket
Maat

Table 8. Femaleclerical and musical offices.

hmt ntr

hmt ntr 2-nw

hmt ntr 3-nw

ihyt

smcyt

hsyt

hr(yt) hs t

shmt

ihbt

Isis

Ne hth s
Nut Tefnut Hathor Sekhmet Bastet Mut Wadjet Nekhbet Neith Serket Maat

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The goddesses,like the gods, had more male than female clergy, as would be held in Egyptian basis the men generally society, greater prominence of expected on the known females functioned In they the in are cults where the archaeological record. and Prophetess was a non-musical office, which as prophetesses,musicians and singers. indicates that it was possible for some high-ranking females to obtain positions of 834 female derivation is The in importance a simple of the male title, the cult. word used female the indicates they versions of same and that was male signified what which thing. There is also evidence of female officials serving on the same terms as their male 835 counterparts.

One other femaleofficial not specifically attachedto the music making for the in function Her Hathor. to that office was related of the of adoratress was goddesses in in She 4.2.2). temple those (see Amun rites, especially participated of god's wife 836 involved in the perpetuationof life and the maintenanceof the world order.
Evidence of many cult musicians survives, both male and female, showing that Naguib hsy(t) important the the the goddesses. cults of studied aspect of music was an 837 findings her appear applicable to the goddess cults. and sm5ytmusicians of Amun and She found that the hsy(t)-musicians, male and female, sung or recited the `leading basis that they the in litanies the and were appointed on of the cult rituals, of voice' but lay-clergy the The Jm5yt-musicians were sung chorus parts, and meanwhile skill. festivals. They have been included may and some rituals at probably participated only in the cult because of personal devotion to the deity. The ihyt and shmt musicians litanies, in the the singing and complementing reciting of cult, presumably played sistra hnrt female Isis, The had ihbt of was a priestly office wrt nt a similar role. and the 838 involved in the cult music. As Naguib argued, the hnrt was a name for a secluded
934 Naguib, Le clerge feminin, 239-40, stated that she could see no reason for the argument that the title function. honorific actual without and was 835 There is Old Kingdom evidence of a female wrbt belonging to the priesthood of Tehna, getting paid the same as a man in the same office, H. G. Fischer, 'Priesterin', L IV, 1101. A. M. Blackman, 'On the Position of Women in the Ancient Egyptian Hierarchy', JEA 7 (1921), 24-7, provided a number of have to female appear served on equal footing to the men or performing who officers priestly examples of His includes than singing. evidence or an Old Kingdom official whose music playing ritual actions other depiction the daughter same conditions, on a as priests of a woman offering appointed all were sons and wine to a god in the tomb of the Nineteenth Dynasty king Amenmesse, and the Canopus Decree for the cult of Berenike which states that the Jmrywt-musicians who were also wcbt-priestesses should perform image Berenike. for, to, the of corn and present music 936 Naguib, Le clergefeminin, 214-16. 937 Naguib, Le clerge feminin, 201,232- 9. Her argument was based on the Theban clergy of the Twentyfirst Dynasty. Fischer, L IV, 1102, argued that the musicians were organised into phyles in the same way as the clerical offices. 938 Naguib, Le clerge feminin, 188-201.

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troupe of female musicians attached to a deity, and the wrt was the leader, who is however, known This for any of the other the office not supervised other musicians. goddessesand their musicians may therefore have been led by another member of the in Serket Mut for there were overseers of hsythe cults of and clergy, example musicians. The tables indicate that the cults of Isis, Hathor, Mut and Neith were the most extensive and the evidence is fairly uneven, with very few officials known for Nephthys, Nut, Tefnut, Wadjet and Nekhbet. This could indicate that these cults were celebrated in a different way. This is unlikely however, due to the character of the Egyptian temple cult, the purpose of which was the satisfying of the deity through rituals and offerings (see also 4.3.3). The explanation may instead be that in these cults the prophets undertook the performing of offerings and rituals as well as the hypothesis This would presumably only work for smaller accompanying singing. temples. In towns where other types of evidence show that goddessesheld the role of local deity, Nekhbet Tefnut Thinis, at such as of El-Kab, Bastet of Bubastis, primary Wadjet at Buto and Sekhmet at Memphis (for all see Appendix 1) a lack of evidence is lack than the a of priests. This is indicated by the wealth of cause, rather probably material regarding the cult of Mut at Thebes, unearthed by extensive archaeological and scholarly work. Support staff such as scribes and doorkeepers would presumably not have been absolutely necessary in the smaller establishments, as their income and its by have been the clergy-men, especially if some were managed redistribution could literate. The relatively small number of overseers and high priests may be explained by the high officials of a goddess in a regional centre supervising the clergy of a number of temples in the surrounding area. This may be the case for example with the first prophet have Isis Behbeit, also supervised her priests at Busiris. at of who may The priestly office was not necessarily an expression of the holder's personal allegiance to a deity, as the priesthoods were paid occupations. It is however probable that the deity providing employment became a favourite. The family tradition of an office handed down through the generations could have resulted in a special affinity with the deities related to those offices.

4.3.2 Cult geography This discussion of the cult geography of the goddessesis based on the evidence presented in the geographical list in Appendix 1 and summarised in Maps 1 and 2. It is

177

limited to towns and areaswhere the evidence of cults of the goddesseshas been identified from within the period of 1070 to 332 BC. Other places where cults are known from before or after this period have been omitted, because of the limits of the if it is the thesis, possible that those cults were active within the temporal even scope of limits of this study. The aim is to show the distribution of the individual goddesses' cults and to compare these with each other. The evidence this examination is based on includes the physical remains of temples and inscriptions indicative of temple cults. Few temples dedicated to a goddess built in this period survive, but they include that of `Isis, mistress of the pyramid' at Giza (Appendix 1.40) and the temple of Bastet at Bubastis (Appendix 1.51). Remains of known, functioning temples to are also such as the already extensions and additions temples of Nekhbet at El-Kab (Appendix 1.3) and Mut and Maat at Karnak (Appendix 1.9). Some evidence of temple buildings which have later been built upon, or include Period Examples Graeco-Roman during the also survive. substantially extended, the temples of Isis at Philae (Appendix 1.1) and Behbeit el-Hagara (Appendix 1.60). The textual sources for the geographical distribution of the cults include donation stelae, which are very informative as the donations recorded on them were is in Geographical the texts. temple, to mentioned which a specific generally made in dwells X', `who X' `lady attached to representations of and as of epithets, such doubt leave if they as to what type of cult they referred often even goddesses are useful to. Additionally, geographical lists in temples provide this type of evidence. The Hibis temple sanctuary, decorated during the reign of Darius I (see 2.1.3), contains an extensive list of deities, many of whom were supplied with geographical epithets. Similar lists are found on some naoi erected during the reigns of the Thirtieth Dynasty kings. Comparable material is also found in temples from the New Kingdom and the 839 Papyrus lists, such as papyrus Harris I, which records donations Periods. Ptolemaic made by Ramses III to various cults, and the onomasticon of Amenope are also illuminating. 840 The onomasticon of Amenope, probably written at the end of the
839 The New Kingdom lists include one from the reign of Ramses II at Abydos, and another from the Medinet Habu temple of Ramses III and a Graeco-Roman list can be found in the Edfu temple, Gardiner, AEO 1,47-9,53-4,58-61, C. Nims, `Another Geographical List from Medinet Habu', JEA 38 (1952). Another useful temple list is a goddess hymn, the so-called Karnak goddesses list, dedicated to the victorious Thebes, and listing a large number of goddessesand geographical locations they were connected to, inscribed in versions from the reigns of Ramses II, III and XI at Karnak, W. Helck, Die altgyptischen Gaue (Wiesbaden, 1974), 18-23. 840 Papyrus Harris I also has museum no. BM 9999, P. Grandet, Le papyrus Harris II (Cairo, 1994), Gardiner, AEO 1,54-5.

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Twentieth Dynasty, consists of a long list of offices, animals, plants and other objects, in Egyptian from list, towns, to and of some casestheir north, south and a arranged 841 Twenty-first dated the deity. Gardiner to the the period of manuscripts surviving main to -third Dynasties on the basis of their hieratic. This means that the text reflected the its but that they content was considered relevant composed, were earlier period when date. later The for to reasonably strict south to at a one or another reason, copy enough, it deduce least list to its at possible approximate also makes geographical north order of locations for some towns not yet identified in the landscape. It has been argued that the lists of the Graeco-Roman temples so closely mirrored the pharaonic lists that they are likely to be descriptive of earlier situations rather than the contemporary organisation of 842 The same may be the case for the Hibis sanctuary list and the the country. onomasticon, but it seems probable that they meant something to the people who decided on their repeated copying or inclusion on the temple walls. One such meaning may be that the cults described were still active. The most important textual source for cult geography is priestly titles, especially those that include a place-name epithet of the goddess. This is because they clearly location. in When is had the temple that the named such an epithet cult a goddess mark location inscription location to the the clues the geographical can provide of of missing, the cult, as the place where the monument was erected is likely to be in the vicinity of held by indications held. Other the titles officers can also the give of office was where the area where they were active. This is not always the case however, as some high-in different for T3j-hrw held individuals towns, example offices p3-t3, many ranking in Dynasty, lived during Thirtieth times the several mentioned relation to the who (4.3.1). titles priestly The medical priests, including the hrp- and s3-priests of Serket and the wrbbe 12) (see 3.3.1.6 Sekhmet cannot used as evidence for a temple cult of and priests of these goddesses,even though they mark the presence of the goddess in an area. This is because they could be attached to the temple of another deity, as indicated by titles such Amun' in Sekhmet `wrb-priest temple the of and `overseer of the wrb-priests of of as

s4' The onomasticon survives from a number of different manuscripts that preserve longer or shorter parts of the text, and papyrus Golenischef provides the most extensive version containing the geographical list. Gardiner, AEO I, 24-35,40,56-7, suggested that the original onomasticon of Amenope was written at the very end of the Twentieth Dynasty on the basis of titles enumerated that were only used during the Ramesside Period and foreign peoples that came into the Egyptian sphere first at that time. 842 Gardiner, AEO II, 57'.

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843 Memphis'. If theseoffices arethe Sekhmetof the domain of Ptah in the templesof 1 have been included Maps in town they on not only evidenceof a goddess'presence a and 2.
There are a number of different words functioning as markers of geographical different types follow of signify the and which goddess, of a that name can allegiance hnwt `mistress', `of' `lady', important The sometimes n are nbt temple cults. most is by hry(t)-tp `who followed the name, place the goddess name written simply with `foremost hnt in, dwells `who hry(t)-ib of. and upon', Hry(t)-ib is a clearer marker of geographical connection than nb(t) and hnwt, 844 follow dwells in'. It has been `who because few things other than a location could is in housed the temple the hry(t)-1b of where cult cult, that a secondary marked argued 845 but found in Tefnin hnt deity, an examination marked a primary cult, and that another demarcate did secondary and primary cults that they not clearly of these words 846 Kingdom. respectively in the New In examining the geographical marker-words used for deities (male and female) in the Hibis temple, I found seventy-five uses of a combination of two of any of the for Hathor hry(t)-ib deity, 7wn(t) Hbt for example nbt a single aforementioned markers `Hathor, lady of Dendera, who dwells in Hibis', where the second geographical markerfifty-one had hry(t)-ib Out the indicated the seventy-five uses of cult. secondary word last. Another nineteen placed nb(t) last, two more had hry(t)-tp last, two had hnwt and frequently hry(t)-lb last. This that hnt had most marked shows another one in by but three the absolute, especially that no means as was rule secondariness, instances hry(t)-ib came first, followed by nbt. Furthermore, in a Medinet Habu in `dwell Abydos', Horus Isis to list, Osiris, all said a place were and geographical 847 New Kingdom Theban labels deities. Maat three evidence were primary where all 848 This again undermines the interpretation of `daughter of Re, who dwells in Thebes'.

843 Von Knel, Pretres, 254. 844 Gardiner, AEO II, 45 *. 843 P. Derchain, `Une porte d'Antonin le Pieux et 1'Osiris d'Erment M6dinet Habou', CdE 34 (1959), 26, argued that hr)-ib marked a deity `etranger residant daps un temple donne'. Bergman, Isis-seele and '. Osiris-ei, 23, suggested the same by translating it: 'Gastg6ttin zu ... 846 R. Tefnin, La statuaire d'Hatshepsout. Portrait royal et politique sous la 18' Dynastie (Brussels, 1979), 118-19. 848 The evidence includes stela Cairo JE 91927, dated by its inscription to year 7 of Ramses VI and found in the temple of Maat at Karnak, and owned by an overseer of the temple of Maat', 1m. )-r pr n M3et, and also mentions 'Maat, who dwells in Thebes', Vernus, BIFAO 75,103-7. See also 4.3.1.13, and Appendix 1.9 Thebes, Maat below.

847 Nims, JEA 38,36 fig. I, 42.

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had indicative cult she as a temple there. It is however, this phrase as of a secondary in Karnak, dedicated her Amun because to temple that which was stood possible foremost, it may to some extent have been seen as secondary. This would indicate a broader definition of secondary cult than simply a cult of a deity celebrated in the temple of another (for another example of this issue see Appendix 1.9 Thebes, Isis). In the chapel of Osiris-hk3-dt at Karnak Hathor was called Hwthr nb 7wnt rsyt hry-tp W3st, 849 Thebes', is `Hathor, lady of Dendera, who upon which shows secondary use of hrytp. Hnt could also mark a secondary cult, as indicated by the cult of 'Mut, foremost in the temple of Ptah' at Memphis (see Appendix 1.37). Unt, nb(t) and hnwt appear to have been even less specific than hry(t)-ib and used for secondary as well as primary cults. The geographical evidence shows that the extent over time of the different cults in the various places is often uncertain. In some places this may be because the cult it is likely but be lasted to time, more generally a result of poor a short actually only in fair It that to the cases where evidence of the assume evidence. seems preservation of later in both from the period the cult continued in and early priestly officials survives the years between. It is also likely that old temples which were renewed in the reigns of later kings, such as the building work in the Saite and Thirtieth Dynasty Periods at ElKab (Appendix 1.3), had been in use and that it was the priests and dignitaries attached to the temple who brought about the new constructions. It is worth noting that major, Memphis, Thebes, Heliopolis and Sais (Appendix towns, as such and well excavated, 1.9,37,41 and 59 respectively), held in addition to the cults of their main deities, temples and secondary cults to a large number of others. This indicates that other sites, held large Delta the more cults than the surviving cities, almost certainly such as evidence suggests. Many of the cults in this list are identified only from a single piece of evidence, Snd for list, just Sekhmet Hibis `The Acacia', the temple B, example sanctuary often of (Appendix 1.12), Hathor of Benu, Bnw (Appendix 1.16), Wadjet at Abydos (Appendix 1.17) and Neith at Behbeit (Appendix 1.60). From this type of evidence little more than the presenceof the goddess in some form can be deduced. In the caseswhen the cult of one goddess can be identified in a town early in the in later that goddess and of another material, for example at Mendes where Isis period,

Trav. 22,129. Legrain,Rec.

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for 1.58), Mut (Appendix Isis later but Neith the and same and at appears early, Hermopolis (Appendix 1.26), there is no need to stipulate a change in town goddess. The evidence from other sites, such as Sais, where contemporary evidence of the cults 1.59), Bastet Isis Bubastis (Appendix Neith Isis the and same with and at survive of and (Appendix 1.50), and Athribis where the same monument attests the cults of Isis, Neith, Hathor, Nut and Wadjet (Appendix 1.47) show amply that any one town could house a host of deities, some prominent and primary, others secondary, at the same time. The comparisons of sizes of the cults have been based on numbers of different types of offices held in one place, in combination with numbers of references linking a is This than of officials on numbers and references. simply goddess and place, rather because the temple of `Isis, mistress of the pyramid' at Giza (Appendix 1.40) shows that large have here, for though number of prophets survived an unusually even evidence they appear to have held their offices consecutively, thus suggesting that the temple was actually served by a small number of officials at any one time. The cults of Isis were distributed all over the country, fairly evenly divided between the Delta and Upper Egypt. Out of the sixty-five sites in this study she had a cult in twenty-nine. Her most prominent cult centres were Abydos, Akhmim, Coptos and Behbeit el-Hagara (Appendix 1.17,1.19,11 respectively). Additionally, there were have been identified, large temple cults such as Thebes, a number of sites where smaller Memphis, Giza, Busiris, Ro-nefer and Sais (Appendix 1.9,37,40,56,59). In the last

three of these, and at Abydos, she appeared alongside Osiris. Secondary cults have also been identified in the Hibis temple and at Bubastis (Appendix 1.10 and 50). Nephthys appears not to have had a prominent cult centre of her own, and was Hibis, Diospolis Parva, in Nareref and Heliopolis, five (Hermonthis, towns present Appendix 1.8,10,14,33,41) alongside Isis, which emphasises her role as the sister-

companion. Nut and Tefnut are only known at three sites each. Nut was limited to the top of the Delta; at Memphis, Heliopolis and Athribis (Appendix 1.37,41,47). The most important centre of Tefnut appears to have been Thinis, followed by Heliopolis (Appendix 1.18 and 41). She also had a cult at Hibis (Appendix 1.10). Hathor had a cult in thirty of the sites, and they covered the whole country. Dendera and Diospolis Parva provided the most references and the widest ranges of officials, but Cusae, Atfih, Hetepet, `The Sycamore' and Imau also contained temple cults with officials attached specifically to the goddess (Appendix 1.13,14,25,35,36, 42 and 52). In all of these places Hathor appearsto have been the main deity, but she

182

was also present in towns where other deities were foremost, such as at Thebes and Herakleopolis (Appendix 1.9 and 31). Secondary cults can be found at Philae, Hibis and possibly Sais (Appendix 1.1,10 and 59). The greatest accumulation of priests of Sekhmet was found at Memphis, and this area supported her cult in a number of different temples, including at Ankhtawy, Inet, 7nt, and the temple of Sahure (Appendix 1.37 and 38). There seems to have been a cluster of Sekhmet cults at the top of the Delta, with the Memphite cults, and those in the Ausim area and in the western Delta (Appendix 1.44,45,52 and 54). A small number of her cults are also to be found in the south. In all, she had a temple cult in fourteen of the sites. Bastet's most important cult centres were Memphis and Bubastis (Appendix 1.37 and 50), but her cult was found in nine towns. Her cults too could be found in the south and north, but regarding the southern cults the evidence appears after c. 712 BC. The rise of her cults here may therefore be a result of the prominence she acquired as a result of the royal patronage during the Twenty-second and -third Dynasties. The cult of Mut can be found in twelve towns, of which Thebes was clearly the most prominent. Here, and at Tanis, she formed part of the Amun, Mut and Khonsu triad, but that appears not to have been the case elsewhere (Appendix 1.9 and 57). She was clearly freestanding at Agny and `The Horns of the Gods', Ibxry-ntnv, and that was probably the case also in the other towns in Middle Egypt where she had cults (Appendix 1.6,39 and 19,21,22 and 26). At Memphis she was placed in the temple of Ptah, but at Heliopolis she was linked to Osiris (Appendix 1.37 and 41). Four cults of Nekhbet are known, three of which were in Upper Egypt, at El-Kab and Hierakonpolis, and a secondary cult at Hibis (Appendix 1.3,4,10). El-Kab was the most important of these. The final was as a guest of the other heraldic goddess, in Wadjet's Buto (Appendix 1.64). Wadjet meanwhile, had thirteen cult centres. Two of the main ones were in the northern heraldic city of Buto and in Imet (Appendix 1.64 and 55). She also had cults elsewhere in the Delta, and another group are found in Middle Egypt, of which Nebyt was the most important (Appendix 1.30,31 and 32). The most prominent cult of Neith was at Sais, but a fair amount of evidence of her cult in the Fayum survives (Appendix 1.59 and 34). In total eight cults in different locations were found, most in the north, but two at Esna and Hibis respectively (Appendix 1.5 and 10). Only a single cult of Serket was identified, situated in Kedem, Qdm, in the nome of Kedem (Appendix 1.63). Maat cults were found prominently at

183

that shewas also presentat Akhmim Thebes,and a small amountof evidencesuggested (Appendix 1.9 and 19).
This evaluation shows that most of these goddesses were not limited to either the frequent in The but the that or more one other area. the were some south, north or followed by Isis has been identified Hathor, who at one goddess with most cults was larger had fewer. These two number of cults than the other a substantially site followed in Wadjet Mut fourteen them, that Sekhmet, and order, cults, with goddesses. but Wadjet only had a single cult fewer than Sekhmet, and Mut in her turn had one fewer than Wadjet. Then came Bastet, and Neith, then Nephthys and Nekhbet, and Nut Serket had Maat two Tefnut of cults and only evidence of one three each. with and survives. Some geographical epithets appear to have become more than just markers of a lesser Sycamore, The lady Dendera, to include Hathor, These and a extent of cult. Wadjet of Pe and Dep (Buto), and Nekhbet as the `white one of Hierakonpolis', and lady of Fag (the temple at El-Kab, see Appendix 1.3) These epithets were not restricted to use in the areas where the places were situated, and therefore appear to define the Wadjet In Nekhbet in the the explanation cases themselves of and way. some goddesses is that these sites marked their standing as goddesses of the north and south indicated Dendera, however, that With Hathor this and possibly probably respectively. `The Sycamore', had greater standing, age and prominence than any of her other cult her defined cult more than any other. centres and as such

4.3.3 Rituals and festivals The daily rituals that were performed in each temple and chapel containing a belonged the to, regardless of which goddess cult similar cult statue were probably very form basic from New indicates the their that remained constant the and evidence 850 As the surviving evidence shows little Period. Kingdom to the Graeco-Roman
850 Blackman evaluated the daily rituals, looking at both Ptolemaic evidence and material from the New Kingdom temple of Abydos, A. M. Blackman, `Worship (Egyptian) 1921', in A. B. Lloyd ed. Gods, Priests and Men, Studies in the Religion of Pharaonic Egypt by Aylward MBlackman (London and New York, 1998), 171-2. A survey by Fairman, Bulletin of the John Rylands Library 37,175-181, of the Ptolemaic evidence from the temple of Horus at Edfu reached similar results. One version of the daily ritual, in a temple of Amun, was narrated in detail on papyrus Berlin 3055, written probably c. 945-730 BC, which was published and discussed by, among others, A. Moret, Le rituel du culte divin journalier en Egypte d'apres les papyrus de Berlin et les texts du temple de Seti lr' a Abydos (Paris, 1902), and D. Lorton, `The Theology of Cult Statues in Ancient Egypt', in M. B. Dick, (ed.), Born in Heaven, Made on Earth The Making of the Cult Image in the Ancient Near East (Winona Lake, 1999), 131-47. Lorton appears correct in his rejection of Moret's interpretation of the daily temple ritual as simply an adaptation

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differencein this important cult aspectbetweenthe various goddesses and gods,and the it be here. frequently been has expanded will not on studied, evidence
The daily rituals were performed in the seclusion of the temple, to which only the priests and ritual performers had access. This exclusivity is a well-known feature of The seclusion of the deity was not absolute however, and was Egyptian religion. 851 852 festivals. Festivals could be of varying broken for the purpose of certain rituals and length and importance, involving different types of ceremonies. They ranged from short lasting held the temples maybe only a couple of within processions and ceremonies hours, over processions that encompassed more than one building within the temple in lasted for the festivals, goddess weeks, which to of which some enclosure, grand festivals is in It temple. the into the town grand especially the travelled out surrounding deity, but it is into that the laymen selected also possible with that contact come could is however, It inside temple the enclosure. worth noting people witnessed processions that large festivals with lay participation did not necessarily equate with the ceremonies important. being or sacred more performed Only details of a small number of festivals for some of the goddesses are known. Herodotus' Histories, Book II, 59,61, mentions a feast of Isis at Busiris, and also makes festival, in Isis Khoiak be Osirid the and to which must a cryptic reference what 853 Nephthys played important roles. This festival took place in the fourth month of 3ht, death Osiris. Evidence it the and resurrection of of and commemorated and re-enacted has come down in its fullest form inscribed on the walls of the Osiris chapels on the has been by Dendera Graeco-Roman temple and comprehensively the of studied roof of The Dendera texts describe the rituals of each day, from the 12thto the 30th Chassinat.854 day of the month, and they included the fashioning of images of Sokar and OsirisKhentamentiu, and various ritual actions performed on and with the figures and those of

borrowing from both the funerary that similarities were probably a of result the suggestion and ritual, of directions as a result of a, to a certain extent, shared aim of the ritual. Further evidence for the similarity is to the re-use, with slight adaptations, of the Amun they attached cult were of what regardless of rituals ritual on papyrus Berlin 3055 in the cult of Isis at Philae and inscribed on the walls of room X of that 2abkar, L. V. `Adaptation of Ancient Egyptian Texts to the Temple Ritual at Philae', JEA 66 temple, see (1980), 127-36. He further highlighted that the same text was also used in the temple of Seti I at Abydos, and that pyramid text utterance 600 was also adapted for temple use in that temple as well as that of Isis at Philae.

851 It hasbeenhighlighted for exampleby Bleeker, Egyptian Festivals, 48-9.

852 The difference between elaborate rituals and festivals is not sharply defined, but a feast had to involve more than one ritual or ceremony. 853 Herodotus Book 11.59-62, G. Rawlinson H. Bowden, Herodotus The Histories (London, 1992), 148-9, A. B. Lloyd, Herodotus Book II Commentary 1-98 (Leiden, 1975), 272-9. 854 Chassinat, Le Mystere d'Osiris, passim.

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855 for long before been had time is likely deities. It the that a performed rituals other details if here, the changed the overall nature of of some they were recorded and even 856 involving Isis Nephthys The festival the and rituals same. the probably remained hymns the the based taking and goddesses performing roles of on on two women were lamenting the death of Osiris. The evidence of this comes from texts called the `songs' 857 in Ptolemaic Both found Nephthys, two Isis `lamentations' early papyri. and of and first but be Abydos, Osiris the to in located contains a ritual temple the at of were Khoiak, to twenty-sixth the day from twenty-second of while the performed every day, but in temples twenty-fifth be the expressly all of to on only performed second was Osiris. The former may therefore have been a more elaborate ritual performed in major 858 temples. It was probably in rituals such as these that the nJt of Isis and Nephthys had the the The (see 4.3.1.1). names of goddessespainted on enactors ritual officiated in their held tambourine water and an offering cake ajar of or their arms and either a hands.859 In the court of the temple they sung or recited the texts with the intention of:
`... glorifying his (Osiris) soul, establishing his body, gladdening his ka, giving breath to happy heart is him the throat constricted, making of Isis and the nose of whose Nephthys, placing Horus on his throne which belonged to his father... '860

These rituals are unlikely to have been a new invention of the Ptolemaic era, as dead brother him Nephthys their Isis and resurrecting were themes mourning the and of 861 in the Hibis temple, Osiris (See3.2.2,3.3.2,4.4). The

very ancient

representations,

of

855 Chassinat, Le Mystere d'Osiris, 69-73.

Isis Nephthys 3ht, fourth day 25th and and the of month played the roles of the lamenting the of place on Tefnut his Osiris, life in in too helping the and the aids as grandmother of who gave resurrection sisters first place, ibid. 96-103. The Cairo Calendar, papyrus Cairo JE 86637, recto XIV and XV, of New Kingdom date, also contained references to a day of weeping by Isis and Nephthys, and a later day of jubilation when they see Wennefer (Osiris), but these took place on the 17`sand 24th days of the third month of At, Bakir, Cairo Calendar, 34,25, pls. XIV, XV.

856 both on the importanceof the Osiris cult earlier, and on papyrusversionsof the This argumentis based Period Ptolemaic by Goyon, dated 3079, I. to the Louvre on palaeographic evidence as such ritual, BIFAO 65,90-2, but which accordingto him containsenoughNew Kingdom linguistic remainsto in that period. The text statesthat the ritual describedtook text the composed that wasoriginally suggest

857 The 'songs' are found in the Bremner-Rhindpapyrus,while the 'lamentations' are found in funerary papyrusBerlin 3008 belongingto a Ptolemaiclady who may havebeen one of the ritual performersin life, Faulkner,JEA 22,121; in MelangesMaspero 1.1,347.
858 First argued by Faulkner, in Melanges Maspero 1.1,346-7. 859 The former was held by both women in the 'lamentations', and the latter in the 'songs', Faulkner, in Melanges Maspero 1.1,348.

s6This is takenfrom the funerarypapyrus,translatedby Faulkner, in MelangesMaspero 1.1,338,and the other text had a very similar function. B6'As arguedby G. A. Gaballa,K. A. Kitchen, 'The Festival of Sokar', Orientalia 38 (1969), 40.

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Nephthys, by Isis bier being to and other scenes and relating to the myths on a attended 862 indicate Osiris, that similar rituals took placethere. of
The lamentations were important parts of the Osiris festival as its key elements body dead for, Osiris, along with the the the the of of embalming were search return and hours before during its resurrection. The twenty-four the corpse wake and protection of detailed descriptions of the festival in the Osiris chapels at Dendera included figurines king, the as golden representing Osiris and as well and processions of priests This was not however, theatre Isis, which may have been used in a ritual puppet-play. 863 in the modem sense, as they were closed occasions and the audience was, most likely, depict The the `Hours' Watches'; the rituals to the chapels restricted ritual performers. involved divine during the also which priests acting resurrection, roles, performed including the lamenting Isis and Nephthys, music, and song, in order to defeat the 8MThus the `Hours' Watches' and the `songs' Osiris. and `lamentations' had enemies of love their the expressing goddesses and grief, and enabling the very similar purposes, of 865 Osiris. resurrection of Isis and Nephthys were also important during the epagomenal days. These were the five extra days added between the end of the old and start of the new year and the days were dedicated to Osiris, Hours, Seth, Isis and Nephthys respectively, and were 866 birthdays. The Plutarch myth of how they came to be born on sometimes seen as their these days (see 3.4.1) may be a late invention, but the connection between these days and gods, and the significance of Nut as their mother was early. The Cairo calendar individuals to could perform themselves on the first day of contains a reference rituals 867 included Nun New Year, Nut. The turn of the year was the offerings to and and they
s6' For example one on the north wall of the sanctuary, De Gans Davies, Hibis 111, 3; Cruz-Uribe, pl. Hibis I, 11. J. Osing, 'Zu den Osiris-ritumen im Tempel von Hibis', in A. Guillaumont (ed. ), Hommages A Francois Daumas (Montpellier, 1986), 511-16, argued that rooms K-K2 were used specifically for the performance of the Osiris-mysteries, as the texts and images on the walls relate to them. 3 As argued by L. B. Mikhail, `Dramatic Aspects of the Osirian Khoiak Festival, an Outline', GM 81 (1984), 36-8.
864

865C. J. Bleeker, `Isis and Nephthys as Wailing Women', in C. J. Bleeker, The Sacred Bridge (Leiden, 1963), 200-3. 866 The Cairo Calendar, papyrus JE 86637, verso 9-10, calls them days of `the birth of each deity, day one for Osiris, two for Horus, three for Seth, four for Isis and five for Nephthys, el-Mohsen Bakir, Cairo Calendar, 49-50, pl. XLA, A. Spalinger, `Some Remarks on the Epagomenal Days in Ancient Egypt', JNES 54 (1995), 36-7. In this section of the papyrus Seth, Isis and Nephthys were called son and daughters of Nut. The epagomenal days connected with Osiris, Horus, Seth, Isis and Nephthys were mentioned in a daybook from the Theban Necropolis, from year 13 of one of the Ramesside kings, Schott, Festdaten, 993 (113). These days were also mentioned in papyrus BM 10252, dated to the reign of Nectanebo II by Spalinger, ibid. 38, who also argued that it was copied onto papyrus from a temple book. 867 Papyrus Cairo JE 86637,11,1-2, Bcs, SAK 17,44, with the day referred to as `the day of Re'.

Mikhail, GM 81,44-5.

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deities but be for dangerous these time, to could appealed protection, an uncertain and as a spell from the papyrus indicates:
`This is to be said on a figure of Osiris, of Horus and Seth and a female image of Isis and Nephthys drawn on a strip of linen suspended on a man; found useful a million 868 times'.

Herodotus' Histories, Book II, 59-60, also provides information on a festival of 869 Bastet at Bubastis. As Lloyd pointed out, this account is especially interesting because he, unlike the native sources, discussed ordinary people's participation in the festivals. 870 The Greek historian related how huge throngs of people travelled by water to Bubastis for this festival. Music, sacrifices, drunkenness and joyous exuberance in festival. in important It is possible that the the the participation people's roles played feast described is identical to one the Edfu feast list placed on the first day of the second month of Smw, as that involved Hathor travelling to Bubastis, and the people may have 871 its journey bark her A `beautiful feast' of Bastet held north. on sailed to accompany in the fourth month of Prt, involving a procession of her bark, is also known. 872 In the Graeco-Roman temples of Dendera and Edfu there are texts listing feasts festivals including Hathor. had She been present at in temples, the of performed Dendera for millennia before those temples were built and it is probable that some of the festivals mentioned would have originated much earlier, even if very little earlier is feast Hathor first day of the third month An the a of exception on evidence survives. 873 in Ramesside Graeco-Roman included 3ht, as well as of which was material.

The feastsmentionedin theselists varied in their elaboration.A small-scale celebrationinvolved the performing of rituals and a processioninside the hypostyle hall.874 Another, celebratedwith music and songby the people of the sacreddomain,
86"Cairo JE 86637, the Cairo calendar, vs. XVI, 2-3, translated by A. E1-Mohsen Bakir, `The Cairo Calendar of Lucky and Unlucky Days', ASAE 48 (1948), 427-8. 869 Herodotus Book 11.59-62, Rawlinson, Bowden, Herodotus, 148-9, Lloyd, Herodotus Book 11 Commentary 1-98,272-9. 870 Lloyd, Herodotus Book 11Commentary 1-98,268. Bergman, Isis-seele and Osiris-ei, 20-1, also mentioned this passage from Herodotus in relation to the cult of Bastet. 871 Lloyd, Herodotus Book 1! Commentary 1-98,272, made these suggestions. 872 The monument which mentions this feast belonged to a military commander under the rule of Psammetichus 1, J. H. Breasted, Ancient Records of Egypt IV (Chicago, London, Leipzig, 1906), 494-6. 873 A. Spalinger, `A Religious Calendar Year in the Mut Temple at Karnak', RdE 44 (1993), 167-8. The Cairo calendar, recto XIII, 7. The Graeco-Roman evidence provided by Spalinger included a calendric text from the Mut temple at Karnak, the Hathor feast list at Edfu and the small feast list at Dendera.

874 This is recordedin the large feastlist of Dendera,Alliot, Culte d'Horus I, 249.

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included a procession of the goddess and her Ennead leaving the main temple and 875 did involve leaving This the temple House. Birth not ceremony stopping at the its The House therefore Birth not walls. procession the would within was enclosure as have been accessible to the general public, but some non-clerical persons may have been invited. The `feast of the sailing of the goddess' celebrated the goddess' return from the south (for the myth of the returning goddess see 3.6.2), and possibly included the ceremonial sailing of a cult image of the goddess either on the sacred lake or the 876 river. In the cult of Hathor drunkenness played an important role in some festivals, Dendera, Edfu Graeco-Roman from temples known the at and those especially 877 The feasts of `drunkenness' and `renewing of drunkenness' took place on Medamud. the twentieth day of the first month of At and on the first day of the third month of 3ht. The ceremony of the first of these included hymns that exalted Hathor as a goddess of 878 jubilation. hymns intoxication The linking drunkenness, dance with also and song and feasts These dancing the of celebrations. part that were suggest music, singing and

(see 3.6.2), influence destruction the the mankind and to the of gentling myth of relate heralded it the pacifying of the aggressivegoddess. as of alcohol was celebrated
One of the grandest festivals of Hathor, also known from Graeco-Roman material, was that of the `good reunion', sometimes called a sacred marriage, which saw Hathor of Dendera travelling to the temple of Horus at Edfu, for a fourteen-day 879 Horus, Re. The her between the associated with goddess and union celebration of for from Dendera, her ceremonies at various cult centres stopping entourage sailed with large her. A Horus Edfu, to number of ceremonies and offerings the met where way, on Edfu temple, others requiring processions to the to restricted some were performed, Many Edfu, locations. the the to of processions, especially sailing and other shrines
875 The details of the actions of the sacred personnel is known from an Edfu feast list, Alliot, Culte d'Horus I, 219-20, and the large Dendera feast list also mentions a feast with a procession to the Birth House, but gives less details, ibid. 243. 876 This feast is included in the feast list of Hathor at Edfu, Alllot, Culte d'Horus I, 227. 877 Lloyd, Herodotus Book 11Commentary 1-98,276, Naguib, Le clerge feminin, 62-3.

879 Alliot, Culte d'Horus II, 442-560. It has been called a `sacred marriage', for example by Fairman, Bulletin of the John Rylands Library 37,196, but the term is not entirely suitable as Egyptian marriages had no ritual context and the emphasis of the human marriage was on two individuals setting up home together and having children, something which was clearly not the case in the divine ritual as the goddess festival her the temple to and no child was the result of the union. The term is after own returned nonetheless applicable to some extent as the ritual encompassed the fertility aspects inherent in other `sacred marriages'.

878 A small numberof hymnsbelongingto this feast,from the Denderatemple offering hall, crypt five der Sptzeit', 'Poesie by H. Junker, ZAS 43 (1906), 101-27. aus collected stairs, were and north

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in Edfu Nile by town and the joyous nature of their the and were attended people along involvement was stressedin some of the texts. Many of the rituals that took place in fertility inherent in festival harvest have to the to addition character, aspect appear a the union of the male and female deity, even though the feast did not take place in the harvest period. 880 Another ceremony celebrating the union of Hathor and her father Re took place 881 involved It first 3ht. first day the the a procession of Hathor and her of month of on Ennead to the temple roof, with the aim of renewing the goddess' powers. This was hitting the statue, emulating the god's original creation the through sun's rays achieved 882 daughter. his of Herodotus Histories Book II, 62, mentioned a festival of Neith at Sais, which At Esna involved sacrifices and public participation involving the lighting of torches.883 there was a nocturnal feast of Neith involving the lighting of torches, which probably feast. Further Upper Egyptian this ceremonies of Neith are known of was an version from monuments of Saite Period officials at Sais. These included a feast of `the opening of the doors of the temples of Neith''884 `the great navigation of her majesty''885 and an 886 New Kingdom calendars recorded a festival feast `annual of the mother of the god'. `going forth in Prt, Neith Sais' feast hb in Neith, Nt, the a of and of month second on of 887 Some of these were probably limited to more the fifth day of the third month of Prt. 888 leave in the temples, the the temple. while others saw goddess elaborate ceremonies The `going forth' and the `opening of the doors' festivals were probably of the latter type, in which the goddess was either paraded around the city, or visited another temple.
880 This was pointedout by Fairman,Bulletin of the John RylandsLibrary 37,199-200.

881 It was inscribed at the entrance to one of the chambers in the Dendera temple, Alllot, Le Culte d'Horus I, 240-9, Daumas, ASAE 51,382-3. According to Daumas this rite appears to have taken place six times each year. Another description of the rituals of the union of Hathor and Re was inscribed in the southern crypt, no. 1, in the same temple, ibid 384-95. 882Daumas,ASAE 51,395-400. Assmann, The Search for God in Ancient Egypt, 44-5, emphasised that the meaning of the ritual, as it was not exclusive to solar deities, was not the sun god taking possession of the statue, but instead the divine essencein general being imbued through the sun light. 883 Lloyd, Herodotus Book 11Commentary 1-98,280-1, who also made the comparison with the Esna torch festival.

887 Cairo Calendar = papyrus Cairo JE 86637, and papyrus Sallier IV = BM 10184, they have the day of the festival of Neith in Sais as 11 and 21 respectively, El-Sayed, Neith II, 369-70; Sais, appendix C. He attributed the Sallier papyrus to the same date as the Cairo Calendar, see 3.12.1 note 619.

884 hwwtNt, EI-Sayedsuggested that the dateof the festival was the 28 of Khoiak, andreferences wp-13wy to this feastare found on statuesCairo CG 672 and BM 134,El-Sayed,Sais, 78-9,141-2, appendixC. ass hnt rat n hmt. s, which is known from statueDobr6e Museum,Nantes 1255, EI-Sayed,Sais, 162-3, appendixC. 886 tp trw mwt ntr, on statueCairo CG 658, El-Sayed,Sais, 105-6,Appendix C. A number of goddesses were called `motherof the god' but the context indicatesthat it in this instancerefersto Neith.

888 El-Sayed,Neith 1,153-5.

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These may therefore have been occasions when lay-people had accessto the goddess. Some of these feasts were also celebrated in the Graeco-Roman temple of Esna.889 A Ptolemaic text from the temple of Mut at Karnak gives hints of ceremonies 890 her dedicated to Mut, including that shrine was sanctified with spells. This text shows that magic was an integral part of her temple cult. The text further states that she first first day Thebes the the to month of Prt, and required rituals of of on proceeded feasts to It celebrating the goddess as the angry appeasement. also contains references destruction from Nubia both to the of mankind and returning solar eye, with reference Explicit references to the dates of the feasts were not given in (see 3.5.2,3.6.2,3.7.2). 891 these casesbut they may have taken place around the epagomenal days, and they were 892 This in fertility ties and vegetation. with the angry eye probably celebrations of because the myth appears to connect her return with the Nile flooding (see 3.6.3). One of the most important festivals in the cult of Sekhmet was the New Year festival, which is known from the Old Kingdom onwards, with elaborate descriptions This festival was probably performed to some from the Graeco-Roman temples. 893 destructive in The in the temples the country. part of Sekhmet's nature was extent all be because to to appeasedin order to prevent her from needed she central proceedings, fear her is The this the time the of of at strength of year clear upsetting world order. 894 her. designed The `pacifying from a number of magical spells to protect against Sekhmet', shtp Shmt, ritual, was a vital part of the New Year celebrations, and consisted four jugs beer four the the of of or wine, and presenting, offering oryx, of sacrifice of

889 El-Sayed,Neith I, 153-7.

890 It is inscribed on the Ptolemaic doorway in the enclosure of Mut at Karnak, Spalinger, RdE 44,170-3. The goddess is not expressly called by name in these sections of text, but it appears clear that she is Mut. It is however, the leonine potentially aggressive Mut with close links to Sekhmet, which is clear from the references to appeasement and the myth of the 'destruction of mankind'. 891Spalinger, RdE 44,176-9. J-C. Goyon, 'Repandre 1'or et 8parpiller ]a verdure. Les fetes de Mout et d'Hathor la n8om&nie d'Epiphi et les premices des moissons', in J. van Dijk (ed. ), Essays on Ancient Egypt in Honour of Herman Te Velde (Groningen, 1997), 85, suggested that the feasts listed in the text especially emphasised the role of the solar eye. 892 Goyon, in Essays in Honour of Herman Te Velde, 86-97, showed that they most likely described what took place on the thirtieth day of the fourth month of Smw, the last day before the epagomenal days, or during them. He based his argument on references to the goddess ordering the destructive spirits at the end of the year, the spreading of green powder on the ground, and another mention of her protecting her city. Significantly, he translated thnt as 'green powder', as opposed to Spalinger's 'faience', which allows the connection with comparable texts from the Edfu Birth House, 122 (11-12), from the main Edfu temple, and from Esna, where this substance was used in celebrations of fertility and renewal of vegetation. 893 The most elaborate version survives in the Edfu temple inscriptions, Germond, Sekhmet, 194-274. 894 A whole series of such spells is found in papyrus Edwin Smith, numbers 49-53,18,1-19,14, Borghouts, Ancient Egyptian Magical Texts, 12-16,119-20.

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95 had The and sistrum a specific ritual role of of sistrum mnlt. playing, and presumably dispelling danger and repelling enemies, and the mnit was an instrument to inspire joy The feast of the `day of killing the miserable Asiatic through (see also 4.3.4). 896 Sekhmet, ' (the Asiatic probably referring to Seth), shows that her aggression when used 897 to combat evil was also celebrated. A complex description of a series of festivals to a goddess is the `voyage of the 898 Mut This appearsto be a Libyan goddess', included on the papyrus of the ritual. She the cult of a solar-eye goddess. of was mainly called personal account of parts Sekhmet in the manuscript, but was once described as 'Mut, daughter of Re, Neith, Sekhmet, beloved of Ptah'. (For the complex syncretism of the eye of Re, see 5). The 899 for Sekhmet, Imau. That they focus on her text describes a series of rituals mistress of being from is Re to the the of references goddess a number clear eye of role as but departed joy having doers, toward returned, and and celebration evil aggressive 900Specific mention was further made of her being together with Re did return. when she in Heliopolis and found in Punt, whence the angry eye came. The text describes feasts and rituals, including offerings to her on a meadow at Imau, suggesting an open-air feast, with mnit playing and dancing parts of the rites, with the celebrations lasting for six days. Further, she undertook a boat journey to Bubastis She in Memphis, with more celebrated offerings. also participated a she was where and fire festival, possibly related to the aforementioned one of Neith. Another journey went to Thebes, where she appears to have participated in a festival where Mut travelled More Buto feasting Sais. took the celebrations place at revellers. and city among around All of these rites and feasts appear to have been connected with the appeasementand dance, the goddess, with music, offerings and joyous aggressive glorification of celebration being integral aspects.
89' Hoenes, Sachmet, 226, briefly mentioned this feast, and took her evidence from the Graeco-Roman temple texts. Germond, Sekhmet, 242-53, discussed it in much more detail. 896 Roberts pointed out that this function of the sistrum was made explicit in texts both from the Ptolemaic Period and the New Kingdom, Roberts, `Cult Objects of Hathor', 15,33,173-4. 897The name of and Sekhmet's involvement in this festival is known from a monument which was attributed to a Ptolemaic date by Hoenes, Sachmet, 223. She provided no museum location or number. 898Papyrus Berlin 3053, dated to the Twenty-second Dynasty (see note 227), Verhoeven, Derchain, Le voyage de la deesse libyque, 69-72. They argued that the text does not describe one ritual, because it is not a continuous description of successive elements. Neither is it a hymn, because only short sections of the text have hymnic character. They further argued that the `voyage of the Libyan goddess' has strong Lower Egyptian flavour, with deities of the area, including Mut who had cults in the Memphite area, and but locations Delta with the addition of Thebes, ibid. 52-3. mentioned, a number of 899 Papyrus Berlin 3053, Verhoeven, Derchain, Le voyage de la deesselibyque, 13-29. A similar text was preserved in a part of the temple of Nekhbet at El-Kab built during the reign of Psammetichus I, ibid. 1-5. Verhoeven, Derchain, Le voyage de la deesse libyque, 74.

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The festivals described here are only a very small number of all the feasts 901 large festivals The to the for throughout a extent were the goddesses year. celebrated in temple the the cult must participation public major and occasions official or royal have come on the feast days when the goddessesprocessed through their towns. help, deity the and receive Oracular consultations, when ordinary people could approach important feature This the festival. of great an type probably was took place at this of for have been invited but such may town processions specially selected persons inside temple their travelled the enclosures. goddesses when consultations at ceremonies Priests may also have consulted the goddess on ordinary peoples' behalf on these occasions. The evidence presented suggests that Hathor, Neith, Bastet, Sekhmet and Mut joyous the in festivals had the persona of goddess was celebrated, positive and which all towns, towns, in large such as or even several whole encompassing processions often her Nephthys, Isis, Horus. Hathor festival `good and alongside and the of reunion' however, featured in more solemn celebrations to which people as a whole were not death division This feast Khoiak and the with resurrection. concerned admitted, such as is likely to be superficial however, as the surviving evidence is partial at best. In the basis her Years the New Sekhmet, of aggressive performed on the were rituals case of features, and it is likely that rites were performed for all goddessesaddressing different had likely is It than that goddess a major more every who also aspects of their personae. into in festival travelled least the city had in she out which major town one temple a at for festivals Evidence by her town's of goddessessuch as people. and was celebrated Tefnut, Nut, Wadjet, Nekhbet and Maat has not survived from within the period, but that they had them is clear from all of them being included as goddesseswith feasts in 902 important in festivals did Popular the Calendar. Cairo equal more necessarily the not however, as the solemn and restricted rites of the Khoiak festival and the `pacifying Sekhmet' ritual were prominent and vital to the maintenance of the world order, which was the primary aim of the temple cults.

901 The feast lists of the Graeco-Roman temples, show the huge numbers of smaller and larger feasts and in the throughout took any one temple, and an earlier example of the wide that year place ceremonies is indicated by by Cairo Calendar, deities feast Bakir, Cairo them the also celebrated and of range Calendar, passim.

902 The Cairo Calendar,JE 86637, recto I, II, XII, XV and XXVI, verso III, Bakir, Cairo Calendar, 11, 12,22,25,36,43, pls. I, II, XII, XV, XXVI, XXXIII.

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4.3.4 Ritual objects The ritual objects used within the cults can help to shed light on the character of individual features both to of as a whole and with regards specific the temple worship, temple the trappings information the Some contents of a can and cult about goddesses. be gained from the so-called stela of the daughter of Cheops from the temple of Isis, 903 belonging lists to the temple, The of objects number a stela the pyramid. mistress of in including figurines, Isis being one a shrine, made of gilt schist a number of examples fingers, Isis-scorpion, height, its two three and a seated palms with a silver crown, with lion-headed Nephthys, House, Birth Isis a standing of the statuette a of and a seated 904 This gives an Sekhmet, and figures of Osiris and Harpocrates made of gilt wood. impression of a wide variety of deities involved in the cult even in a small temple. The for it to the however, does what objects were used and contain any references not stela is therefore uncertain if they were used in everyday ritual or if most were only used during specific festivals. The Sekhmet statue for example, may have been used in the New Year rituals. Such lists survive from the Middle Kingdom and the Ramesside era, and one 905 from a large temple comes from the temple of Hathor at Dendera. The Dendera list included among its objects various statuettes of Hathor; as a seated and standing falcon, Horus, a a cow, and a number of mnits and woman, a seatedwoman suckling in forms. In Thy to these too Horus Isis, addition various represented were and pillars. deities, including Redeities Dendera there of secondary a number were at major Harakhte, Nephthys, Mut, lion-headed Sekhmet and Bastet, Serket, Nekhbet, Wadjet, Nut and Tefnut. All of the objects were provided with descriptions of their size and depicted in in than the It the that were more one place objects same material. appears temple, and Cauville reasonably argued that the objects were stored in one part, 906 depicted is in It they the rooms where were the other not crypt, and used probably for, but for figures different the some were used rituals, example, the clear what all 907 deities. festival, required the participation of several aforementioned Khoiak Presumably different rituals also called for different representations of the main deities.
903 StelaCairo JE 2091, Zivie-Coche, Giza, 218-246. For the SaitePeriod date of the stela, see2.2.1 note 95.
904 Zivie-Coche, Giza, 227-33. 905 There are actually several lists inscribed on the walls of the crypts of the temple as well as in certain Dendera the the temple, and they were discussed by S. Cauville, of the chambers of main on walls places `Les statues cultuelles de Dendera d'apr8s les inscriptions parietales', BIFAO 87 (1987), 73-4,76-108. 906Cauville, BIFAO 87,115-17.

907 Alliot, Culte d'Horus I, 239-49.

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The Denderaand `stelaof the daughterof Cheops' lists of cult imagesgive an impressionof the wealth of material that was within an Egyptian temple.
The gilding mentioned on some statues on the `stela of the daughter of Cheops' hints at the wealth even of a small temple, and a proportionate increase of wealth can be from Neith Sais A temple to the for larger of relating monument centres. cult expected there indicates the wealth of that temple by describing her sacred bark as made of gold 908 is however, It incrusted possible that a certain amount of with precious stones. and in in the involved the this of cult objects of goddess, aid of the record exaggeration was humans for both the the objects. the paying goddess and aggrandisement of

The mirror was usedas a ritual object in the cult of Mut, as indicatedby a holding They depicting to the mirrors and attending goddess. women numberof mirrors by female dressing in the been the have likely the of goddess' statue to used are for 4.3.1.8 (see the objects and attendants). Jmswt called attendants
Music and musical instruments played an important role in the Egyptian cult, 909 be This deduced the helped the placate gods. can to and order cosmic maintain and from the many singers and musicians attached to the cults of the goddesses (see 4.3.1). Certain instruments such as the sistrum and mnit were particularly used in such instrument in Hathor the The as a ritual cult of and originated sistrum probably contexts. dispel helped deities. It This to enemies and appease value-910 symbolic soon acquired 911 heads Hathor (Figure 35). Many of these were decorated instrument was often with inscribed `she in her the with words: makes a sistrum playing to was cult, and one used 912 In a scene on the Bubastite Portal Hathor suckles face Hathor'. the beautiful of Sheshonk I, while a priest is `making a sistrum playing for Hathor', which shows the 913 lunette her The in form in instrument the the relief of a stela cult shows a man, use of 914 holding before Hathor. The mnit her divine Ihy, a mnit shaking a sistrum and son of in Hathor, jewellery the cult of was a piece originating of also which necklace, probably functioned as a rattling instrument, and was associated with music, dance and the joyful
908Statue Cairo CG 658, on which the cartouches of Psammetichus II are inscribed, El-Sayed, Sais, 105. 909 Naguib, Le clerge feminin, 60-2. 911Sistra Cairo CG 69302 from Tell Basta, 69320, from Toukh el-Qaramous, 89330, from Saqqara, 69334 from Mit Rahineh, with the cartouche of Amasis, Hickmann, Instruments, 78,83,92,93. 912Sistrum Cairo CG 69336, with a date of c. 664-525 BC suggested by Hickmann, Instruments, 94. 913 The Epigraphic Survey, The Bubastite Portal, p1.10. The priest holds his hands up in the gesture is but damaged so it is no longer possible to see the sistra. held, the relief sistra when are usually assumed 914Stela London UC 14534, dated by its inscriptions to year 22 of Sheshonk V, the Hathor on the stela is called lady of Tpy-ilnv, modem Atfih, Peet, JEA 6,56, pl. VII; Stewart, Egyptian Stelae III, 4-5, pl. 5, see also above 2.6.1, note 191, and 4.3.1.5.

910 Roberts,`Cult Objectsof Hathor', 14,33-5.

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915 inscription has indicates The the an which stela aforementioned goddesses. aspects of function of the object in the cult of Hathor; `the mnit being as a protection in order to propitiate the golden one, mnit s3 r shtp nbwt. 916 Hathor was seen as a goddess of music, which is expressed in Dendera temple lines: including hymn the Dynasty Eleventh texts917and an
`My body speaks, my lips repeat pure music for Hathor, music, millions and hundreds '918 love it, because music... you thousands of of

She was however, not the only goddess whose cult used the Hathor headed sistrum and 919 head found. In Hathor been has for Bastet this the inscribed A case was sistrum mnit. instrument, her being iconography the the and not of of probably the result of figurines headed Bastet (see Cat Hathor. into of carry often sistra the cult of assimilated 2.8.1), further emphasising the role that object played in her cult. A mnit counterpoise indicates in by Bastet that this the cult king Taharqa object was used embraced showing (see 4.2.1). Depictions Nitocris Hathor that of shaking that of as well goddess as of doing lady for Osiris Hnwt-t3wy the before Re-Harakhte, the same royal and sistra 920 female to cults. the that restricted not was object shows The tambourine was probably widely used by musicians in the cults, and a direct link with Isis is clear from two tambourine membranes, painted with scenes showing a 921 The figures are placed in a naos, but the lady playing the instrument before Isis had in loose informal is that the suggesting garments music a goddess unusually joined her. On influence the the goddess and woman one of parchments are on relaxing

915 H. Hickmann, 'La menat', Kern! 12 (1952), 99-102. P. Barguet, `L'origine et la signification du (1953), Hathor 106-7, 52 BIFAO that de showed was associated with the mnit collier-Menat', contrepoids in the Middle Kingdom, and Mut from the New Kingdom. Roberts, `Cult Objects of Hathor', 15,173-4. Quaegebeur, Rammant-Peeters, in Studia Paulo Naster Oblata II, 183-91, also attested to the mnit being used in the cult of many goddesses and gods.

916 StelaUC 14534,Peet,JEA 6 (1920), 56, pl. VII; Stewart,Egyptian stelae III, 4-5, pl. 5. Stewart the reading of s3which is unclear. suggested

917 Naguib, Le clerge feminin, 61. 918From the tomb of Wah'ankh Inyotef, and translated Roberts, `Cult Objects of Hathor', 90. 919Sistrum Cairo CG 69324, with the cartouche of Darius I and from Mit Rahineh, Hickmann, Instruments, 85. 920 Theban tomb 279 of P3-B3s3,in which Psammetichus I offers to Re-Harakhte, with the god's wife of Amun, Nitocris standing behind him with the sistra, one arched and one Hathor headed, Mytliwiec, Royal Portraiture, pl. Llla. Stela Cairo JE 71902 from Coptos, depicting king Pinedjem I in front of Osiris, with the lady standing behind the king, and containing his cartouches, Abdallah, JEA 70,65-6. 921Cairo CG 69351,69352, from Akhmim, with the `Late Period' suggested as their date by Hickmann, Instruments, 111, pl. LXXX.

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by a black female dwarf, possibly dancing to the music. The scene may depict a temple the festival taking sanctuary. outside place occasion or ritual

4.3.5 Special features of temple cults 4.3.5.1 The Birth House The Birth House was a temple building for the cult of the birth, nurturing, in divine the the the of child played which mother child, of upbringing and glorification local the town the temple triad but important of where was situated the whole role, an 922 birth New Kingdom developed the This out of royal cult probably was present but III Luxor, Bahari Amenhotep Deir Hatshepsut at el and at scenes, such as those of in New Kingdom the from the material to the child royal of there was a shift veneration 923 is however, from It divine the the clear child the greater prominence of purely 924 king divine Graeco-Roman Birth House texts that the child was associated with the The earliest archaeological remains of a Birth House come from Dendera in the feature Graeco-Roman important it became the temple Nectanebo I of an and reign of from the Textual this much earlier, and cult survives main of evidence enclosure. is Mut. Isis Hathor Birth House Isis, in the featured this and of were cult goddesses 925 Later she was known as `lady of the Birth Abydos. known from Ramesside Period House', nbt ntpr-ms, on stelae and a naos from the same site and the personal name 926 A number of officials were attached to this `Isis in the Birth House', ist-m pr-ms. in Mut House first Birth The to the 4.3.1.1). her (see of come references cult aspect of the New Kingdom personal name `Mut of the Birth House', Mwt-n-pr-ms, and clerical Twenty-first Thirtieth Dynasties from (see Thebes from known the and also offices are Another potential officer in this cult at Thebes is the wife of Herihor, Ndmt, 4.3.1.6). 927 depicted in the Khonsu temple at Karnak and given the title `mistress of the nurses of
922 F. Daumas, Les mammisis des temples egptiens, etude d'archeologie et d'histoire religieuse (Paris, Naguib, Le clerge feminin, 225-7. 1958), 21-7,294-5,303-8,310-34, 923 Assmann, in Funktionen and Leistungen des Mythos, 19, Naguib, Le clerge feminin, 53-4,79. 924For example Ptolemy X Soter II and Horus in the Edfu Birth House, and Trajan and Ihy in the Roman Dendera Birth House, Daumas, Mammisis, 295-7,367-8,451,492-502. 925Stela Louvre C. 219 which was erected by a first prophet of Isis, was dated to the reign of Seti II by K. A. Kitchen, Ramesside Inscriptions, Historical and Biographical IV (Oxford, 1982), 296-7, Leahy, in Libya and Egypt, 165-8. It contains a depiction of Isis of the Birth House, n pr-ms. 926This is recorded on a stela in the ancient collection of Amherst and stela Durham Gulbenkian Museum North (now the Oriental Museum, University of Durham) 1971, both from Abydos and dated to c. 664525 BC by Forgeau, BIFAO 84,182. Naos Cairo CG 70018, inscribed with the cartouches of both Nectanebo I and II from Abydos, Roeder, Naos, 53-5. For the name see Ranke, PN II, 259.19. 927 Ranke, PN 1,148.3. One prophetess is known from papyrus Cairo JE 40016, dated to c. 1070-945 BC, 38020, dated from Cairo JE 380-343 both known BC, dated is by De Meulenaere, in to c. a prophet and Studia Paulo Naster Oblata 11,27-9, Naguib, Le clerge feminin, 53-4.

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928 She presumably led a team of females who held the office of Mut', hryt mnrwt n Mwt. because House Birth been have to the These Mut. in attached may nurses the cult of important that cult. of aspect the an was god child nursing of Hathor was prominent in the birth scenes of the New Kingdom93o but her importance appearsto have declined, until Nectanebo I erected a Birth House in her temple enclosure at Dendera, in which she was the mother, nourisher and protector of 931 in In Isis Ihy, the too Horus which was prominent. and the child god, variously and Graeco-Roman Period she became the most important female in the Edfu and Dendera Birth Houses, while Isis was the most prominent at Philae and Dendera, and had a role 932 it is declined, likely have however, though to Mut's Edfu. appears even to play at role Thebes from Graeco-Roman Period had the building if at survived that such a temple the picture would be different. These goddessesshare a role as mothers of child gods, Isis of Horns, Mut of Khonsu and Hathor of Ihy and Horns. Horns was the child who succeeded his father father, heir his Amun, Khonsu he died, the as remained perpetual was while after 933 despite their the The powerful status and vulnerability some retained gods child alive through their functioned their and nourishers, especially milk. protectors as goddesses (For the importance and sanctity of goddesses' milk see 4.2.1). The Graeco-Roman Birth Houses give evidence of a number of additional include Nephthys Isis, They in involved this as an assistant of a role cult. goddesses taken by Wadjet in a papyrus Jumilhac description of the cult, and.Wadjet. and Nekhbet, both as nurses and as protectors of the child, probably as a result of the child being being Bastet, king they the royal protectors, and and a number of and associated with 929

928 Naguib, Le clerge feminin, 230-2. Naguib however, saw the mnrwt n Mwt as nurses of the god's wife functions. in her Amun, ritual participated who of 929 Leahy, in Libya and Egypt, 165-8, argued that Mut's involvement in this cult may have been adopted from Isis, due to Abydene influence on Thebes, as the two towns were closely connected at the time when it first appeared. This argument was based on the bonds between Thebes and Abydos in the Libyan Period, which can be detected in people holding titles in both towns, as well as apparently Theban people being buried and commemorated at Abydos. This may not hold true however, when the New Kingdom name placing Mut in the Birth House is taken into consideration. 930 Naguib, Le clerge feminin, 53. She attends to the child together with a number of other deities, including traditional `birth deities' such as Bes, Heket and Taweret. 931 Daumas, Mammisis, 24-5,479-80. There appear to have been no names of the pattern X-m-pr-ms formed on Hathor. 932Daumas, Mammisis, 182-9,194-7,204-6,306-7, concerning Hathor especially: Borghouts, Papyrus Leiden 1348,153, note 365, Naguib, Le clerge feminin, 52. 933 Naguib, Le clerge feminin, 53-4,79.

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934 Sekhat-Hor birth and cow goddessessuch as Opet (Ipet), and Hesat. The cows were their because the their of qualities and sacred properties nurturing of especially suitable milk. Daumas argued that it was in the Ptolemaic Period that the Birth House cult first Nectanebo I building Dendera daily that the and at rituals, acquired a cult statue with 35 for birth Edfu, building At festival been the have used rituals. to solely a appears Birth House feasts are known in the month of Paophi, on the sixth day of Hathyr, on the 936 Paoni fourth Epiphi. Pachons dates 28 of Pharmouti, various and and on the of of Short festival lists also survive from the Roman and Nectanebo I Birth Houses at 937 It cannot be Dendera, showing that offerings and music were part of the rituals. in but lists feasts the the if earlier these give celebrated period, were ascertained any of have been fact The buildings that there were a how idea these used. would often of an Birth Houses Mut to the attached of specifically number of prophets and prophetesses birth The took indicate Isis also place of the child that earlier. elaborate ceremonies and indicates from Jumilhac but in that another role important text this papyrus a cult, was of the rituals was to rejuvenate the god:
`He [Horus] is there in good health, his flesh is anew consolidated for him, and his form is anew placed in the world [given birth]. His mother Isis sees him as a young child in birth in his honour his They having that nome. celebrate all the renewed after '938 in House... Birth the prescribed ceremonies

43.5.2 The fabrics of Neith At Sais, where flax grew plentifully, weaving and fabrics became very Workshops appeared important, and came to be placed under the protection of Neith. 939 became their temple the workforce part of the clergy of the goddess complex and within
934 Nephthys at Philae, H. Junker, Der Grosse Pylon der Tempels der Isis in Phll (Vienna, 1958), 192, Papyrus Vandier, Jumilhac, 124,182, note 386, p1. XIII. XIII, 8-10, in Jumilhac Wadjet papyrus and Wadjet and Nekhbet as protectors in one scene and nurses in another at Edfu, and Nekhbet alone as protector in the Roman Dendera Birth House, Daumas, Mammisis, 384-5,454-5. Bastet at Philae, H. Junker E. Winter, Das Geburtshaus des Tempels der Isis in Phila (Vienna, 1965), 391,9-10, Bergmann, Isis-seele and Osiris-ei, 21. Sekhat-Hor and Hesat at Philae and Edfu, Daumas, Mammisis, 182-9,194-7, 204-6,306-7. 935 Daumas, Mammisis, 167-75. That daily rituals took place is indicated by the hall of offerings in every Graeco-Roman Birth House, and one of them was added to the Nectanebo I Birth House in the Ptolemaic Period. 936Daumas, Mammisis, 257-67. 937 Daumas, Mammisis, 253-6.

938 The text is found in papyrusJumilhacXIII, 8-10, Vandier, Papyrus Jumilhac, 124,pl. XIII. 939 El-Sayed,Neith 1,76-80.

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(see 4.3.1.11). Two buildings in the enclosure of Neith at Sais were especially 94 buildings MM-Nt. These fabrics; Rs-Nt the the and were sacred concerned with 941 belong The linen there on one monument. dedicated to Neith, but Isis was also said to in but Hibis (see 4.4) Amun-Re in the temple the cult mortuary was generally used benefited from the red tissue from the sanctuaries of Neith, and on a different 942 II. monument so did Nectanebo

4.3.6.1 Temple cult in the service of individual

humans; oracles and donations.

The temple cults of the goddesseswere mainly aimed at the appeasing of the deity in order to ensure her support of her city and the country, but surviving oracle texts show that goddessescould take an interest in the life and actions of individual humans 943 There were oracle pronunciations which were concerned with the city life, for example, the one where the oracle of Mut at Thebes verified the decision to move into keeping in kings during in the the safe a cache, year ten of of valley royal mummies Siamun. 944 The oracles of Amun, Mut and Khonsu jointly were said to decide on the inheritance of certain royal ladies under the High Priest of Amun at Thebes, Pinedjem. 945 A Ramesside inscription shows that there was an oracle of Isis who issued an oracle about the career of an architect. 946

The priestly title whm-prophet, held in the cult of Isis and Hathor (see 4.3.1.1 and 4.3.1.5), indicate that these two goddessesmade pronunciations that needed to be These during by the the priests probably officiated goddess. of mouthpiece reported
940El-Sayed, Sais, 180-93. The connection between the fabrics, Neith and the Rs-Nt and Mh-Nt was made for example on statue Delos Museum A 379, which was found in the Isis sanctuary at Delos, but according to J. Leclant, H. De Meulenaere, `Une statuette egyptienne a Delos', Kemi 14 (1957), 34-42, it was doubtless of Egyptian origin, later transferred from Sais to Delos. They also dated it on stylistic and epigraphic evidence to the middle of the third to the middle of the second centuries BC. A stela from Abydos, which was dated to the Ptolemaic Period by El-Sayed, Neith I, 77; II, 460. He gave no museum location or number. 941It is stated clearly that they belonged to Neith in the Harris magical papyrus, El-Sayed, Sais, 193, and statue Vatican Museum 196,1.14-15, ibid. 194, and at Esna, text 217,24, Sauneron, Esna III, 55, ElSayed, Sais, 195. Isis is said to be in line 18-19 of the so-called Greenfield papyrus, dated to the Twentyfirst Dynasty by EI-Sayed, Sais, 194. 942De Garis Davies, Hibis III, pl. 33, EI-Sayed, Sais, 182-3. Nectanebo II on a stela inscribed with his name, line 16, El-Sayed, Sais, 183, who provided no museum number or location. 943For the mechanisms of the oracle petitions and the types of issues that could be brought before an Cerny, in Saite Oracle Papyrus, 35-48, and A. G. McDowell, Jurisdiction in the Workmen's oracle see Community ofDeir el-Medina (Leiden, 1990), 107-41. 944Inscribed in ink on the coffins of Seti I and Ramses II, B. Gunn, `The Split Determined Infinitive', JEA 32 (1946), 94-5, Naguib, Clerge feminin, 117. 945This was expressed in a decree by the High Priest, and the ladies were the princesses Hnwt-t3wy and Mart-k3-rr, Cerny, in Saite Oracle Papyrus, 39. 946 This was inscribed on stela Ashmolean Museum Oxford, 1894/106, and the architect worked on the `Mansion of Ramses II', which gives the date of the stela, (emy, in Saite Oracle Papyrus, 40.

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interpreting divine the the petition speaking and or oracle petitions, probably reading 83, II, that Histories Herodotus, said one of the most prominent oracles at the response. time when he visited Egypt was that of Wadjet at Buto, but no native evidence of this 4? in is the that type This survival of of poor of evidence probably a result survives. 948 Herodotus' part. general (except at Thebes) rather than a mistake on Oracle pronunciations directly benefiting individual humans have been 949 decrees These in are strips of papyrus the amuletic so-called oracular preserved inscribed in hieratic with decrees from various gods. The decrees were personalised by the inclusion of a child's name, and sometimes parentage, and they contain promises by kinds from keep the to all of threats, such as poison and safe child one or more gods disease, and to ensure that the child grows up and becomes a good citizen. The decrees 950 for by donations by to temples. temple and paid scribes written were presumably After they were written it is probable that they were taken to the cult statue of the god issuing the decree, who made some sign of approval. The piece of papyrus was then have been in the worn around could neck of the which a container, and placed rolled up 951 decrees from Thebes The The these come surviving examples of child as an amulet. Theban connection is clear from the deities involved in the texts; different aspects of Khonsu, Mut, Amun and Montu lord of Thebes appeared most frequently. Mut appears in six of the eighteen decrees, but the deities frequently overlap, giving joint 952 decrees. In A three texts other goddesses also of gave number small pronunciations. Isis promised her protection to the child, while Maat appeared alongside the Theban deities as protector in one, and Bastet featured together with a large number of Theban 953 deity in The texts show that the deities in another, and Nekhbet was the sole one text
947 Zerny, in Saite Oracle Papyrus, 46. 948 Lloyd, Herodotus Commentary 1-98,347. 949 For the publication of a number of these see: Edwards, Oracular Amuletic Decrees, passim. 950 B Bohleke, `An Oracular Amuletic Decree of Khonsu in the Cleveland Museum of Art', JEA 83 (1997), 159. 951 One of the decrees, Cairo JE 58035, was said to have been found at Saqqara, but the god making the decree was Montu lord of Thebes, and its character is very similar to the others and so not very likely to belong to a different tradition, Edwards, Oracular Amuletic Decrees, 47-8, pl. XVIa. For their date see 3.1.2 note 399. 952Decrees Turin Museum 1983, Turin Museum 1985, Louvre E. 3234, Louvre E. 8083, Paris Biblioth6que Nationale 182 and Michaelidis Collection, Edwards, Oracular Amuletic Decrees, 51,73-6, 77,81-3,89,99, pl. XVIIIa recto 1-2, XXIXa 102-7, XXXIXa recto 1, XXXXa verso 3, XXXVa recto 1, XXXIXa recto 1-8. 953 Isis: in the decrees Louvre E. 25354, Michaelidis Collection, and New York Metropolitan Museum 10.53, Edwards, Oracular Amuletic Decrees, 85-7,99,103, pl. XXXIVa verso 16-20, XXXIVa recto 1-8, XLa recto 1-3, Maat: in the decree Turin Museum 1985, ibid. 73, pl. XXIXa, 102-7, Bastet: in the Michaelidis Collection decree, ibid. 99, pl. XXXIVa, recto 1-8, Nekhbet: in the University of Chicago decree, ibid. 107-10, pl. LIIIa, 93-4.

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local temple deitieswere seento directly influence the lives of their people, andthat for help. them people could approach
Personal interest in temple cults can be detected in donations of votive figurines, for fields the maintenance of the cult. 4.3.6.1,4.3.7) (see provisions and and animals The latter were recorded on donation stelae: records of land and property given to a deity or a temple, either by a royal or private person. These pieces can provide evidence but individual Appendix 1), 4.3.2 (see located also preferences and of where cults were for different cults. 54The main bulk of these donations were made during the TwentyOn in donation king Delta. Dynasties the the the Twenty-sixth most of stelae to second deed by the depicted the when actual was made a private even offering performing was 955 by figure the there He person, a of private and accompanied sometimes was person. for included, donation by king instances the example, on a private not was where were 956 in Busiris' dwells `who Isis to person 957 land for lamps, the maintenance of temple Private donations, of land, and of in Osirid her Western Delta, Isis for triad the the to the of and as part cult of were made 958 her Busiris. Royal donations were also Osiris and the Osirid triad at Sais, and to at donations by Psammetichus Sais II lamp for her, including made at maintenance made beer for by for brewery the temple the Tjenenet, of was given production and a and 9s9 Private donations were made to Bastet of Amasis to Ptah and Isis of Tjenenet

955 Yoyotte, in MelangesMaspero 1.4,140, Meeks, in State and TempleEconomyII, 626-7. 956 An examplewithout king is Moscow 1.1.x5645, inscribed in year 18 of Apries, H. De Meulenaere, `Quelques sur des stelesde donation sai'tes',RdE 44 (1993), 18. He provided no hieroglyphs or remarques but hry-ib seemsto be most likely on the basisof how he translatedit. transliterations 957 Thesedonationsconsistedof fields that provided revenueto pay for the burning of a temple lamp, A. Leahy, 'Saite Lamp Donations', GM49 (1981), 37-40.
958Stela Moscow I la 5647, made by a chief of the Libu, and inscribed in year 31 of Sheshonk III, Yoyotte, in Melanges Maspero 1.4,143. Stela Hannover Kestner Museum 1935.200.439, by a private W. I, Spiegelberg, 'Neue Schenkungsstelen in 23 Psammetichus ber Landstiftungen an of year person Tempel', ZS 56 (1920), 58-8, Meeks, in State and Temple Economy II, 669,675. Stela Hermitage, St Petersburg, 18499, from year 16 of Amasis, recording a lamp maintenance donation made by a private person, El-Sayed, Sais, 53-6, Meeks, ibid. 680. Moscow 1.1.a.5645, inscribed in year 18 of Apries and recording a private donation, De Meulenaere, RdE 44,18. 959Stela University College London 14536, made in year 1 by Psammetichus II, Meeks, in State and Temple Economy II, 629, stela Saqqara-North EES exc. no. 2984, recording a lamp endowment by Psammetichus II and given into the care of a temple official at Tnnt, A. Leahy, 'Beer for the Gods of Memphis in the Reign of Amasis' in W Clarysse, A. Schoors, H. Willems (eds.), Egyptian Religion the Last Thousand Years I (Leuven, 1998), 382. Meeks, ibid. 676. Stela Cairo T. 23.10.24.2, inscribed with the first cartouche of Amasis, Leahy, ibid. 377-80, fig. 1.

954 The political and economical implications of the donation stelae were examined by Meeks, in State 605-87. Economy II, Temple and

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Neith Bubastis, during the Twenty-second Dynasty and the reign of Psammetichus 11.960 by Tefnakht in King donations field the Sais and another reign of given received at Mut too, as a part of the Theban triad and with Khonsu at Tanis, was Psammetichus 1.961 962 bequeathed Sekhmet A to donations. and private gifts were series of the recipient of 963 Shu and Tefnut meanwhile, received one made by a chief of the Firin. Kom Heka at 964 Delta, Libu somewhere in the western and a small number of apparently private gifts during TwentyMefkat Imau, Inbu Hathor the and reigns of to at were made cults of 965 land donations Horus Buto Wadjet The kings. Dynasty and at received of cult second by the great chief of the Libu Tefnakht, later to become king, and a private person in the 966 king he have donor be in the Even to the Shabaka. may appears caseswhere reign of 967 donation. the behalf supplied who person a non-royal of acted on One of the aims of these donations was to ensure that the funerary cult of the donor was maintained by the temple personnel, in similar manner to that recorded in the
'60 Stela Copenhagen National Museum 332, in the reign of a Takelot, possibly II, a stela in two parts in Takelot, II, 1337, Aberdeen 8437 Berlin an unspecified probably again stela and stela consisting of Goma, libyschen for donation, F. Die Frstentmer intermediary functioned king a private the as which des Delta vom Tod Osorkons 11.Bis zur Wiedervereinigung gyptens durch Psametik I. (Wiesbaden, 1974), 128-9, Meeks, in State and Temple Economy II, 634, stela Cairo JE 31653, from year 9 of Takelot II on which the donation was given by a temple official and placed in the care of another, Meeks, ibid. 633, stela Cairo T. 2.2.21.13, from the reign of Pami, made on behalf of a private individual, Daressy, ASAE 15,145-7, Meeks, ibid. 641, stela Cairo JE 45779, from the reign of Sheshonk V, on which the king appears to have made the donation, ibid. 144, Meeks, ibid. 643,667,669,670. Stela Cairo JE 41670, from year 2 of Psammetichus II commemorated a donation of a field for the maintenance of a lamp in the temple of Bastet by a private person, Daressy, ASAE 11,192, Meeks, ibid. 636.

96'StelaAthens,unknownnumber,from year 8 of Tefnakht, El-Sayed,Sais, 36-44, stela Copenhagen I, Meeks, in State and TempleEconomy II, 628, National Museum7097, from year 22 of Psammetichus 672,675. %2Stelaseenin the Cairo art market datedto the reign of a king of the Twenty-secondor Twenty-third V Dynasty by Meeks,in Stateand TempleEconomy11,665.A Tanite stela from the reign of Sheshonk accordingto Meeks, ibid. 669-70.
963Stela Caves IFAO no de sequestre 14456, dating to year 30 of an unknown king, with the donation in 78,147-63, XLIX, L, BIFAO Berlandini, the Cairo art by Libyan pl. stela seen a chieftain, made donation, Spiegelberg, ZAS in V, 56,57-8, Yoyotte, Sheshonk from 8 a private with of year market, Melanges Maspero 1.4,143. Stela Brooklyn Museum 67-119, from year 15 of Sheshonk V, with a donation by a great chief of the Libu held by an official in the cult of Sekhmet, Yoyotte, in Melanges Maspero I. 4,144. Meeks, in State and Temple Economy II, 666,670. 964St Petersburg Hermitage 5630, made by a chief of the Libu in year 10 of Sheshonk I, Yoyotte, in Melanges Maspero 1.4,142-3, Meeks, in State and Temple Economy II, 666. 965Stelae Berlin 7344, Meeks, from year 28 of Sheshonk III, Cairo T. 21.3.25.15, from year 32 of Sheshonk III, Louvre E 8099, from the reign of Osorkon I and the king offered the land to a master of singers, and it was placed under the administration of a temple official, Meeks, in State and Temple Economy II, 631, Cairo JE 30972, from year 19 of Sheshonk V, given by a high official of the king and Jelinkov-Reymond, doorkeeper, fry-r3, CdE 28, fasc. 55,52, Yoyotte, the the of authority under placed in Melanges Maspero 1.4,144. Meeks, ibid. 651,666,669,670. ' Stelae of the ancient Farouk collection, from year 36 of Sheshonk V, Yoyotte, in Melanges Maspero 1.4,153-4, and Metropolitan Museum of Art, New York 55.144.6, in which the donation made by a private person, took place in year 6 of Shabaka, E. Brugsch-Bey, `Mittheilungen', ZAS 34 (1896), 83-4, Meeks, in State and Temple Economy II, 670,673.

967 Leahy, GM 49,42.

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inscriptions of Hapdjefa. 968 The choice of deity may therefore reflect which temple personnel the donor thought were most likely to uphold his mortuary cult. If this was the case, the evidence shows that temples of goddessesnot usually involved in funerary cult (see 4.4), such as Bastet and Sekhmet, could maintain private funerary offerings and rites. Personal preference for a deity may nonetheless have played a role in the choice. This is probably also the case with many statueserected in temple courts, intended for the glorification of the living and maintenance of the memory of the dead. These were erected in the temples of goddesses,for example, of Mut at Karnak, Neith at Sais, and probably in every temple that held importance in local eyes. Even though these could indicate a personal preference for a goddess,these objects speak more of a wish to be remembered and included in the offerings than of piety towards the goddess. It is possible however, that some donations were made with the intent to receive some form of award in life, similar to those requestedwith votive donations of statuettesor mummified animals (4.3.7). Bronze votive figurines in the shape of a goddesswere donated by private individuals, as suggestedby inscriptions on some of them.969 Such figurines survive in the shapeof Isis, Nephthys, Hathor, Sekhmet, Bastet, Mut, Wadjet, Nekhbet, Neith, Serket and Maat (for examples of each see the iconography chapter). It is also quite likely that some of the lion headed females without inscriptions representedTefnut. This leaves only Nut without such votives, and that may be a result of the scarcity of her temple cults (see Appendix 1), in combination with the funerary aspect being dominant in her cult. These votives were probably offered to the goddesswith the aim to secure protection or some other form of aid from her. The most frequently used phrase was: (the goddessesname) gives (all) life (and health), di rnh (nb) snb, followed by the name 970 donor. The same phrase was also used on a large number of smaller figurines of the of faience and other less valuable materials, some of which may have been used as

9s Meeks, in State and Temple Economy II, 649-51, and Leahy, GM49,41, argued for their funerary nature. De Meulenaere, RdE 44,15, however, argued that with present evidence it is not clear that all donations were made for the benefit of personal funerary cults. 969 Steindorff Walters Art Gallery, 14. There are a few of these figurines, which functioned as burial containers for animals, for example, a number of seated, lion-headed representations of Wadjet. These contained bodies of ichneumons. Bothmer, JNES 8,121-3. As animal mummies functioned as votives this makes it likely that the figurines had a similar purpose. 910 For example: on statuette Cairo 38957 of Neith, 38979 of Hathor, 39078 of Wadjet, 39128 of Mut, Daressy, Statues de divinites, 243,248,268,279.

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in `everyday (see 4.5.1) or but probably used either magic' were votives, most of which in burials 971

43.6.2 Curses in protection of donations The harmful magic of which evidence has survived mainly took the form of terms of threats; warning people that if they in formulated These curses. were generally did not comply with what the text required they would be subject to divine or royal (not dissuade from These issue here) to threat-formulae were attempts people an retribution. damaging inscriptions and undoing donations and wills. Nordh described the destructive by the person erecting the `anti-Maat not only condemned activities', actions as Apophis by but to those the as actions of gods, equivalent also monument and society 972 harshest punishment and therefore warranting the These texts, often inscribed on donation stelae, were a way for people to behalf, induce their to the protecting their gifts and presumably gods act on magically funerary in life. it Sekhmet the the provisions or aid was was also aim of gift, whether the goddessmost frequently chosen to carry out the threats becauseof her aggressive fire breathing potential. The threats sometimes took the form of a divine triad pursuing 973 damaging donation. An the comparable family members of the person guilty of benefiting donation Ptah, Memphite on which the perpetrator example commemorates a would be punished by Ptah and 974 his Neftertem `... Sekhmetwill pursuehis wives and will pursue children'. This goddesswas the punishing force, alongside the king or various male deities, in a 975 Bastet donations and papyri. on stelae was combined with number of other written
971 For numerous examples see: Daressy, Statues de divinities, passim. 972 K. Nordh, Aspects ofAncient Egyptian Curses and Blessings, Conceptual Background and Transmission (Uppsala, 1996), 84-5. 93 This pattern appeared first in the New Kingdom, S. Morschauser, Threat-Formulae in Ancient Egypt (Baltimore, Maryland, 1991), 188,192-3,196. "' Stela Cairo JE 45327, dated by the inscription to year sixteen of Osorkon II, Meeks, in State and Temple Economy II, 667. The threat is expressed as an oracular question to which `the Great God vigorously assented', Morschauser, Threat-Formulae, 219. "i Stela Cairo JE 45530, dated by the inscription to year 6 of Pedubast I on which Sekhmet punishes along with the king, Meeks, in State and Temple Economy II, 671, Morschauser, Threat-Formulae, 231-2. Stela Cairo JE 45948, dated by its inscription to year 10 of Peftjauaubastet, and on which she usesflame to punish, G. Daressy, `Stele du roi Pefiiifdubast', ASAE 17 (1917), 43-5. Ashmolean Museum 1894.107b, dated by its inscription to year 24 of Piye, on which shejoined Amun-Re and Osiris in the destruction of anyone who would damage the inscription or the funerary provisions it recorded, Meeks,

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On one they were said to use her on a couple of stelae from the reign of Necho 11.976 flame as a means of punishment, which was rare for Bastet but traditional for Sekhmet.977 It was presumably through their frequent association (see 3.7.2 and 5), that Bastet came to have this attribute. In the Theban context of the chronicle of Prince Osorkon it was the flame of Mut that extracted the punishment if the commands of the 978 prince were overturned. In one instance Neith joined Sekhmet as the vindicator if the 979 donation her because damaged, the temple. Meanwhile, was made to monument was Hathor stood alone as the avenger on a donation made to her temple. 980 This shows that the power of the lionesses, among whom Sekhmet was foremost, was most suitable as a punishing force, but that other goddessescould be roused to violence if their own property or devotees were threatened.

4.3.7 Animal cult The animal cults associated with goddessestook two forms, as did those of male deities. One form involved a single animal being seen as the earthly incarnation of a deity, such as the Apis, Mnevis and Bucchis bulls. These had cult temples and received elaborate burials. There was only one prominent female equivalent; the mother of Apis. 981 She was the cow that had given birth to the Apis and was seen as a form of Isis.992 Isis was sometimes depicted on Serapeum stelae standing in a protective pose

bid. 672, Morschauser, ibid. 232-3. The text is written on papyrus Turin 248, in year 47 of Psanunetichus I, which calls on Sekhmet along with Amun-Re and Ptah, ibid. 237. 96 Louvre E 22036, which contains the name of Necho II and a possible year date 1, but that is uncertain according to Meeks, in State and Temple Economy II, 675, Morschauser, Threat-Formulae, 238. BM 1655, inscribed in year 4 of Necho II, Meeks, ibid. 675-6, A. Leahy, `Two Donation Stelae of Necho H', RdE 34 (1982-3), 77-80,84, fig. 1, Morschauser, ibid. 23 8-9. 'r' Leahy, RdE 34,77-80,84, made this observation. spa The text, from the Bubastite Portal at Karnak includes reference to year 11 of Takelot II, Caminos, The Chronicle of Prince Osorkon, 71, Morschauser, Threat-Formulae, 221-2. " The Tefnakht stela in Athens Museum (unknown museum number) dated by its inscription to year 8 of Tefnakht, El-Sayed, Sais, 43, p1.7, Morschauser, Threat-Formulae, 234-5. 90 Stela Cairo JE 30972, dated by its inscription to year 19 of e3-hpr-ReSheshonk V, and dedicated to 'Hathor of Pr-Hwthr-nbt-mfkt', modem Kom Abu Billo in the Delta, Meeks, in State and Temple Economy II, 670, Helck, Gaue, 157, Morschauser, Threat-Formulae, 228. %' The mothers of Buchis were venerated and received burials at their death, but they were much less prominent than those of Apis, and appear not to have been associated with a major goddess, IL Mond, O. H. Myers, The Bucheum I (London, 1934), 22. 9a2 H. S. Smith in 'Dates of the Obsequies of the Mothers of Apis', RdE 24 (1972), 177, and 'The Death and Life of the Mother of Apis', in A. B. Lloyd (ed.), Studies in Pharaonic Religion and Society in Honour ofJ. Gwyn Griffiths (London, 1992), 219. Bergman, Ich bin Isis, 251-2, made the remark that it was as a form of Hathor that Isis came to be the mother of Apis, based on Hathor being depicted more often as a cow. This is however, a rather loose base for such identification, since Isis could take the cow form independently, and there is no strong evidence connecting Hathor with the Apis.

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983 Isis probably adopted this role through the association of the Apis behind the bull . in Osirid his important the Osiris. Isis the sphere as spouse and goddess most was with her be led it that to this seen as the closest prominence resurrector, and was probably because had be in that was Her to that Apis. this of mother context role associate of the his most significant relationship. The cult of the mother of Apis, like that of the Apis, by kings. burials The commemorated earliest received royal patronage with elaborate known burial took place in year 37 of Amasis, and six burials took place under Ordinary people, especially the Nectanebo I and a further four under Nectanebo 11.984 death in Memphis, her built the tombs also erected stelae at and temple artisans who 985 into Ptolemaic the burial of the cows from the reign of Amasis era. The other type of animal cult was when all animals of one type were sacred to a divinity, but became significant in the cult first after they were dead and could be used in (4.3.6.1). This bronze in animals votives resulted as votive offerings, parallel with being bred and mummified in the temple precincts of some deities and bought and dedicated by private persons. This practice, which grew in prominence through the first in Egyptian has been that BC, of representative religion as rather seen and millennium 986 deities. for female Herodotus, directed towards example, of a number period, was described the practices at length in The Histories, Book II, 65-76. One such goddesswas Wadjet, whose sacred animal was the ichneumon, as indicated by a number of those animals discovered inside hollowed-out statuettes of the 987 inside it is It form. that in leonine a mummy placed would probable goddess 988 have for her She figurine's this animal acquired may power. strengthen the votive date Letopolis Horus from her who at an earlier was associated of cult connection with 989 humans. helpful This killed it. ichneumon to The was probably which snakes, with

983 SS 193,199,200,201,202, all dated to year 20-21 of Psammetichus I, 193,199 and 202 by their inscriptions, the others by Malinine et. al. Serapeum I, 147,152-4, pl. LII, fig. 197, pl. LIV, figs. 199, 200,201,202 984 Smith, RdE 24,179-83. 98sSmith, in Studies in Honour ofJ. Gwyn Griffiths, 207-18. 9" Mlek, The Cat, 98-9, especially on the cats. 98' Two examples where the mummified bodies of ichneumons were placed inside figurines named as Wadjet and which carry the cartouches of Apries are statuettes Berlin inv. 11389 and 11867, found at Sais, un-inscribed figurines with bodies inside are Berlin inv. 13130 and 13135, Bothmer, JNES 8,121. Some figurines labelled as Wadjet were hollow but found empty. 988Bothmer, JNES 8,122. 989 James,JEA 68,159-60. This was said in the context of a leonine seated figurine which according to James appearedto contain a linen wrapped bundle which could be a mummified animal.

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led to it being seen as an appropriate animal for Wadjet whose mythology marked her as 90 a guardian. The most well known of the animal cults of a goddess is probably that of the form Bastet. took Representations the the often goddess of a cat, and huge of cats of Bubastis Saqqara, had important buried and where at she numbers of cat mummies were 91 cults. Examination of the cats suggeststhat the vast majority were young specimens deliberately killed, which indicates that they were bred specifically for the purpose.992 Among the cats at Bubastis were also found the bodies of ichneumons, seen above to be the sacred animal of Horus and Wadjet, as well as bronzes of cats, cat headed goddesses 993 Nefertum At Saqqaratoo the mummies were mixed up with cat statuettesas well and 994 indicates burials This headed figurines both lion that the the mummies of as and cat . were combined with other votive objects dedicated to the goddess, and also that the burial grounds were not solely dedicated to her. Wadjet had a temple cult at Bubastis at least in the reign of Nectanebo II (see Appendix 1.50), which accounts for her animal 95 being dedicated to highlights This the that there. stressing of all cats appearing also Bastet, in Herodotus' description of the cult at Bubastis, as well as his statement that all 996 cats of hers were buried in that place, were over-simplifications. Few of the cat mummies had inscriptions stating that they belonged to Bastet deities. dedicated These are it is to that therefore other were some and possible primarily the lioness goddesses,as the lion and cat were closely connected and could be 97 is It Ptolemaic Period the a whole. not until the parts of peaceful seen as and wrathful 98 lions. Therefore, another animal would is that there any evidence of mummified deities, for lion have been have been the the to and cat appears earlier presumably used an obvious choice. At SpeosArtemidos for example, they were associatedwith the lioness Pakhet.9 It is possible that some of the hollowed out figures representing

990 Vandier, Fondation Eugene Piot, Monuments et memoires, 1'academie des belles-lettres 55,54. 99' The burials seem to have started c. 945 BC at Bubastis, while at Saqqarathe burials took place at least from the early fourth century BC, Naville, Bubastis, 52-4, D. Kessler, Die heiligen Tiere and der Knig, (Wiesbaden, 1989), 221. 992 A. Charron, L. Ginsburg, 'Les momies de chats', in L. Delvaux, E. Warmenbol (eds.), Les divins chats d'Egypte: un air subtil, un dangereux parfum (Leuven, 1991), 140-4. 993 Naville, Bubastis, 53. 994 Kessler, Tiere, 105. 99sShe is called 'who dwells in Bubastis' in an inscription from his reign, Habachi, Tell Basta, 81,88. 996 Herodotus Histories Book II4 66-67. Lloyd, Herodotus Book II, Commentary 1-98,298-301. 99' Te Velde, in Studies in Egyptian Religion, Dedicated to Professor Jan Zandee, 137. 99:The evidence is a second century BC papyrus from Saqqara,Kessler, Tiere, 122-3. 999 A. J. Spencer, Death in Ancient Egypt (Harmondsworth, 1982), 211.

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' Wad et contained cats, and that some of the cats at Saqqara were dedicated to Sekhmet, who was prominent there. At Thebes there is some evidence of the association between Mut and the cat, including a cat statue inscribed as Mut, and a stela with a '' her. She too, was probably connected depiction of a cat which probably represented 1002 lion Cat Re. her the the and eye mummies with of the through association cat with have been discovered at Thebes, some of which may have been dedicated to Mut, even 1003 burials inscribed Bastet. A had the of with name of series though a number coffins have also been found at Balat in the Dakhleh oasis, and they may attest to a cult of 1004 Bastet there. Animal worship belonged to temple cult, with officials caring for the animals, performing the mummification and making the votive objects, and priests performing the rituals necessary for the cult and the dedications. There was however, a strong deities the with an offering and presumably private element as people approached in help return. problem with a personal expected

4.4 Funerary cult 4.4.1 Funerary rituals Funerary rituals primarily involved the goddessesIsis and Nephthys, in death important the to their roles myths relating and afterlife unsurprisingly given (see 3.2.2,3.3.2). During funerary processions and rituals two women would perform 1005 in These ladies can be seen in the resurrection. the roles of Isis and Nephthys, aiding

100 Te Velde, in Studies in Egyptian Religion, Dedicated to Professor Jan Zandee, 127,132-3. The statue is The Cairo 27820, date Karnak. Twentieth in her the found stela with a temple at of enclosure was Dynasty suggested by Te Velde. It contains representations of a goose and a cat, the latter of which was identified as belonging to Mut as she is mentioned in the stela text alongside Amun, who was named as the goose in a caption. 102 Te Velde, in Studies in Egyptian Religion, Dedicated to Professor Jan Zandee, 136-7. 1003 Examples are cat coffins Turin C 2369 and Leiden inv. AH7, Kessler, Tiere, 173-5. 1004 O. E. Kaper, `The Statue of Penbast. On the Cult of Seth in the Dakhleh Oasis', in J. van Dijk (ed.), Essays in Honour of Herman Te Velde (Groningen, 1997), 232-3, argued for them belonging to the cult of Bastet and said that they belonged to the Persian Period. 100-5 Bleeker, Egyptian Festivals, 130. Examples include the tomb of Antefoker, vizier of Sesostris I, in which a scene depicting a funerary boat procession showed to females flanking the bier, called `the older H. De Garis Davies, A. H. Gardiner, The Tomb of drt kites', drt 13wt, respectively, nds, and younger Antefoker, Vizier of Sesostris 1, and of his Wife Senet (no. 60) (London, 1920), 20, pl. XVIII. A later example comes from the tomb of Amenemhat, who lived during the reign of Tuthmose III, where funerary scenes show the two women, called the same, attended at the carrying of a shrine, walking just in front and behind the mummy in its coffin when it was dragged to the tomb, N. De Gans Davies, A. H. Gardiner, The Tomb ofAmenemhet (No. 82) (London, 1915), 1, pls. X-XII. The older and younger kites

100 JEA 68,156-9, but he One hollowed out Wadjet lionesswith unknown contentis BM 11482,James, basis ichneumon, it the on of Bothmer's argument. that an contained probably suggested

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in `opening They the funerary depictions of the also participated processions. tomb of 1006 have been This to the very similar rite seems mummies. mouth' ritual performedon 1007 Period, in the New Kingdom and Graeco-Roman so it is probablethat the rein intervening the the period. goddesseswas used enactment of the roles of Isis, Nephthys, Hathor, Neith and Serket were all in some way involved in the is for burial. body This rituals surrounding the mummification and preparation of a indicated by all of them being given the epithet `mistress of the Embalming House', They may have hnwt pr nfr, on Theban coffins (see 2.2.2,2.3.2,2.5.2,2.12.2,2.13.2). functioned as spiritual protectors of the place and its workers, but it is also possible that inclusion for The the of certain certain rituals. goddesses women took on the roles of 1008 in in A their participation deities on the coffins may have originated such rituals. in festival described 4.3.3. is Khoiak for the this clear precedent

4.4.2 Funerary goddesses and their functions As seen in the iconography chapter, most of the goddesses could be used in a Nut, Hathor, Neith Serket. Nephthys, but Isis, and were most mortuary context, Isis (see 2.2.1,2.3.1,2.4.1,2.6.1,2.2.12.1,2.13.1,3.2.2,3.3.2). was prominent foremost among them as the wife and primary instigator of the resurrection of Osiris, in by her She Nephthys dead this the was aided sister associated. were , withwhom all The included became this, goddess. pair were on through mortuary prominent a who, dead depicted Osiris to the either attending or person, almost all coffins and sarcophagi, in itself in the their the some cases encircling mummy and wings, god often encircling Their roles in these cases appear to have been mainly protective, inside the coffin. 1009 in depicted Inscriptions they mourning poses. though sometimes were even functions, their the clarify some stating that the representations accompanying some of

were names given to Isis and Nephthys, Isis the older, Nephthys the younger, already in the Pyramid Texts. C. Seeber, 'Klagefrau', LA III (Wiesbaden, 1980), 444-7. 1006 The main officiaries were the sm-priest, the lector-priest and people impersonating Horus and `The Nine Companions', J-C. Goyon, Rituels funeraires de 1'ancienne Egypte (Paris, 1972), 94-8. 1007 Goyon, Rituels funeraires, 93. 18 This was first argued by Munster, Isis, 24-60, and followed by Assmann, MDAIK 28.2,127. The inscriptions. Kingdom based Middle coffin on was argument 1009 Examples with Osiris on coffin Cairo JE 29661, whose owner had burial goods with inscriptions of the First Prophets of Amun Pinedjem II and Menkheperre, Niwinski, 21s`Dynasty Cojns, 123, pl. XI, Sarcophages, 280. Moret, For the date see 2.2.1, note 92. See also 2.2.1, CG 41031, Cairo and coffin 2.3.1 for more examples. An example of both with wings stretched out to the sides of the coffin so as to Cairo be found JE 31566, from Kom Abu Yasin, Rowe, ASAE the on sarcophagus can mummy encircle 38, pl. XXIII. For the date see 2.2.1, note 92.

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On Nephthys to said one sarcophagus was mourning-1010 or protection gave goddesses dead, Isis the bones the of while watched over, gave members and unite collect the 1011 Other breath to the nose of the dead person and made him exist as a god like Osiris. 12 10 from food A divine gifts were a good burial, peace, provisions and relief offerings. holding linen Anubis, Nephthys Isis to Giza, Try out sheets of and the tomb of shows at 1013 linen inscription `Isis... The to the is says: she gives to a mummy. who attending 114 funerary [] On Try. As imy-r Chief [of Police], Try', 3st stelae they some n mnhtt ... hanging their depicted over anus, presumably representing cloth of strips with are also 1015 dead. for the bandages the as providers roles goddesses' and mummy Nut was another prominent funerary goddess and she had the traits described because for dead, the Nephthys for Isis she and of a protector and mourner and above be in dead This became Osiris the can seen of all persons. mother she was the mother of depictions of her stretching her wings over the coffins and sarcophagi (see 2.4.1). She breath dead became that they the that could god, a gave protection as well as ensuring 1016 however. She for this had bandages than the more they was that mummy. air, and Nut was the sky; one of the places people aspired to reaching at death. This was her: images in to of expressed captions
1010 One said: `words spoken by Nephthys, I circle around (my) sister, the lady of the house Ts-Mwt prw, dated Sarcophages, 161, Moret, 41014, CG Cairo on stylistic which was as your protection', on coffin Coffins' ibid. II, 414-15. Coffin Cairo CG 41004, Moret, `Theban by Taylor, BC 625-600 to grounds c. 79, had `Isis, daughter of Geb, she makes your protection'. `Words spoken by Isis... crying for

1012 A good burial given by Isis and peace and provisions by Nephthys on coffin Cairo CG 41019, Moret, Sarcophages, 195-6, see 2.3.1 note 130 for the date, and also on coffins Cairo CG 41010, dated on dated Coffins' 383, II, 41012, by Taylor, `Theban to 675-650 BC and which was c. to c. grounds stylistic 660-650 BC on stylistic grounds by Taylor, ibid. 362, Moret, ibid. 136,151. Isis gave `invocation `linen... Nephthys fowl gave all peace and all provisions' on while everything' and offerings, cattle, First Prophet Armin 99,102. The Cercueils, the the Gauthier, CG 61029, Cairo coffin, of owner of coffin Pinedjem II was buried c. 969 BC according to Taylor, `Theban Coffins' II, 75. Coffin Cairo CG 61030, Gauthier, Cercueils, 113-14. For the date see 2.2.1 note 84. Isis gave `peace, provisions, incense, wine `peace, Nephthys provided every good and pure thing and every good and while and pomegranate-wine' sweet thing'. 1013 El-Sadeek, Necropolis at Gizeh, 60. 1014 EI-Sadeek, Necropolis at Gizeh, 60. 1015 Stelae Cairo T. 20.12.24.10 from Thebes, dated to c. 660-650 BC, and Philadelphia 29-86-422 from Edfu, dated to c. 670-650 BC, Durham Gulbenkian Museum North (now the Oriental Museum, University of Durham)1981, from Thebes, dated to the early to middle of the Twenty-fifth Dynasty and Cairo JE 20251 from Abydos, dated to c. 630-600 BC, all dated by Munro, Totenstelen, 190,212,249, 280-1, pis. 3, fig. 10,8, fig. 31,22, fig. 80,35, fig. 130. 1016 Nut gave protection and life as a god in an inscription accompanying a representation of her on for 38,181-2. date. ASAE See 2.2.1 92 She Rowe, 31566, Cairo JE the note gave air to the sarcophagus Osirified Ankhnesneferibre on her sarcophagus BM 811, Sander-Hansen, Anchnesneferibre, 12,23,118. She was depicted with pieces of cloth hanging off her arms on coffin no. 71700 of The Archaeological Museum of the Academy of Sciences of Ukraine, Odessa. Berlev, Hodjash, Monuments, 25, pl. 54 II. 35.2.

Osiris...Masaharta',and the samephrasealso with Nephthys,was usedon coffin Cairo CG 61027, Gauthier,Cercueils,68. For the datesee2.4.1 note 158. 101Sarcophagus Cairo JE 31566, Rowe,ASAE 38,181-5. See2.2.1 note 92 for the date.

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Masaharta, he said: Descend mother Nut, divide your wings on account of ... allowing me to be like the indestructible stars and like the unwearying stars', and 1017 him herself as the sky'. over stretching `Osiris

In addition to this she could be seen as a personification of the coffin, in which case the dead person was encircled in death by the mother. This can be seen in the many both lid base (see 2.4.1). Nut her inside the thus the on and coffins, representations of loving both to the the the to a return and uterus of sky mother who an ascent represented 1018 in in These in the the them conceptions were place afterlife. rebirth would give 1019 Texts. Pyramid Neith and Serket were often depicted on coffins and sarcophagi (see 2.12.1, 2.13.1), but were less frequently accompanied by captions explaining specifically what they were supposed to provide. However, it is clear from their poses, for example Osiris, behind in that they gave protection and provisions. standing protective poses Serket was also depicted holding cloth, mnh and burnt-offering bowl in her hands on a 1020 for dead. Neith had a special role as the the coffin, showing that she provided this in in Mh-Nt linen Rs-Nt the and and used mummification (see produced goddess of 4.3.5.2). This was expressed on coffins and sarcophagi from Thebes, which stated: `one linen by hndwt, Neith', the the goddess woven great weavers, with of you... mummifies 121 fabrics The in both divine New Kingdom tombs. the protected wearers, and and human, and a Theban coffin stated that this linen prevented the dead body from 10 An offering table found at Herakleopolis had an offering formula perishing.

101Coffin Cairo CG 61027, Gauthier,Cercueils,66-7. See2.4.1 note 158 for the date.A. Rusch,Die Entwicklung der HimmelsgttinNut zu einer Totengottheit(Leipzig, 1922), 34-45, provided a numberof from the Middle Kingdom onwardswhereNut was examplesof text extractsfrom coffins and sarcophagi supportor otherwiseaid the dead. said to lend her protection, embrace,
10'8J. Assmann, `Death and Initiation in the Funerary Religion of Ancient Egypt', in W. K. Simpson (ed. ), Religion and Philosophy in Ancient Egypt (New Haven, 1989), 139-40, Assmann, MDAIK 28.2, 115. '0'9 Rusch, Nut, 1-22, provided a number of extracts of Pyramid Text Utterances showing this.

1022 From Coffin BM 3, from Thebesand datedto c. 664-525BC by El-Sayed,Sais, 182;Neith I, 79; II, 473.

1021 Coffins Cairo CG 41006, Moret, Sarcophages, 52, which was dated on stylistic grounds to c. 650-630 BC by Taylor, `Theban Coffins' II, 391, Cairo CG 41047, Gauthier, Cercueils, 122, for the date see 2.4.1 God's Wife Ankhnesneferibre, BM 32, Sander-Hansen, 166, the the of and sarcophagus note 75,1,168. These examples and their meaning were discussed by Anchnesneferibre, (67-9,75,116,127) Assmann, MDAIK 28.2,124-5 and El-Sayed, Neith 1,77; II, 471-2. An example of a tomb is that of Khaemhat, Gournah 57, dated to the reign of Amenhotep III by El-Sayed, Neith I, 77; II, 333.

1020 22, pl. 43 11.22.11-12, Coffin box KaunasTt-2798, Berlev, Hodjash,Monuments, see2.6.2 note 214 for the date.

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bandages, for Neith `May the Osiris, Osorkon', hbs the with you clothe containing wish: 123 kNt Wsr[kn]. n. mnht n Wsir The vital organs, such as liver, lungs and intestines of the dead were removed during the embalming process and placed in four canopic jars. These organs, like the body, required divine protection. This was given by the four sons of Horus; Imsety, Hapy, Duamutef and Qebsenuef, who were frequently joined by Isis, Nephthys, Neith jar The Serket. Each the of one protection god and given one goddess. was and Middle jars from Kingdom, became in the texts as early as on and appear goddesses 1024 The pattern of which gods and in New Kingdom. frequently used the more defined during Third became Intermediate featured the together more goddesseswere Period. Most sets of jars had Isis and Imsety, Nephthys and Hapy, Neith and Duamutef 1025 but The canopic Serket Qebsenuef, there were still exceptions to the rule. and and jars produced during the reigns of the Twenty-sixth Dynasty kings were even more 1026 uniform. Another funerary goddess was Hathor, who was regularly depicted as a cow but Theban (see 2.6.1), the on coffins who was also mountainside coming out of depicted as a female protecting and providing for the dead and Osiris. Inscriptions for beer, her and provisions, example and she was said to with giving peace, attributed 1127 This instrument presumably symbolised that the NN'. Osiris be `giving a mnit to goddess gave joy in the next life (see 4.3.4).

1023 Excavated in the MAE 1984 expedition at Ehnasya el Medina and given inv. no. 84-23-5/1, PerezDie, Vernus, Ehnasya el Medina, 61,84. The Osorkon in the text is called son of the king's son of the lord of the Two Lands Nmrt. 1024 The goddesses appear, together with one each of the four sons of Horus on the canopic jars of the Thirteenth Dynasty princess Nbw-htpti found at Dashur, Cairo CG 4006-10, G. A. Reisner, rev. by M. H. Abd-ul-Rahman, Canopics (Cairo, 1967), 4-7. Most commonly Isis joined Imsety, Nephthys Hapy, DuamutefNeith and Serket joined Qebsenuef, which is the case on the canopic jars Cairo CG 4094-7, of one Nay, found at Saqqara and dated to the Eighteenth Dynasty, and on another jar, presumably from a set lost, have been Serket instead four three the was grouped with Hapy, canopic jar Cairo CG other of where 4208, dated to the Eighteenth or Nineteenth Dynasties, on two other jars belonging to the same person Serket was paired with Duamutef while Isis and Qebsenuef combined, jars Cairo CG 4325-6, of P3-wr, found at Saqqara and dated to the Nineteenth Dynasty, ibid. 59-62,150,221-2. All dated by Reisner. 1025 Cairo CG 4375-8, found at Gurnah and dated to the late Libyan Period, had the eight deities grouped in this way, and a more unusual combination of deities was allocated to canopics Cairo CG 4175-8, dated to the Third Intermediate Period, where the four sons of Horus were given one jar each but only Duamutef was combined with Neith and Imsety, very unusually with Nut, all were dated by Reisner, Canopics, 127-9,237-40. 1026 Examples include Canopics Cairo CG 4098-101,40102-5 and 40106-9, all from Saqqara, Cairo CG 4183-5, from Medinet Habu, Cairo CG 4300-2 apparently found in the north necropolis at Abydos, All dated to the Twenty-sixth Dynasty by Reisner. Reisner, Canopics, 63-6,66-70,70-4,132-4,205-7. 1027 Peace: On coffin Cairo CG 61030, Gauthier, Cercueils, 127. For the date see 2.2.1 note 84. She gave beer on the sarcophagus of Anchnesneferibre, BM 811, Sander-Hansen, Anchnesneferibre, 87-8. mnir on coffin Cairo CG 61031, Gauthier, Cercueils, 160. See note 117 for the date.

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Nut and Hathor (see 2.4.1 and 2.6.1), and more rarely Isis, sometimes took the 1028 This iconography developed during the form of a tree goddess in a mortuary context. New Kingdom, and sometimes took the form of the goddess morphing with the tree, into but in disappearing her lower the trunk, more often she stood or extremities with The connection between Hathor and the tree seems to be older than beneath the tree. 1029 for the other goddesses,as Coffm Texts marked her as the mistress of sycamore and 1030 The tree presumably date palm, both of which were connected with offerings. its beneficial its funerary through properties such as proximity to water, role acquired became food. The thus goddesses providers of nourishment and provision of shade and for the dead, which can be seen in these depictions, as the goddesses often offer bread 1031 including in Book Dead. Chapter 152 dead, the the texts, to the of and and water relates to Nut:
`Utterance by the sycamore, lady of offerings, to Osiris: "I have come to bring thee my bread." Utterance: 0 thou sycamore of Nut which refreshes the presider over the his behold, he is (its) to arms members, warm. Mayest thou give extends westerners and branches, he (thy) N. (while Osiris to sits) under which give the north wind cool water 1032 to the Weary-hearted One in that seat forever. '

Hathor's role is expressed in chapter 82c: `... I thrive as I eat it (bread) beneaththe foliage and branchesof the date palms (of) Hathor (my) Mistress, who provides food offerings, who provides bread and beer in Busiris and 1033 bounty in Heliopolis... '

1028 I have not found any examples depicting Isis in this way from within the period between 1070 and 332 BC, but earlier there is a depiction in the tomb of Tuthmose III, where the king is suckled by a tree called Isis, and also a stela belonging to Thothotep and Kaykay, where the goddess in the tree wears the throne of Isis on her head, but who is called Hathor in the text, H. Refai, 'berlegungen zur Baumgttin', BIFAO 100 (2000), 385,389, fig. 5. The stela was dated to the Nineteenth Dynasty by Refai. Rusch, Nut, 54, Hermsen, Lebensbaumsymbolik, 101. 1029 Hermsen, Lebensbaumsymbolik, 101-2. 1030 Allani, Hathorkult, 104-9. Refai, BIFAO 100,385. Coin Text spells 164,173,225,334,710, 1031 G. Maspero, `Quelques divinites dans les arbres', Rec. Trav. 38 (1916), 8, Buhl, JNES 6,91-7, Moftah, ZAS 92,40-7, Hermsen, Lebensbaumsymbolik, 103,116-21, Naguib, Le clerge feminin, 56-7. 1032 From papyrus OIM 10486, dated to the Ptolemaic Period on the style of the hieroglyphs as well as the language and translated by Allen, Book of the Dead, 275-6.

1033 PapyrusOIM 9787, translatedby Allen, Book of the Dead, 157.

It has been argued that the mortuary aspects of Nut came to overshadow and 1034 however, It heaven that the time. through function her seems of goddess as overtake from her funerary than her in away was perceived rather persona shift was the way heavenly aspect, as she was also a funerary goddess in her heavenly guise, as her iconography shows. There was a move towards greater emphasis on her roles as but to the the funerary arising of coffin, personification and provisions provider of with for dead. The Nut help the the greater an option remained of circumpolar stars importance form the the later tree the of provision of emphasised of prominence dead. for the nourishment Goddesseswho more rarely functioned as mortuary goddessesincluded Tefnut dead breath her to the Ankhnesneferibre on a gave and sarcophagus, on who protected ' 035 in helped Sekhmet Bastet and Ptolemaic sarcophagus, and who also protected and 1036 funerary link between Bastet Another cult and the resurrection of that god's wife. Nectanebo I, in inscribed Bubastis from the found of on which be reign on a naos can 1037 Graeco-Roman Goyon the temple hn'. is `lady evidence of provided of she called hill hn trees that tree the served as a that with a or a planted was and showed same burial place for Osiris. The mortuary goddesseswere often depicted holding rnh-signs, and less frequently sails, dd-signs and feathers marking that their gifts to the dead included life They in breath and enduring cosmic order. were also the stability netherworld, and 1038 foremost holding Gold Jn-signs. the was sometimes portrayed on gold-signs and 1039 death, divine metal and was a symbol of survival after while the .n symbolised eternity.

Maat playedone of the most essentialroles in the funerarycult. As the standard in become justified, had to to dead to shewas one of the order conform that the person found heart'. dead This in `weighing the the divine the was where of components main
1034 114-15. Lebensbaumsymbolik, Rusch,Nut, 51, Hermsen,
1035 BM 811, Sander-Hansen, Anchnesneferibre, 12,23,118. Sarcophagus Cairo JE 4739, dated to the Ptolemaic Period by, Kikosy, in Essays in Honour of Herman Te Velde, 220. Buhl, Late Sarcophagi, 124-6, dated it on stylistic grounds to second half of the second century BC. '036BM 811, Sander-Hansen, Anchnesneferibre, 70-1. 1037 Naville, Bubastis, 58, pl. XLVIIg, where hn had a coffin determinative, and it also appeared in the Edfu and Dendera temples, J-C. Goyon, `Les cults d'Abydos a la basse epoque d'apres une stele du lake depictions hn, from He 41-4. (1968), two 18 Kemi de Lyon', provided of one sacred musee inscriptions from the reign of Taharqa, the other on sarcophagus Marseille 67. 103'Examples of Neith and Serket are found on the sarcophagus of Sheshonk II from Tanis, Montet, Tanis II, 38, pls. XVII, XVIII, Coffin Cairo CG 41002 is one example where Isis and Nephthys are depicted in this manner, Moret, Sarcophages, 44. For the date see 2.2.1 note 80.

1039 Lurker, Godsand Symbols,55.

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in life be happy heart had been A if to they people allowed a enough afterlife. good out judgement is in This described balance the goddess. with evenly without sin would Book of the Dead chapter 30:
`My heart of my mother, my heart of my mother, my breast of my being, rise not in Council. Weigh heavy the me not not against me oppose as witness, against me 1040 ' balance... before the keeper of the

Osiris sits as the In mythologicalpapyri from Thebesthis is depictedin a few scenes. judge, sometimesattendedto by other deities,Thoth mansthe scalesand recordsthe fail devour judgement. Maat those the Ammut to who asthe ready stands verdict and depicted feather head her in the either as a goddess was with a scales on counter-weight ' 041 dealt Maat but it in feather. This as with a concept, was probablythe essence or asa importanceof the conceptthat led to her prominenceas a goddess.
The vast majority of the evidence for funerary cults comes from Thebes, and it is therefore possible that some deities who held important roles in the funerary cult there This in less that elsewhere. context may be the case with Hathor who prominent were had a special standing at Thebes. In places where little evidence has survived, especially in the Delta, it is possible that some other goddesseswere more prominent. Bastet, for funerary in have functioned the Delta as more prominently as a goddess may example, the earliest example of her connection with the hn comes from Bubastis. The choice deities death limited been have to to connections with mythological would presumably Nut, Neith Serket, held Nephthys, Isis, the goddesses who and and and resurrection; be found in funerary can all prominently places where most material such connections survives, and from all times.

4.5 Informal worship This section deals with the roles played by the goddessesin expressions of worship outside a temple setting. Magic used for personal gain, often taking the form of

1041 Examples of her in the scales depicted as a woman come from papyrus Cairo JE 40017 and papyrus Louvre E 17401, Piankoff, Rambova, Mythological Papyri, 20-1,99,104, pls. 8,9. For the dates see notes 119 and 170. Maat as a feather in the scales can be found in the Book of the Dead papyrus of M3'tk3-R, the daughter of Psusennes I, E. Naville, Papyrus funeraires de laXXle dynastie. Le papyrus hieroglyphique de Kamara et le papyrus hieratique de Nesikhonsou au musee du Caire (Paris, 1912), 1,7, p1. IX.

1040 Spell 30b, from papyrusOIM 9787, translatedby Allen, Book of the Dead, 115.

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healing or amuletic protection is one such expression. Another is personal names, some inclusion because deities. the the to to of of of names religion, of which appear relate None of this is necessarily outside the royal sphere, since royalty could express this kind lower be is it but the too, where status people can areas seen to of one of worship interact with their deities.

4.5.1 Healing, aiding and protective magic Magic for personal use outside a temple context generally took beneficial forms, for it is In healing the context of magic used medical purposes and protection. such as important to note that the ancient Egyptians seem to have made no real distinction between methods of healing that we would today distinguish as magical and medical 1042 did know had herbs is That that they the they to not say when used not respectively. healing but they and other methods of as complementary, spells saw medical properties, is difference in is It that there the clear no real character also same science. and parts of between the type of magic used in temples and outside them. Both types, when by in temple scribes and utilised the same preserved writing, were composed 1043 mechanisms of communication with the gods and modes of transmitting their power. Magic was therefore not separatefrom religion in ancient Egypt, but a part of it. The evidence for beneficial magic used for personal aims comes mainly from the Horus-cippi, and statues with magical texts, often stelophorous holding cippi (see also The cippi were stelae carrying the figure of Horus standing on crocodiles 3.1.2). 1044 including Bes Heka, the personification of and along with other magical symbols, inscribed A inscribed texts. magical chapel with with the same type of and often magic, 1045 in Mut Karnak. The the texts enclosure of at erected power of these also was magical drinking liquids, through touch to the afflicted or water, or other objects was conveyed 1046 These stelae and statues were often placed in temples, and had touched them. which the magical techniques they required frequently utilized priests, which makes clear that
1042 Baines, in Gods, Myths, and Personal Practice, 168-9. 1043 Ritner, in Religion and Philosophy in Ancient Egypt, 113. 1044 Ritner, in Religion and Philosophy in Ancient Egypt, 105. Examples include stelae Chicago Oriental Institute nos. 10738 and 16881, the first one dated to around 750-650 BC, the second to the fourth or third century BC by K. C. Seele, `Horus on the Crocodiles', JNES 6 (1947), 43-5,49,52, the Metternich stela, the Bbhague statue-base and statue Cairo JE 46341 (see 3.1.2).

146 Seele, JNES 6,43,49, Klasens, Socle Behague, 5-6, L. KAkosy, `Le statue magiche guaritrici. Some Problems of the Magical Healing Statues', in A. Roccati, A. Siliotti (eds.), La magia in Egitto ai tempi dei faraoni (Milan, 1987), 179, Ritner, Religion and Philosophy in Ancient Egypt, 106-7.

1045 JARCE 20,70-91, Naguib,Le It hasbeendatedto the Twenty-fifth or -sixth Dynastiesby Traunecker, clergefeminin, 83. Seealso 3.1.2.

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1047 is further by This the chapel in the temple to emphasised cult. they were not opposed Mut enclosure. The priesthoods dedicated to the performance of medicine and magic Serket (see hrp4.3.1.5 Sekhmet the and of and s3-priests and the were web-priests of 4.3.1.11). The statues and stelae set up in a temple context could benefit a large number the pour water on monument, which could could person other or a priest of people, as 1048 have holy location The the be distributed to the of object may then suffering. increased its beneficial properties, and the person who erected it may have acquired higher status, in this life or the next, and in the eyes of the gods, through the healing by however, Many the owned cippi were probably to smaller of given others. individuals and kept in the home, for prophylactic purposes and to have to hand when illness or accident struck. Serket and Sekhmet were important in the execution of magic, as is clear from in however, had be The dedicated two to to this. goddesses used the priestly offices different ways for the desired aim to be met. The aggressive Sekhmet had to be Serket be directly (see 4.3.1.5), (see to the could appealed gentler while appeased 4.3.1.11). The latter was foremost a protector against venomous animals. This danger designed from judging to combat them. the of spells extant amount was very acute, These spells often referred to Serket defeating Apophis (see also 3.13.2), and by 1049 healing from Another led defeat the to that and poisons. protection association 1050 her body The her to the with associate a part of was patient. power means of utilizing for in her involving Sekhmet protection, such as one either which were spells involvement in the defeat of Apophis was stressed, and another in which she combats by healing, her fire destroys travellers the water, or where water creatures and protects '05' cause of the affliction. The most prominent deities in healing and protection were however, Isis and Horus the child. The depictions on the cippi emphasise the importance of Horus, while the spells highlight the powers of Isis. Her occasional epithet `great of magic' also have because his Horns 2.2.2). (see to this to this acquired seems role of ability to points
1047 Ritner, in Religion and Philosophy in Ancient Egypt, 109. 1048 Baines, in Gods, Myths, and Personal Practice, 169. 1049 Spell 6 on the Behague statue-base, translated by Klasens, Socle Behague, 59,99, another one was on the Metternich stela, Sander-Hansen, Metternichstele, 16-17. 1050 Serket was described as the protection of the front of a person in spell 8 on the BBhague statue-base, Klasens, Socle Behague, 60. 1051 In the magical text of papyrus Salt 825, Hoenes, Sachmet, 75, on Chicago Oriental Institute cippi 10738 and 16881, Seele, JNES 6,47,49, on the Metternich stela, Sander-Hansen, Metternichstele, 30-3, and stela Hannover 1935.200.445, Hoenes, ibid. 58-9.

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him by diseases Seth. Isis, bites to sent as a contrast, and stings and survive venomous joined 3.2.3). Nephthys her (see from him these often afflictions repeatedly rescued in is first beneficial duties. Isis' the in apparent spell of the magical power sister these Behague statue-base,which narrates the story of Isis and the noble lady who refused to by Isis takes the whose son, stung a scorpion, pity and on and goddess, accommodate says:
`I am a daughter known in her town, who expels the poisonous snake with her '052 spell'.

The phrase emphasisesthe power and knowledge of the goddess, who then proceeded to from describes from 3.2.3). Another (see the the same spell monument where child cure and why she got her power:
`Another spell: I am Isis, mistress of Chemmis, effective of words in the secret place, disposal, (my) his has father Geb to at magic power my protect son Horus, to placed my 1053 seal the mouth of every snake' ,

The Metternich stela has more examples of spells stressing the healing powers of Isis 1054 inclusion her All through the these towards spells worked of myth extracts and son. the patient being associated with Horus, and cured various bites and illnesses. By became in Isis her also used spells protecting the childbearing, own association with '55 birth in process. mother and child and spells aimed at accelerating the One of the prime examples of mythological stories used in spells which functioned by associating the sufferer and magician with the deities, and which indicate '56 is Isis Re. The spell is said to be Isis, that of the magical power of and the ageing how Isis know describe by Re. Serket In order to the came secret name and of narrated to do this she made a snake with the spittle of the god, which poisoned the god. Isis then

1052 The story is found in spell 1 on the BBhague-statue base and the quotation is from the translation of Klasens, Socle Behague, 52-3. 1053 Spell 5 on the Behague statue-base,translated by Klasens, Socle Behague, 58. 1054 Spell 7, Sander-Hansen, Metternichstele, 43-6.

1055 An examplecomesfrom verso 11,2-8 of papyrusLeiden 1348, spell 34, Borghouts,Papyrus Leiden 1 348,30-1, pl. 15.
1056 The spell is known mainly from papyrus Turin 1993 [5] verso. 6,11-9,5, Pleyte Rossi, Papyrus de Turin, 174-7, but also supplemented with papyrus Chester-Beatty XI recto. 1,3-4,2 and other texts, Borghouts, Magical Texts, 51-5.

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he her if he Re to the told to which complied. The spell then ends name, cure offered for its instructions use: with
`... Words to be said over an image of Atum-Horus-Heknu, a woman's figure of Isis and hand be licked be drawn To by To image Horus. the the the of on sufferer. off of an fine linen, be in be done To to the on a piece of same manner applied to the man. is herb'. herb `scorpion's To be beer be To The throat. ground with or wine. sufferer's drunk by the one who suffers from a scorpion's sting. It is an excellent means to kill 1057 infinite (the effects of) poison, proven an number of times. '

This spell indicateshow complex the spells could be. It included mythological narrative deity, figures herbal human that the of a amuletic with of gods and suffering associating beyond It the that the together. shows also goddess was not medicine, all working
in in its be This termed to that evil order get what she wanted. could action occasional turn shows that the Egyptians saw their gods in a fairly human light, attributing even universally well-regarded deities such as Isis with negative deeds. Another spell with instructions for its use, also involving Isis states: `- To be recited over a woman's statueof clay. As for any suffering of his in the belly, 1058 from him into down he is be Isis-statue, healthy. ' the the affliction will sent until

This text is of a New Kingdom datebut reflects the practiceof using amuleticfigurines have later. in healing, Nephthys A to appears which continued statuewas of goddesses '059 for required anotherspell.
At least some of the large numbers of figurines that survive from the first have been likely BC to used in this way or as protection. Those with are millennium suspension-loops were probably worn, either giving protection in everyday life, or at the time of disease. Many were also found in the bandages of mummies, showing their in death. Most numerous are figures of Isis, with and without the continued protection Horus-child, and figures representing the hippopotamus goddess Taweret, who was

1058 Spell 20 of a New Kingdom magical papyrus, translated by Borghouts, Papyrus Leiden 1348,25. 1059 Leiden magical papyrus I 343 + 1345, 14, verso 22, which was dated to the Ramesside Period by A. Massart, The Leiden Magical Papyrus 1343 + 1345 (Leiden, 1954), 1,112.

1057 PapyrusTurin 1993 [5] verso.6,11-9,5 supplemented XI recto. 1,3-4,2 with papyrusChester-Beatty and other texts and translatedby Borghouts,Ancient Egyptian Magical Texts,51-5.

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1060 in in involved There were the protection of women and children childbirth. primarily beneficial females, inherent in lion-headed to testifying the the properties also many lionesses, even though they could at times be dangerous. Images of Nephthys were also fairly frequently made, and amuletic representations of almost all of the goddesseshave lionesses have been New Sekhmet Some the turn the the may worn at of survived. of Year, in order to appeaseher anger, which was believed to rise up around that time. Some of these figurines are of poor materials and quality, suggesting that they were produced for lower class people. This indicates that the use of these amulets spannedthe whole of Egyptian society, and that was probably the case also with the spells. Other directions for use in spells included images of goddessesdrawn on linen. A spell protecting against plague required the drawing of Sekhmet, Bastet, Osiris and Nehebkau on linen placed at the throat of the sufferer, while Neith provided additional 1061 both be Bastet Interestingly, to said a part of the cause of the plague, was protection. (see fire breathing her down to also 3.7.2,3.8.2), and the cure. It is which was put Bastet inclusion the that as one of the protective goddesseswas a way to of possible flatter her into restraint. Some spells for protection during the epagomenal days, an figures time, of deities drawn on linen, and such strips required especially precarious 1062 Nephthys, Tefnut Isis, Nut included Wadjet, Sekhmet, and possibly were all survive. 1063 on them.

1061 This spell is papyrus Edwin Smith [53] 19,2-14, translated by Borghouts, Ancient Egyptian Magical Texts, 16. Breasted, Edwin Smith, 481, said to be XIX, 9-14. 1062 M. J. Raven, `Charms for Protection during the Epagomenal Days', in J. van Dijk (ed.), Essays on Ancient Egypt in Honour of Herman Te Velde (Groningen, 1997), 275-91. Raven's examples included the spells for protection during the epagomenal days in papyrus Leiden 1346, which was concerned with `A means to placate the gods in the retinue of Sekhmet and Thoth. ' The spell also had directions that it drawn like divinities linen, be the aforementioned spell. The papyrus also a series on read over of should contained a vignette depicting twelve deities. A spell unrelated to the epagomenal days but utilizing strips of linen is from papyrus Deir el-Medina I. The strips of linen are National Museum of Antiquities in Leiden AU 30c, and they were dated to the fifth to fourth centuries BC or later by Raven, unlike the texts mentioning their equivalents, which are from the New Kingdom. Raven believed that the Leiden linen strips would have been used in spells concerned with the epagomenal days, because the images on them correspond with those in such spells, but also conceded that other spells not concerned with that dangerous part of the year, also had instructions for images to be painted on linen.

1060 For examplethereare 60 Isis figurines and 130 of her together with Horus, 77 lion-headedgoddesses de Catalogue, Daressy, Statues divinites, 217-226,319-42,253in Cairo figures Taweret 93 the of and 265,284-96. N. Langton, `FurtherNotes on SomeEgyptian Figures of Cats', JEA 24 (1938), 55, pointed out that there were substantiallymore amuletic figurines of Bastet in the form of lions than cats.This may lionessbeing more suited to the protective function of the amulets.These be explainedby the aggressive countsinclude bronzefigures which are more likely to have beenvotives in temples,but even without them the proportionsremainroughly the same.

1063 One strip has Sekhmetand Wadjet and a numberof other deities, male and female,anotherhad Isis, Nephthys,the possibleNut and Tefnut, and a third and fourth had Isis and Nephthysrespectively.

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Isis and her entourage appeared most frequently in spells, but other goddesses have been Neith have Serket Sekhmet featured. and already mentioned, as and also Bastet, but other healing spells included Neith and Nut, while Tefnut paired with Shu 10" Nekhbet too was appealed to in a ward against plague, in appeared another. 1065 Mut's in her with non-royal persons. contact potential unusually placing involvement in healing and protection is indicated by a small Ramesside stela depicting 1066 hippopotamus As goddess, and an acacia. the head of Mut on a shrine, and as a Russo pointed out, the stela probably functioned as an healing amulet for a female, because of the medicinal properties of the acacia and the motherly connotations of the hippopotamus. Hathor too was used in birthing spells:

`... Open for me! I am the one whose offering is great, the builder who built the pylon for Hathor, lady of Dendera, who lifts up in order that she may give birth! Hathor, lady 1067 be for birth! is This ' is to spell recited a woman. of Dendera, is the one who giving -

Here the power came from associating the lessening of the goddess' pain with that of a human female in labour. In two other spells from the same papyrus amulets of Hathor 1068 doors found God's A the the the text the of chapels of to on pain. were used ease Wives in Medinet Habu calls Hathor `the lady of the West, who gives women sons and 1069 from This text joins illness, them daughters without going sterile'. and who prevents the mortuary aspect of the `lady of the West' with life-giving and life-protecting roles of death life, Egyptian the sense of perpetuating and that one the goddess, showing ancient 1070 was impossible without the other.

forces could be usedto do harm, for The Egyptiansbelievedthat supernatural but `evil by the eventhe consequences on someone, of this could eye' example putting

1064 Nut in spell 10, andTefnut and Shu in Spell 12 of the Metternich stela, Sander-Hansen, Metternichstele,51-3,56-9. Nut andNeith in spell 8 of the Bdhaguestatuebase,Klasens,SocleBehague, 60.
1065 This is from papyrus Edwin Smith [49], 18,1-11, Borghouts, Ancient Egyptian Magical Texts, 14-15. 1066 Stela Metropolitan Museum of Art, New York, 47.105.4, provenanced to Deir el Medina and dated to the Ramesside Period by L. S. Russo, `L'uso domestico della magia: Alcune stele apotropaiche', in A. Roccati, A. Siliotti (eds.), La magia in Egitto ai tempi deifaraoni (Milan, 1987), 215-16. The images on the stela were named Mut. 1067 Recto 13,9-11 of papyrus Leiden 1348, spell 28, Borghouts, Papyrus Leiden 1348,28, pl. 13. 168 Verso 12,2-6 and 6-9 of papyrus Leiden 1348, spells 30 and 31, Borghouts, Papyrus Leiden 1348, 29, pl. 14. 169 The text is quoted by Naguib, Le clerge feminin, 56. r70 Naguib, Le clerge feminin, 56.

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One suchinstancewas inscribedon a wooden be combatedwith the aid of goddesses. tablet:

`Sahkmet's arrow is in you, the magic of Thoth is in your body, Isis curses you, He blinds your eyes all you people who will cast an evil Nephthys punishes you ... ... in (dir) bad Pediamunnebnesuttowi bint) ominous manner (irt or any against eye ... 1071 (kd)!,

rhrMart-n-in-bint but helped, Nephthys the Isis name Sekhmet, personal Here and 1072 be Maat too could useful. `Maat is.the one who combatsthe evil eye' showsthat
4.5.2 Personal names Personal names may be the one aspect of Egyptian life where private, worship, divorced from official influence, can be recognized. The Egyptians saw names as very in the thing the as vital or person, and of a nature with associated significant, closely 1073 how is bitten by Seth by is This text a relating a clarified execution of magic. 1074 help him. Horus his Horus to to responded magic use poisonous animal and requests by saying:
`Tell me thy name, that one may work magic for thee. One works magic for a man 1075 through his name... '

As soon as Seth gives Horus his true name he is cured. This suggeststhat much care for beneficent the person as possible. to and taken suitable as a name make was Theophorous names are names that include the name of a deity. They can be favour from by to the gain a god, or attempts seen as mirrors of religious allegiance, for however, There other reasons giving a name, are parents of the named person. including family and Dynastic traditions. Children were frequently given the (theophorous) name of a parent or grandparent, presumably in honour of that person,
1072 Held by the mother of the mr-imy-hnt of the divine Adoratrice, P3-di-hr-rsnt II, dated to the Twenty d'onomastique, by M. Thirion, `Notes Dynasty contribution une revision du Ranke PN (Quatri8me sixth in essencethe opposite of 134. The the (1985), 36 world order was RdE primeval of concept s&ie), because Maat hk3-powers, the the eye, and goddess was evil of that an as such of uses negative it. against appropriate source of protection

1071 The tablet is Berlin inv. 23308, translatedby Borghouts,Ancient EgyptianMagical Texts,2.

1 P. Vernus, `Name', L IV, 321.

1074 The text is taken from Turin papyrus 134, Griffiths, Horus and Seth, 51-2. 1075 Translation by Griffiths, Horus and Seth, 51-2.

223

1076 do Dynastic have the the to within god name. with anything need not which traditions can be seen for example in the Saite Period, when names popular in the Saite 1077 Vernus pointed out that a child given two names area spread over the whole country. may be given one because of the circumstances at the birth and the other after a relative, but it is by no means certain that it was the first of these which was theophorous. 1078 The pattern of names within a family that is most likely to indicate religious allegiance is when the deity of the mother's or father's name reappears in the child's father This had in different but the that suggest would mother or construction. a name, found their name deity beneficial and therefore wanted to impart that to their child. This identical down, but have been those cases the names were passed case when may also honoured from be that the the one was the person rather possibility cannot separated than the deity. Oracular amuletic decrees are especially interesting in connection with names as they provide evidence of a belief that the gods could have a direct impact on the lives of humans. The kinds of promises that the gods are attributed with in the texts, i. e. keeping the child safe from harm, protecting against diseases,ensuring that adulthood was 1079 This will be theophorous names expressed. reached, are closely akin to what many demonstrated below. It is also interesting to note that among the fourteen owners of decrees, whose names have survived, seven had names that included one of the deities that gave the protection in the text. One example is a papyrus belonging to one P3-di-3st, `the one whom Isis has given', and Min-Horns and Isis gave the oracle decree.1080 Baines suggestedthat some names, especially those of the pattern Dd-X-iw. f/s-mnh `X said: He/She will live' were given as the result of a direct oracular pronunciation by the This is possible in some cases,but the pattern was very deity included in the name.1081 frequently used, and everyone using it may not have had accessto the proper oracle. The nature of the theophorous names themselves speaks strongly for their interpretation as significant markers of piety, especially in the first millennium BC, when they increased significantly in number and several new forms were introduced. The following discussion is not exhaustive, but illustrates the kind of things these names
1076 P. Vernus, 'Namengebung',L IV, 329-30, J. Baines,`PracticalReligion and Piety', JEA 73 (1987), 95.

1077 El Sayed, Neith I, 186-8. 1078 Vernus, Ld IV, 330. 1079 Bohleke, JEA 83,159. logoOnly those published by Edwards, Oracular Amuletic Decrees, were counted. The example comes from Louvre E. 25354, ibid. 85-7.

1081 Baines,in Gods,Myths, and PersonalPractice, 178.Seebelow for the namepattern.

224

been in have to the chosen order showpatterns the examples and goddesses, about relate the time distribution among the and goddesses. period and country over of
The theophorous names can be grouped into four broad categories on the basis between humans. These groups the they goddesses and relationship about relate of what in life, for involvement birth deities' the the of, that and providing of express are: names in lives humans involvement the the that of of gods outside proclaimed a person, names deity, life, to direct that a and names communicated allegiance the names provision of formed in The divinities. entities, as grammatical where the were that exalted names '82 form full inserted be deity to a name. could a of any name principle The names that relate to goddessesgiving and sustaining life contain the most frequently occurring of the name patterns. This is P3-di-X, `The one (male) whom X has '083It was used with Mut in Thebes, Isis in Thebes, Abydos and Memphis, Bastet given'. 1084 in Nut Neith Memphis. The Memphis, in Thebes, Abydos, Assuan and and and also '85 T3-di(t)X, female version of the name, survives in fewer examples but was formed
1082 The place where a goddess' name is inserted is marked with X in the following discussion, and the persons in the examples are the owners of the monuments unless stated otherwise.

Isis at Thebes: the grandfather of the owner of coffin Norwich, Castle Museum 147.928, dated to c. 750710 BC by Taylor, ibid. 252. Coffin Leiden M. 26, dated to c. 720-680 BC by Taylor, ibid. 284-5. Coffin Cairo CG 41029, dated to c. 700 BC by Taylor, ibid. 302. Coffin St Petersburg (Leningrad) Hermitage Inv. 775, dated to c. 650-600 BC by Taylor, ibid. 429. The father of the owner of stela Florence 6401, dated to the mid to late Saite Period by Munro, Totenstelen, 227. Isis at Abydos: the son of the owner of ibid. 262. Stela Cairo T. 6.7.24.11, dated by Munro, BC 630 dated to c. 650 BC 1939, Bologna to c. stela by Munro, ibid 266. The father of the owner of stela Amherst Collection 1921.VI, date to c. 580-570 BC by Munro, ibid. 292. Isis at Memphis: stela SS 54, dated to c. 940-710 by Malinine et. al. Serapeum I, 501. Stela SS 21, dated by the inscription to year 28 of Sheshonk III, ibid. 19. Stela SS 22, dated by the inscription to year two of Pami, ibid. 21. Stela Sydney 1141, dated to c. 600-570 BC by Munro, ibid. 331. The grandfather of the owner of stela Florence 2536, dated to 482-481 BC by Munro, ibid. 334. Bastet at Thebes: coffin Berlin 43, dated to c. 650-600 BC by Taylor, ibid. 425. The father of the owner dated inv. 1011, 600-550 by ibid. BC Taylor, 460-1. The father Archeologico to Milan Museo c. of coffin by BC ibid. dated 580-520 Munro, 225. Bastet 1605, Turin to c. at Abydos: the the stela owner of of father of the owner of stela Cairo JE 8773, dated to c. 630-600 BC by Munro, ibid. 278. A man mentioned by BC Munro, ibid in 288. Bastet dated Assuan: the father of the 47, Munich to the century sixth on stela owner of stela Parke-Bernet Gallery, New York III, dated to c. 600-550 BC by Munro, ibid. 254. Bastet in Memphis: the grandfather of the owner of stela SS 29, dated to the reign of Sheshonk V by Malinine et al, ibid. 28-9. Stela SS 117, dated to the Twenty-fourth Dynasty by Malinine, et al, ibid. 93-4. The father and the son of the owner of stela Cairo T. 9.7.24.4, dated to the second half of the sixth century BC by Munro, ibid. 332. Stela SS 176, dated to Dynasties Twenty-six to Twenty-seven by Malinine, et al, ibid. 135, a dated by 2536, 482-481 BC Munro, ibid. Florence 334. to the stela on mentioned man Nut in a graffiti on SS 25, dated by the cartouches of Pami, Malinine, et al, ibid. 25. Neith: stela SS 211, dated to year 20-21 of the reign of Psammetichus I by Malinine, et al, ibid 161. The dated 21 219, SS to the of the reign of Psammetichus I by Malinine, et al, ibid. year of stela of owner son 167-8. The grandfather of the owner of Serapeum stela SIM 4034, dated to the reign of Amasis by Vercoutter, Textes biographiques, 37-8.

1083 PN I, 123.17,on Mut, PN I, 121.18on Isis, PN I, 123.5 on Bastet,PN I, 124.6on Neith. 1084 Mut: coffin Florence2154, datedto c. 940-900 BC by Taylor, `ThebanCoffins' II, 154.Coffin Cambridge(Mass) Harvard Univ. Semitic Museum2230, datedto c. 930-900BC by Taylor, ibid. 183-4, dated 35, by M 900-850 BC Taylor, ibid 200-1. Leiden to father c. the the coffin of of owner and

'085 PN I, 372.13 on Isis. PN I, 373.3 on Bastet.

225

Another regularly appearing name from Isis and Bastet in Thebes and Memphis. 1086 1087 live"', "he f--mnh, `X shall says with examples referring to Mut pattern was Dd-X-iw. in Thebes, Isis and Bastet at Thebes, Abydos and Memphis and Neith at Sais.1088 The female version of the name, Dd-X-1w.s-mnh1089 was frequently used. Mut and Maat were Abydos in Thebes, town that and yielded evidence of Isis and while represented Bastet.1090 X-ir(t)-di-s(t), `It is X who has given him/her' 1091 survives formed from Mut at Thebes, Abydos, Memphis and Dendera, Isis at Thebes and Abydos, Bastet at Assuan

1086 Isis in Thebes: the mother of the owner of a stela in Turin, dated to c. 620-560 BC by Munro, Totenstelen, 223, and Memphis: the mother? of the owner of the SS 39, dated by the inscription to year 37 of a Sheshonk, most likely from the context number V, Malinine, et al, Serapeum I, 38-9. Bastet in Thebes: Cairo Coffin, with unknown number, Taylor's Th. IV. 160, dated to c. 670-630 BC by Taylor, `Theban Coffins' II, 393-4. Stela London BM 35897, dated to c. 600 BC by Munro, ibid. 227-8, while Memphite examples are: the wife of the owner of stela Paris Louvre C 294, dated to the Twentyseventh Dynasty by Munro, ibid. 335 and the mother of the owner of stela Vienna 185, dated to the second half of the sixth century BC by Munro, ibid. 333. 1088 Mut: coffin Berlin 48, dated to c. 940-900 BC, a man on coffin Grenoble inv. 1998, dated to c. 800750 BC, the father of the owner of coffin Liverpool Museum 13997, dated to c. 780-760 BC, the father of the owner of coffin London BM 22813, dated to c. 675-640 BC, and located to Thebes, all dated on stylistic grounds by Taylor, `Theban Coffins' II, 197-8,229-30,239-40,395. Isis at Thebes: coffin whose location is unknown, Taylor's Th. IV. 206, dated to c. 670-600 BC by Taylor, ibid. 421-2, the father of the owner of coffin Turin 1539, dated to the mid Saite Period by Munro, Totenstelen, 207. Isis at Abydos: stela Cairo CG 22041, dated to c. 680-670 BC and stela Cairo JE 8769, dated to c. 630-600 BC, both dated on stylistic grounds by Munro, ibid. 274,278. Isis at Memphis: the father of the owner of stela SS 91, dated by the inscription to year six of the reign of Bocchoris, Malinine, et al, Serapeum I, 75. Bastet in Thebes: the father of the owner of Taylor's coffin Th. II. 67, dated to c. 800-750 BC by Taylor, ibid. 219, Abydos: stela Cairo JE 8771, dated to c. 680 BC, the father of the owner of stela Berlin 13269, dated to c. 630-600 BC, the father of the owner of stela Mariette Abydos 1276, dated to c. 650-630 BC, all dated on stylistic grounds by Munro, ibid. 259,279,282. Memphis: a man mentioned on stela SS 191, dated to the Twenty-fifth or Twenty-sixth Dynasties by Malinine, et al, Serapeum I, 145.

1081 PN I, 410.15 on Mut, PN I, 409.16 on Isis, PN I, 410.8 on Bastet.

Isis, Thebes: the mother of the owner of coffin Liverpool Museum 13997, dated to C. 780-760 BC, coffin London BM 6689, dated to c. 700-660 BC, the mother of the owner of coffin London BM 22813, dated to c. 675-640 BC, all dated by Taylor, ibid. 239-40,321,395. Abydos: the mother of the owner of stela Durham Gulbenkian Museum North (now the Oriental Museum, University of Durham) 1979, dated to

Neith in Sais:statuein the Museumof Ismailieh, from Tell el-Maskhutah,datedto the seventhcentury BC by El-Sayed,Neith I, 187; II, 539. 1089 `X says"she shall live"', PN I, 410.16 on Mut, PN I, 409.17 on Isis, PN I, 410.9 on Bastet,PN I, 410.13 on Maat. 1090 Mut: coffin New York MMA 25.3.1-3, datedto c. 1070-980BC, coffin Vatican Museo Gregoriano Egizio inv. 249, datedto c. 935-900 BC, coffin Berlin 32, datedto c. 930-870 BC, the mother of the owner of Taylor's coffin Th.IV. 103,datedto c. 675-660 BC, all datedby Taylor, `ThebanCoffins' II, 6970,166,190,359. StelaFlorence2485, datedto c. 680-660 BC by Munro, Totenstelen,191.

the Twenty-fifth Dynastyby Munro, ibid. 265. Bastet,from Thebes:stela London BM 8452, datedto c. 680 BC, and Abydos: The mother of the owner of stelaLondon BM 1317,datedto c. 680-650 BC, both dated by Munro, ibid. 189,264. Maat: coffin Toronto R. O. M. 910.10, datedto c. 930-880 BC, and coffin Sheffield J 93.1284,datedto c. 675-620 BC, both datedby Taylor, ibid. 181,411. 1091 PN I, 3.19 on Isis, PN I, 147.10on Mut, PN I, 90.7 on Bastet,PN I, 181.26on Neith.

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1092 Giza. Hathor Thebes Memphis, Wadjet Assuan, Neith at and and at Akhmim, at and 9p-n is formed from X, `Gift goddesses A name pattern which was almost exclusively Edfu, Thebes, Abydos Isis 1093 Thebes Mut, The and at at goddessesused were of X'. 1094 A Assuan. Abydos that Bastet elaborated Kom name pattern and at and el-Hisn, and is in breath is f-t3w X, `His life P3y. c*wy on the goddesses' ability to provide and sustain 1095 Bastet Memphis, Thebes Isis as well X', at hands and at which appeared with the of

by dated 630-600 BC London BM 6671, to 1092 c. the coffin Thebes: Mut at owner of the mother of Taylor, `Theban Coffins' II, 431-2, stela Munich 56, dated to c. 630 BC, and the mother of the owner of by Totenstelen, 221-2. Abydos: dated Munro, both the BC, 620-560 dated 9, XIV. to Leiden c. stela by ibid. Munro, 282. Memphis: BC 630-600 dated the 22210, CG to Cairo c. the of owner mother of its inscription 34 Darius by dated 4109, to SIM year of reign, Serapeum stela mother of the owner of Vercoutter, Textes biographiques, 78-81. Dendera: stela Boston 98.1046 (Petrie XXV, 1), dated to c. 650620 BC by Munro, ibid. 256-7. Isis at Thebes: coffin Stockholm, Medelhavsmuseet NME 2, dated to c. 720-680 BC by Taylor, ibid. 282by ibid. dated 224. 8459, 580-520 BC Munro, BM to London c. 3, and the mother of the owner of stela dated 25.10.24.15, T. Cairo to the end of the Twenty-fifth Abydos: the mother of the owner of stela Dynasty, the mother of the owner of stela Cairo JE 20247, dated to c. 630-600 BC, the daughter of the C Louvre daughter Paris BC, 600-550 the the dated 11, VII. owner of stela to of Leiden c. owner of stela dated Cairo T. 6.7.24.3, to the sixth century the BC, of stela owner dated 580-530 the 229, mother of to c. BC, all dated by Munro, ibid. 194-5,266,279,293-4,296. Bastet at Assuan: the mother of the owner of stela Leiden VII. 12, dated to c. 650-600 BC, and the mother both dated by Munro, late Period, dated X, Liebighaus to the to Frankfurt, post-Saite of the owner of stela ibid. 253,256. Akhmim, the mother of the owner of stela London BM 624, dated to c. 580 BC by Munro, ibid. 314.

Neith, the motherof the owner of stela Parke-BernetGallery, New York III, datedto c. 600-550 BC by Munro, ibid. 254.

Wadjet: the mother of the owner of Munro's stela Cairo A 9408, dated to c. 660-640 BC by Munro, ibid. 215, and probably a man (the end of the name is damaged), known from Serapeum stela 236 dated to the d'onomastique, contribution une revision du Ranke PN `Notes Thirion, by M. I Psammetichus reign of (SixiCme serie), RdE39 (1988), 142. Hathor in the variant Hwthr-t. ir-dl. s(t), on offering table Cairo CG 23039, from Giza and dated to the M. Thirion, `Notes d'onomastique, contribution A use revision du Ranke PN Twenty-sixth Dynasty by (Troisi8me serie), RdE 34 (1982-1983), 112. 1093 PN I, 325.22 on Mut, PN I, 325.17 on Isis, PN I, 325.21 on Bastet. E. Graefe, Untersuchungen zur Vervaltung and Geschichte der Institution der Gottesgemahlin des Amun vom beginn des Neuen Reiches 9pin be 54, 1981), that this pattern could also bis zur Sptzeit I (Wiesbaden. showed used with a month n-3bd-4. 1094 Mut at Thebes: coffin Exeter Royal Albert Memorial Museum 97.11.3, dated to c. 800-750 BC by Taylor, `Theban Coffins' II, 225-6. Edfu: the mother of the owner of a now destroyed stela once in Galveston, dated to c. 380 BC by Munro, Totenstelen, 249-50. Isis at Thebes: the mother of the owner of coffin Cairo JE 43635, dated to c. 730-680 BC, the mother of in Leicester, 680-640 BC, dated the 50, the Berlin to mother of owner of a coffin c. the owner of coffin Taylor's Th. IV. 184, dated to c. 675-625 BC, all dated by Taylor, ibid. 258-9,374-5,408-9. Abydos: stela Cairo T. 26.10.24.6, dated to c. 650-600 BC by Munro, ibid. 284. Kom el-Hisn: the mother of the owner is dated to c. 640-590 BC by Munro, ibid. is location 27784, Cairo JE and which uncertain, whose of stela 344. Bastet at Abydos: the mother of the owner of stela Cairo JE 8773, dated to c. 630-600 BC by Munro, ibid. 278. Assuan: the mother of the owner of stela London University College 14502, dated to the late to postSaite Period by Munro, ibid. 256.

1095 PN I, 127.23on Isis, PN I, 127.25on Bastet.

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1096 belief All Sais. Neith, these the that the chosen expressed names at as probably birth for life directly the and continued of the person. As responsible goddess was Baines pointed out, birth deities, like Bes and Taweret, did not feature frequently in theophorous names, which suggests that the significance of the names spanned the 1097 just birth. the whole life of the bearer rather than Another name type with similar connotations is Ts-X-prt(prw), `X grants in in Isis Abydos, Bastet in Memphis and Thebes, Mut descendants',1098 to applied 1099 Sais. Di-X-13w(t), `X gives old age', used for Thebes, and Neith in Thebes as well as Isis and Bastet, Di-3st-hb-sd, `Isis gives Jubilees' and &3-3st-93w, `Isis reduces want' introductions All in these the first the of were new same character are names with

196 Isis: coffin Milan Museo Archeologico inv. 1011, dated to c. 600-550 BC by Taylor, `Theban Coffins' II, 460-1. Bastet: the great-great grandfather of the owner of stela SS 21, dated by the inscription to year 28 of Sheshonk III, Malinine, et al, Serapeum I, 20, the great grandfather of the owner of stela SS 160 dated to year 24 of the reign of Taharqa by Malinine, et al, ibid. 124, Stela SS 213, dated to year 2021 of the reign of Psammetichus I by Malinine, et al, ibid. 163, the beautiful name of the owner of Serapeum stela SIM 4109, dated by its inscription to year 34 of Darius' reign, Vercoutter, Textes biographiques, 78-81. Neith: on a donation stela, Hannover Kestner Museum 1935.200.439, inscribed in in Meeks, ZAS 56,58-9, State Temple Economy Spiegelberg, I, H, 675. Its 23 Psammetichus and of year provenance is unknown. 1097 Baines, JEA 73,96. 1098 PN I, 393.28 on Mut, PN 1,393.26 on Bastet, PN I, 394.2 on Neith, PN I, 393.24 on Isis. 1099 Mut: the mother of the owner of coffin Cairo CG 41054, dated to c. 680-660 BC, coffin Cairo CG 41014, dated to c. 625-600 BC, coffin Cairo JE 25804, dated to c. 620-570 BC, all dated by Taylor, `Theban Coffins' II, 361,414-15,452, and the mother of the owner of stela London BM 22918, dated to c. 580-520 BC by Munro, Totenstelen, 224.

Neith at Thebes: the mother of the owner of coffin Toronto R. 0. M. 910.12, dated to c. 650-600 BC by Taylor, ibid. 424-5. Sais: stela Louvre 3048, dated to c. 664-404 BC by El-Sayed, Neith I, 187; II, 539. 1100 Df X lJw(t): PN I, 396.7,16. An example with Isis is the mother of the owner of coffin Stockholm, Medelhavsmuseet NME 816-7, dated to c. 710-675 BC by Taylor, `Theban Coffins' 11,316. M. Thirion, `Notes d'onomastique, contribution une revision du Ranke PN (Premiere serie), RdE 31 (1979), 87, suggested that this personal name tied in with a cult of Isis dl-13wt in a `Late Period' Saite temple. Bastet f-mnh son examples are: a woman known from statuette Cairo JE 37163, which mentioned a Dd-7mn-1w.. of D1-B3sn-13wand rnh-n3-hbw, who was also included on the Saite oracle papyrus Brooklyn 47.218.3, inscribed in year 14 of Psammetichus I, and her granddaughter is known from stela Hildesheim Museum 2127, H. De Meulenaere, `La statuette JE 37163 du musee du Caire', SAK 6 (1978), 63-8, Thirion, RdE 34,109. The Theban connection is made through the statuette being found in the Karnak cachette and the priestly titles for Amun and Montu lord of Thebes. A man known from statuette Cairo JE 91116, from Saqqara and dated to the Saite-Persian Period by Thirion, ibid 109, also carried this name formed on Bastet. DI-3st-hb-sd: PN I, 396.9. A Theban example is stela Brussels Mus6es Royaux d'Art et d'Histoire E. dated 6253, to c. 620 BC by Munro, Totenstelen, 196.

Isis: the wife of the owner of stelaHeidelberg563, datedto c. 680-650 BC, and the mother of the owner of Munro's stelaAbydos C T.6, datedto the sixthcentury BC, both datedby Munro, ibid. 263,288. Bastet at Memphis: the mother of the owner of stela SS21, datedby the inscription to year 28 of SheshonkIII, Malinine, et al, SerapeumI, 20. Thebes:coffin Milan Museo Archeologico inv. 1015,dated to c. 650-600BC by Taylor, ibid. 426-7.

S6-3st-g3w was the nameof a man known from his daughter'sstelaBM 8457, and he was datedto the end of the SaitePeriod by Thirion, RdE 39,144.

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Sp-n X f/s-mnh, X-lr-di-s(t) X Dd iw. P3173-di-X, and the patterns millennium, and 1101 Period. in Ptolemaic in the remained use involvement in in belief the goddesses' The second group of names expressed a include flife. These Nht. birth limits humans lives the providing and of the outside of 1102 f-nht `His strength is Isis', 3st-t3(y). Mwt, 'Mut is his strength' in Thebes and Abydos, found at Thebes,113and Mm-swX, `X has saved him', with examples involving Mut at The female version, Nhm-st-X, `X has saved her', meanwhile, is found with Thebes! 104 105 The involvement of Neith is Thebes! Isis at Memphis and Bastet at Abydos and 1106 found Sais. Neith' Another `Beloved Mry-Nt, by at pattern used of the name marked 1107 last"'. All of these for Wadjet and Isis at Abydos is Dd-X-w3h. s, `X says "she will least X Nhm-sw/st BC, first the and at millennium names too were new creations of 1108 Great. Alexander the in the of conquest after use remained The third type of theophorous names expressed allegiance to a certain divinity. 119 X', Ns X, `The one who belongs to was one of the most widely used patterns in this in her in Thebes, Mut, also venerated role of where she was group, with examples with

f--mnh, PN I, 409.16, 101P3-d1X, PN I, 121.18,123.5,17,124.6, T3-dtX, PN I, 372.13,21,373.3, Dd-X-tw. PNI, 409.17,410.9,13,16, 'nh.f-n X, PN I, 67.6,8,10, mnh. s-nX, PN I, 67.17, 410.8,15, Dd-X-tw.s-mnh, 20, X-ir-di(t)-s(t), PN I, 3.19,147.10,181.26, Sip-nX, PN I, 325.1-27,P3yfrwyX, PN I, 12723,25, TsPN I, 396.7, Di-3st-hb-sd,PN I, 396.9. X-prt/prw, PN I, 393.24,26,28,394.2, Dt-3st-13w(t),
1102 PN I, 212.17. Thebes: the father of the owner of coffin Berlin 48, dated to c. 940-900 BC by Taylor, `Theban Coffins' 11,197-8, coffm Cambridge Fitzwilliam Museum E. 64.1896, dated to c. 891-889 BC by Taylor, ibid. 193, the father of the owner of coffin Bologna 1972, dated to c. 830 BC by Taylor, ibid. 208-9, and the father, and the husband of the owner of a coffin in Berlin, Taylor's Th. III. 1, dated to c. 750 BC by Taylor, ibid. 264. Abydos: stela Cairo JE 6300, dated to c. 650 BC by Munro, Totenstelen, 271. 1103 The father of the owner of coffin Leiden M 40, dated to c. 700-680 BC by Taylor, `Theban Coffins' 11,288-9, and coffin Truro, County Museum and Art Gallery, dated to c. 700-670 BC by Taylor, ibid. 327.

1105 PN 1,208.10 on Isis, and 208.13 on Bastet. Isis: the mother of the owner of stela Florence 2536, dated to 482-481 BC by Munro, Totenstelen, 334. Bastet at Abydos: the mother? of the owner of stela Cairo JE 21989, dated to c. 650 BC, and a child of the owner of stela Munich 49, dated to c. 580-530 BC, both dated by Munro, ibid. 265,294. Bastet at Thebes: the mother of the owner of coffin Liverpool Museum 14003, dated to c. 720-680 BC by Taylor, `Theban Coffins' II, 284, Stela Paris Louvre E 1429, dated to c. 600-520 BC by Munro, ibid. 207.

1104 PN I, 208.14 on Mut. Examplesinclude coffin Edinburgh R. S. M. 1956-355,datedto c. 830-780BC, in Taylor's Th. III. 1, dated both dated by Berlin, 750 BC, Coffin to c. the a of the owner mother of and Taylor, `ThebanCoffins' IT, 211,264, and the grandfatherof the owner of stelaCairo CG 22010, datedto 199. Totenstelen, by Munro, late Saite Period to mid

'106 The mother of a personfrom Saisactually buried in Saqqara, whosetomb is datedto the end of the by El-Sayed, Period Neith I, 187; II, 480-1. Persian beginning Amasis the of of or reign 11 PN I, 409.18. The Wadjet namebelongedto the mother of the ownerof an Athensstelawith unknown location number,which has beendatedto c. 664-525 BC by M. Thirion, `Notesd'onomastique, contribution une revision du RankePN (Cinqui8meserie),RdE 37 (1986), 134.An Isis exampleis 267-8. found on stela Leiden VI. 54, datedto c. 650 BC by Munro, Totenstelen,
1108 Nhm-sw-Mwt, PN 1,208.14, Nhm-st-X, PN I, 208.10,13, Nht f-Mwt, PN I, 212.17, D1-? st-w3h.s, PN I, 409.18.

1109 PN I, 176.10on Mut, PN I, 176.8on Maat, PN I, 173.17on Isis, PN I, 178.2on Hathor.

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1110 Maat and Isis in Thebes and Hathor at `Lady of Z rw' in the name, Ns-t3-nb(t)=lsrw. Abydos, and Tefnut and Shu combined in Ns-9w-Tfnwt, at Abydos and Memphis, were 1112 " Another regularly occurring name is enh. f-n X, lives for X'. This `He also used. Memphis Bastet in Thebes, Mut, provided while examples with again was used with 1113 lives for has X, `She X91114 Theban female mnh. The Sekhmet. s-n version, and 1115 is X, X', `The Bak-n Mut. Isis servant of another of the and examples with `allegiance type', more frequent with male divinities, but some Theban examples with The female version, T3-b3kt-n(t)X, `The female servant of X', again had Mut exist. ' 116 "'? female Both Thebes. Mut types this the to of male and name at referring examples 118 119 is P3-Sri-(n)-X, `The X', Kingdom! New from for Mut the son of a were used Isis Thebes Memphis deity, Bastet indicating to used with at and and a allegiance name

1110 For New Kingdom examples see PN I, 176.10. Later examples include: coffin Cairo CG 6007, dated to c. 969-945 BC, coffin Edinburgh R. S. M. 1956.354, dated to c. 935-900 BC, the mother of the owner dated Bristol H. 632, dated 720-680, 6690 B, the to London BM to mother of owner of coffin c. of coffin c. 675-650 BC, coffin Leiden M. 20, dated to c. 635-6 10 BC, all dated by Taylor, `Theban Coffins' H, 113-14,162,281,358,412, and the mother of the owner of stela Florence 7632, dated to the Saite Period by Munro, Totenstelen, 208.

PN I, 179.15,with the examplecoffin Cairo CG 61033, datedto c. 960-930BC by Ns-t3-nb(t)-77rw: Ta ylor, `ThebanCoffins' II, 115.

111 PN I, 173.17,176.8,177.13. Maat: father of the owner of coffin Bristol H. 633, dated to c. 720-680 BC, and with a Theban provenance suggested on stylistic grounds by Taylor, `Theban Coffins' II, 283. Isis: the mother of the owner of stela Leiden XIV. 19, dated to c. 600-560 BC by Munro, Totenstelen, 222. Hathor the mother of the owner of stela Cairo JE 8770, dated to c. 660-630 BC, and the mother of the ibid. both dated by BC, Munro, 271,299-300. dated 600-550 119, Vienna to c. owner of stela Shu and Tefnut on stela Leiden VII, 13, dated to c. 650-630 BC on stylistic grounds by Munro, ibid. 2845. SS 60, dated c. 945-712 BC on the basis of its specific find spot within the galleries by Malinine et al, Serapeum I, 54-5.

1112 PN 1,67.8 on Mut, PN I, 67.6 on Bastet,PN I, 67.10 on Sekhmet.This was frequently abbreviatedto rnh-Mwt, Thirion, RdE 36,129. 1113 Mut: coffins Cairo CG 6098-9, datedto c. 1020-980BC, Cairo CG 6091,6095, datedto c. 990-965 BC, and the father of the owner of coffin Berlin 7325, datedto c. 924-889 BC, all datedby Taylor, `ThebanCoffins' II, 49,58,179-80. StelaLondon UC, datedto c. 650-630 BC by Munro, Totenstelen, 214.
Bastet: SS 27, dated to the reign of Sheshonk V by Malinine, et al, Serapeum 1,26-7. Sekhmet: the son of the owner of statue Cairo CG 1212, dated to the Twenty-second Dynasty by L. Borchardt, Statuen and Statuetten von Knigen and Privatleuten im Museum von Kairo IV (Berlin, 1934), 110-I, and Serapeum stela Louvre N. 219, which was dated to year 34 of Darius I by E. Chassinat, 'Textes provenant du Serapeum de Memphis', Rec. Trav. 22 (1900), 25-6. 1114 PN I, 67.17 on Isis, PN I, 67.20 on Mut.

1115 Isis: coffin Liverpool Museum 13999,datedto c. 940-880 BC by Taylor, `ThebanCoffins' II, 178. Mut: coffin Cairo CG 6149, datedto c. 990-969 BC by Taylor, ibid. 56-7, coffin Cairo JE 29675, datedto c. 990-969 BC by Taylor, ibid. 78, and coffins Baltimore Walters Art Gallery 179-81,datedto c. 980-940 BC by Taylor, ibid. 109-10.
1116 PN 1,91.9 on Mut. Coffin London BM 24792, dated to c. 1000-930 BC by Taylor, `Theban Coffins' II, 90. Coffin Cleveland Ohio Museum of Art 14.561, dated to c. 935-900 BC by Taylor, ibid. 161-2. 1117 PN I, 356.6. An example is coffin New York MMA 25.3.10-12, dated to c. 980-940 BC by Taylor, `Theban Coffins' II, 110.

1118 Bak-n Mwt, PN 1,91.9,13-b3kt-n-Mwt,PN I, 356.6. 1119 PN I, 118.7on Isis, PN 1,118.15 on Bastet,PN I, 118.19on Mut.

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1120 the to the Some these child, as of Abydos. mother could refer Thebes cases of and at both were fairly frequently used as female names (see below). Examples of this pattern including Mut and Sekhmet in Memphis however, make it probable that in the majority 1121 its female T3deities. This be version and to name, understood as of casesthey were in in but in X', this daughter X, `The use the continued period Jrit-(nt) were new of 122 T3-. srit-(nt) X appeared reasonably frequently, with examples of Ptolemaic Period! Isis and Hathor at Thebes, and Bastet at Thebes and Abydos, as well as Sekhmet at More unusual forms in this category are T3-rmtt-n-B3stt `The person of Abydos. 1123 by is his lady', held f Mwt-nbt. `Mut Theban belonged a Bastet', which to a woman and Memphite man. 1124

belong in the third categoryof Persons also called the nameof a goddess from Kingdom Middle `Isis', 3st, frequently the Most and usedwas theophorous names. 125 into the PtolemaicPeriod! B3stt,`Bastet', Nbthwt, `Nephthys' and Tfnwt, Tefnut in Middle first the two the and continued to appeared were also namesgiven women,

1120 Isis at Thebes: the father of the owner of stela Berlin 894, dated to the mid to late Saite Period, and dated by Munro, Totenstelen, 195,224. Memphis: both BC, 580-520 dated 8459, to BM London c. stela SS dated Sheshonk V, 102, dated to the 27, the SS to year six of reign reign of father the of the owner of dated SS 212, Taharqa, 24 to the on 160, to of a man mentioned SS of reign Bocchoris, year attributed of by Serapeum I, 26-7.83-4,124,162. dated Malinine, I, Psammetichus al, et all 20-21 the reign of of year Bastet: Theban stela London BM 8480, dated to c. 620-580 BC and the father of the owner of Abydene ibid. 219,274. by dated Munro, both BC, 650 dated Meux 50b, to c. stela

1122 P3-3ri-n-3st in the Ptolemaic Period: PN 1,118.7, other periods: 118.15,19,119.6. T3-grit-n X, Isis 368.7 on Isis, 368.15 on Bastet, 369.13 on Hathor, and 369.22 I, PN Period: in Ptolemaic Hathor the and on Sekhmet. 117 Isis: stela Cairo JE 4888, dated to c. 660-650 BC by Munro, Totenstelen, 199-200, coffin Cairo CG 41037, dated to c. 625 BC by Taylor, `Theban Coffins' II, 442. Hathor: the mother of the owner of coffin London BM 22814 A, dated to c. 650-620 BC by Taylor, ibid. 433. Bastet at Thebes: the mother of the by ibid. 625-600 BC Taylor, 414-15, dated 41014, CG Cairo to c. and the mother of the coffin of owner by BC Gauthier, Cercueils, 220. Bastet 570-520 dated 41053, Cairo CG to c. at Abydos: owner of coffin the mother of the owner of stela Cairo T. 29.10.24.1, dated to c. 630 BC by Munro, ibid. 276. Sekhmet: ibid. 630 by Munro, 262. dated BC 1939, Bologna to father c. the the of owner of stela 1124 73-rmtt-n-B3stt, PN 1,364.23. The example is mother of the owner of cotTm Florence 2161, dated to c. BC by Taylor, `Theban Coffins' II, 372-3. Mwt-nbt f known from a statue in the museum of 670-650 Modena, whose origin was deduced from the content and dated to the Saite-Persian Period by Thirion, RdE 36,141. 1125 PN I, 3.18. Examples include coffins Cairo CG 6162-3, dated to c. 990-969 BC, Liverpool Museum 13997, dated to c. 780-760 BC, and the mother of the owner of Paris Louvre E. 3913, dated to c. 700-680 BC, all dated by Taylor, `Theban Coffins' II, 54-5,239-40,306.

1121 Mut: the father of the owner of stela SS 62, datedto c. 940-710 BC by Malinine, et al, SerapeumI, 940-7 10 SS 84, dated 53, dated BC, 940-7 10, SS to to stela c. stela 56. Sekhmet: stela on a man mentioned I, all datedby SS 180,datedto either Dynasty Twenty-five or year 20-21 of the reign of Psammetichus stela Louvre N. 323 datedby its inscription to year 34 of Malinine, et at, ibid. 49,70-1,137-8. Serapeum Rec.Trav. 21,65-6. Darius I, Chassinat,

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1126 in Bastet into Kingdom, Greek New the carried on through the and the case of era. Another name in this mould is I Mwt, taking the form of an exclamation; `0 Mut', 1127 found Memphis. at which was The fourth group of names is those that exalt a goddess. They include X-m-hat, `X is in front', with examples involving Mut and Isis in Thebes, and Hathor and Wadjet in Memphis and Imet, 1128 and X-nfrt, `X is good', based on Isis and Sekhmet in Thebes ' 129 is both hr-lb-X, `X Bastet and Thebes At Memphis. to content', was applied and Isis was also praised in the names 3st-wrt, `Isis the great', with examples from Isis. 1130 Another Thebes, Edfu, Abydos and Memphis, and 3st-t3-nfrt, `Isis the beautiful'. 1131
1126 Bastet: PN I, 90.3. A Theban example is the mother of the owner of coffin Milan Archaeological Museum inv. 1013, dated to c. 720-680 BC by Taylor, `Theban Coffins' II, 280. Nephthys, PN I, 189.1. A Memphite example is the mother of the owner of Serapeum stela SIM 4009, dated to the reign of Amasis by J. Vercoutter, Textes biographiques, 34-5. Tefnut: the mother of 73j-hrw p3-t3, a courtier of Nectanebo I and known from his sarcophagus Cairo CG 29306, H. Gauthier, `Notes et remarques historiques VIII Ziharpto, fonctionnaire de Nectandbo Ier', BIFAO 12 (1916), 53, Baines, JEA 78,243-4. The man is mentioned in the priesthood section (4.3.1). Also mentioned in the context of the meaning of the name in Thirion, RdE 31,86. 1127 PN I, 5.12. The mother of the owner of stela SS 196 dated by its inscription to year 21 of Psammetichus I, Malinine, et al, Serapeum I, 149-50. 1128 PN 1,4.4 on Isis, PN I, 147.21 on Mut, on Hathor, PN I, 75.7 on Wadjet. Mut: coffin Turin Sup. 5242, dated to c. 625-575 BC by Taylor, `Theban Coffins' 11,450. Isis: a stela in Turin, dated to c. 620-560 BC by Munro, Totenstelen, 223, there is also another person, known from ushabtis in the Hannover and Cologne Museums, who has been dated to c. 380-343 BC by Thirion, RdE 31,93. Hathon somewhat in but the name of the mother of the owner of stela SS 120, dated to either clearly nonetheless garbled year six of the reign of Bocchoris or year 37 of the reign of Sheshonk V by Malinine, et al, Serapeum I, 95-6. Wadjet: the wife of the owner of Serapeum stela SIM. 4032, dated to the end of the Saite-beginning basiliphorous basis the Persian Periods the of names of persons mentioned on the stela formed the on of it because had Amasis, Psammetichus their own stelae dated to the reign people mentioned on and and on biographiques, 87-92, by Textes I, Vercoutter, Darius and a woman mentioned on a sarcophagus found of 35, XII. 19. It has been dated (Nebesheh), Tanis II Imet, Petrie, to the Twenty-sixth Dynasty because p1. at the owner was called Psmtk-mnh-lb. See4.3.1.6, note 759 for details on dating by basiliphorous name. The mother of the owner of sarcophagus fragment BM 525, which was dated to c. 380-343 BC by Limme, CdE 67, fasc. 93-4,96-7, following a suggestion by H. De Meulenaere. The sarcophagus was found at Giza but her husband held office for Wadjet of Imet making it probable that they lived there. 1129 PN 1,4.7 on Isis, PN I, 319.26 on Sekhmet. Isis: coffin London BM 6702, dated to c. 675-600 BC by Taylor, `Theban Coffins' II, 421. Sekhmet: the mother of the owner of the stela Vienna 5071, dated to the 210, Totenstelen, Serapeum stela N. 324, which belonged to a son of a by Munro, late Saite Period to mid High Priest of Ptah at Memphis, 77h-ms-mn-inb-hd, whose mother carried the name, and which was dated to 'ear 34 of Darius I by Chassinat, Rea Trav. 21,66. 113 PN I, 230.12. Bastet: an example on stela Edinburgh 1885.139, dated to c. 620-580 BC by Munro, Totenstelen, 221. Isis: stela London BM 8457, dated to the late Saite Period by Munro, ibid. 204-5. 1313st-wrt. PN I, 4.1. Thebes: coffms Como Museo Civico A. 5, dated to c. 760-700 BC, the mother of the owner of Taylor's Th. Ill. l, dated to c. 750 BC, Bristol H. 632, dated to c. 675-650 BC, all dated by Taylor, `Theban Coffins' II, 246-7,264,358, and the mother of the owner of stela London BM 8474, dated to c. 620-560 BC by Munro, Totenstelen, 217. Edfu: the mother of the owner of stela Cairo CG 22024, dated to c. 600-570 BC by Munro, ibid. 247. Abydos: the mother of the owner of stela Cairo JE 6301, dated to the sixth century BC by Munro, ibid. 290. Memphis: Serapeum stela Louvre N. 391 inscribed with the cartouche of Darius I, Chassinat, Rec.Trav. 23,83, and the name probably belonged to the wife of the owner. 3st-t3-nfrt. held by a person known on pyramidion Louvre D 42, dated to c. 1070-945 BC, another one from stela Brussels Muse es Royaux d'Art et d'Histoire E. 6251 from Abydos and dated to c. 800 BC, and the mother of the owner of ushabtis Leiden 5.4.1.19 and Zagreb 700 and 701, dated to c. 664-404 BC, all

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fits into is is in festival' `Isis 3st-m-hb, from this formed this group which goddess name 1132 Memphite Another Abydene that Theban, monuments. name and which appears on 1133 is is `Isis In Thebes Isis Mnh(t)-3st, beneficent the excellent'. of nature emphasised Mut was praised as 3h-Mwt, `Mut is glorious', Ndm-Mwt, `Mut is sweet' and Mwt-htpty, Bastet was included in B3stt-htp, `Bastet is happy' and Hr-B3stt, 'Mut is gracious'. 1134 1135 Nekhbet was honoured as Nhbt-nht, `Nekhbet the strong' at is `Bastet gracious'. Abydos, while the same place, as well as Memphis, have provided examples of Nt-iqrt, `Neith is excellent', also carried by the god's wife of Amun and daughter of The majority of these appeared in the New Kingdom, but some, Psammetichus 1.1136 like Hwthr-m-hat, used in the Old Kingdom and Shmt-m-hat, in the Middle Kingdom, ' 137 in is Ptolemaic Period. are even older, while 3st-wrt attested the These examples of theophorous names show that the names expressedpositive life The their the giving supportive characteristics. things about and praising goddesses; focus joy, them, the all on positive aspects of such as goddesses names exalting Names `the X' `the beauty, strength. servant and such as of and glory, son graciousness,
dated by M. Thirion, `Notes d'onomastique, contribution A une rdvision du Ranke PN (SeptiBme serie), RdE42 (1991), 232.

1133 PNI, 153.4. An Abydene example of Mnh(t)-3st being stela Copenhagen Ae IN 973, dated to the sixth century BC by Munro, Totenstelen, 287-8, and another is the mother of a Theban dignitary who lived from about the end of the reign of Taharqa to the beginning of the reign of Psammetichus I, and she is known from his material in Theban Tomb 33 as well as on his statues in the Karnak cachette and other material, M. Thirion, `Notes d'onomastique, contribution une revision du Ranke PN(NeuviPme serie), RdE45 (1994), 176.

1132 PN I, 4.5. Thebes:a personmentionedon the coffins Boston M. F. A 54.639-40,belongingto her daughterHnwt-t3wy,which is datedto c. 1000-980BC by Taylor, `ThebanCoffins' II, 50-1, coffin Cairo CG 6005, usurpedfrom a P3-9d-Hnsw and datedto c. 1000-930BC by Taylor, ibid. 84, coffin Cairo CG61031,datedto c. 990-950 BC by Taylor, ibid. 99-100, the motherof the owner of coffin Leiden M. 64, datedto c. 700-675 BC by Taylor, ibid. 317-18, and coffin Cairo CG 41033, datedto c. 675 BC by Taylor, ibid. 339-40. Abydos: the mother of the owner of stela Turin 1528,datedto c. 580-520BC by 297. Memphis: the wife of the owner of a stelain Bonn, datedto the secondhalf of Munro, Totenstelen, the sixth century BC by Munro, ibid. 331-2.

1134 3h-Mwr.PN I, 2.24. An exampleis found on coffin Berlin 11982,usurpedfor T3-nt-dI(w)-Mwtand datedto c. 980-930 BC by Taylor, `ThebanCoffins' II, 108.Ndm-Mwt: PN 1,215.15.An exampleis the mother of the owner of coffin Leicester303.1882,datedto c. 720-690BC by Taylor, ibid. 293-4.Mwthtpty: PN 1,148.14. Examplesinclude the mother of the owner of coffin Berlin 8237, datedto c. 660-640 BC by Taylor, ibid. 389-90, and stelaVienna 5072, datedto c. 670-660BC by Munro, Totenstelen, 194. 1135 B3stt-htp:found on donation stelaMetropolitan Museumof Art 55.144.6,inscribedin year six of Thirion, RdE 31,93. Hr-B3stt: PN I, 230.20. An exampleis the mother of the owner of the Shabaka, Thebancoffin Bologna 1957, datedto c. 670-635 BC by Taylor, `ThebanCoffins' II, 392-3.
1136 Nhbt-nhr the mother of the owner of stela Durham Gulbenkian Museum North (now the Oriental University Museum, of Durham) 1977, dated to c. 550 BC by Munro, Totenstelen, 291.

1137 X--m-hat, PNI, 4.4,75.7,147.21,235.12, X-nfrt, PNI, 4.7,319.26,3st--wrt, PNI, 4.1,3st--m-hb, PNI, 4.5, Mnh(t)-3st, PNI, 153.4, Ndm-Mwt, PNI, 215.15, Mwt-htpty, PNI, 148.14,3h-Mwt, PNI, 2.24, NtIgrt, PNI, 181.27.

Nt-igrr the Abydeneexampleis Munro's stelaAbydos C T. 10, datedto c. 580-530BC by Munro, ibid. 295 and the Memphite one is stelaParis Louvre C 222, datedto the secondhalf of the sixth centuryBC by Munro, ibid. 333. The God's Wife is known from amongother monuments her adoptionstela,Cairo JE 36327, El-Sayed,Neith 1,186; II, 408-9.

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by his be by likely the X' person, that chosen or more parents, a goddess could of show important indicates This the that most aspects of the goddesses as a particular guardian. Some however, life joyous level the ones. affirming magical spells were on a personal indicate that people were well aware of the potential danger inherent in their deities. It is therefore probable that the emphasis in the names was also due to a desire not to engage the dangerous sides of the goddesses in something as closely related to a person as his danger, in have do To the something which people are very that may child put name. unlikely to have wanted.

in Rankecalculatedthe distribution of deities in the theophorous names the beginning Graeco-Roman Saite the beginning to the from the of the of period
1138 In his corpus Mut was the most frequently appearing goddess, followed by Periods. Isis, then Bastet, Neith, Hathor, Sekhmet, Mehyt (a goddess this study is not concerned distribution is If Tefnut. Gasse's Nephthys Maat, this Wadjet, compared with and with), in the papyri concerning the administration of the of workmen study of personal names temple of Amun from the end of the New Kingdom and the Twenty-first Dynasty, and a in Thebes, between Abydos Memphis 1070 by the names and author, of personal study ' 139 be Gasse found 332 BC that a great proportion this slightly. adjusted can picture and formed Theban Horus. My had Theban the triad the on and names study workmen of fifty Theban between found the theophorous names were that sixty of and percent also formed from Amun, Mut and Khonsu. Second most prominent among the goddesses by Abydos Isis included in At Horus by followed Bastet. Isis, contrast, and were was Osiris, local fifty the third the triad, appeared the of names. part all percent of about followed by Mut. At frequently, Bastet less the was second goddess, and much Memphis the picture again changes. Ptah, the head of the local triad, held between twenty and thirty percent of the names, Horus another twenty percent, and Isis and Bastet again being the most frequently appearing goddesses.Sekhmet, the mother in the local triad, came third among the goddesses, appearing significantly more frequently

1138 Ranke, Personennamen II, 243,245-6 1139 The papyri are: Prachov, Reinhardt, Grundbuch and Louvre AF 6345 and 6346-7, A. Gasse, Donnees nouvelles administratives et sacerdotales sur /'organisation du domaine dAmon, XX `XXP dynasties I (Paris, 1988), 194-206. N. Wahlberg, `Can an Egyptian's name shed light on their religious beliefs? References to deities in personal names between 1070 and 332 BC', in A. Cooke F. Simpson (eds.), Current Research in Egyptology 2001 (forthcoming).

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1140 herethan elsewhere, evenif shewas nowherenear as prominent as Mut or Isis in their cult centres.
This evidence shows that there was a distinct trend towards using the local deities in names, and that Isis and Bastet were the most widely used goddesseswho Isis however, be throughout It that local. prominent was while noted should were not BC, 945 did Bastet to around at the same time as until the period, not rise prominence Twenty-second She Dynasty. the Dynastic became remained the of goddess she is kings. The Mut in Ranke's demise those prominence survey of the of prominent after from be likely the the to proportion of material surviving greater therefore result of Thebes compared with elsewhere. The evidence however, shows that some local deities Osiris Memphis. Abydos Sekhmet for at at and example were not as suitable as others, A number of different explanations can be put forward for this. Firstly, a strong funerary connection may make a deity less suitable in names. It may have been seen as inviting death by connecting a child intimately with a mortuary deity. This can be seen in the fact that Osiris, even at Abydos, was not very prominently used, and in that Nut, Nephthys and Serket, for whom I know of no examples, were rarely included in names. Hathor, who was a major goddess at Thebes, did not appear frequently there, which may for important Another her this may been have role. explanation mortuary a result of also be that even though she was primarily seen as the pacified lionesses there was always a is further by dangerous This into the goddess. stressed that change she might risk Sekhmet being excluded to an even greater extent, probably because her even stronger fact The have that she was nonetheless used the at risk. child put volatile aspects may if braved, her indicate that the that meant risk was she could persona powerful may bring great benefits. In Memphis she also held the general beneficial characteristics of a local goddess, which made her more suitable there than elsewhere. Another reason why certain goddessesmay not have been considered suitable in had be in if This the rarity they royal strong connotations. can seen personal names was in his in Simpson Middle Nekhbet. Wadjet the the study of workmen's names and of Kingdom Papyrus Reisner I, from the Thinite nome, came to similar conclusions about local and royal influences on personal names, on the basis that their theophorous names Sobek local based Onuris but the there was a complete absence gods and on were often

1140 Hoenes, Sachmet, 31, also argued that the majority of names formed on Sekhmet are found at Memphis because her main cult centre was there.

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' 141 Maat both funerary had Re, tied to the was connotations. royal of and strong who her in both to making contributed scarce names. It is of which probably royal spheres, likely that had more evidence survived it would have showed that all these goddesses local be in detected in this tendency their cult centres, and can were more prominent 1142 from in Imet Wadjet. Saite material for Neith and names with It should come as no surprise that Isis was prominent in names if it is accepted that they had religious and magical significance, as she was very prominent in magic, both of a healing and protective nature, and had large numbers of votive statuettes dedicated to her. Her usefulness in magic must have overridden the funerary funerary deities. limited It was presumably the that of other applicability connotations Bastet's joyous positive persona that resulted in her popularity. A significant increase in numbers and types of theophorous names took place in 1143 indication is, if first BC, the an of greater piety, then at least not which millennium an indication of a greater desire among people to express their faith in the setting of the The their nature of the polytheistic religion ensured that a wide range of children. names for fact deities the that even goddesses choosing anyone a name, and available of were such as Nut, whose function was overwhelmingly mortuary, were used in names

testifiesto freedomof choiceinherent in that belief system.

4.6 Conclusion There were six prominent royal goddesses,who functioned in different ways. Maat was the world order that the kings upheld on behalf of the gods. She was frequently included in royal names in the Twenty-first, and to a lesser extent in the Twenty-second and -third Dynasties, and recurring in the names of Amasis and Teos. Temple scenesof Maat-offering also continued to be commissioned. Isis played a role in royal ideology earlier, but begun to be used in the royal names from the reign of Sheshonk I, and this continued intermittently from then onwards. Her importance for the kings is also indicated by the depictions of her embracing them. Bastet was introduced as a dynastic goddess by Osorkon II and held that position prominently in the reigns of the Delta kings of the Twenty-second and -third Dynasties, as indicated by
114'W. K. Simpson, Papyrus Reisner I (Boston, 1963), 89-90. 1142 See the names in the monuments presented b El-Saye d, in his monograph on Sais, El-Sayed, Sais, resented by and the small number of names found on monuments from Nebesheh, Petrie, Murray, Griffith, Tanis II, and Limme, CdE 47, fasc. 93-4,96-7. 1143 H. Ranke, Die gyptischen Personennamen II (Glckstadt, Hamburg, 1952), 243-5.

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the kings' titulary. Her importance for kingship declined after that, with Taharqa, Pedubast III and Nectanebo I being the only later kings to associate themselves with her. Neith rose to dynastic prominence for a short period, during the Twenty-fourth and in a depiction where she I Dynasties. Darius the goddess associated with was -sixth heraldic Wadjet's him. Nekhbet protectors of the king and land roles as and suckled in dynastic less they that usage throughout the to and remained change were susceptible had been Hathor, Mut prominent royal goddessesin the who and period under study. New Kingdom, occasionally appeared in this context during this period. Darius I, who spent very little time in Egypt, was nonetheless portrayed offering Maat to the gods, and being suckled by Neith. This suggests that in the minds of the decoration devised Maat and Neith remained essential temple priests and officials who to the kingship. It also suggeststhat they thought kingship needed to be portrayed this in king honoured the time the acted manner or not. That it way regardless of whether was locals rather than the kings who stressedthe royal traditions in this period is also suggested by Udjahorresnet's account of formulating an Egyptian titulary for Cambyses.114This may be the explanation for Taharqa being associated with Bastet. The link between her and Nectanebo however, was in her temple at Bubastis, and so in for kingship. her that temple than rather necessarily marks prominence The roles of queens in the period are elusive, but their functions are likely to relate them to Isis, Mut and Hathor. The god's wives of Amun, as a contrast, show clear connections with Hathor and Mut, as the god's hand, the wife of Amun, and the daughter of Mut. This office was also said to be `held on the throne' of Tefnut and Wadjet. This presumably associated the office with the earliest female power inherent in Tefnut because she was the first sexually differentiated female, and with the royal protector role of Wadjet, as the god's wife was clad in much of the trappings of kingship. This semi royal female office thus retained connections with the royal goddesses of the New Kingdom, and that was probably a result of a combination of their functions and their prominent status. All the goddesseshad temple cults but they appear to have been of varying sizes and prominence. The largest priesthoods, according to the surviving record, were those of Isis, Hathor, Mut and Neith, and while clerical titles have been found in all cults, administrative offices are only known for those of Isis, Bastet, Mut, Neith and Maat,
1144 Recorded on statue Vatican Museum 158, M. Lichtheim, Ancient Egyptian Literature III, The Late Period (Berkeley, Los Angeles, London, 1980), 38.

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Bastet, Sekhmet, Mut, Neith Hathor, for Isis, and Serket. It seems and musical offices likely however, that this imbalance is a result of accidents of preservation becauseof the They day, functioned. Egyptian temple required offerings and rituals every cults way This in its demanded intervals festivals the turn through year. ritual and at regular looked for least performers, and administrators musical who rituals, some priests, and at The daughter Cheops the the offerings. stela of of of production acquisition and after images different lists Dendera the contained of a number of which of cult objects, and deities, suggest that the rituals performed in both small and large temples involved a deity. in temple the to primary number of gods addition

The festivals were of varying character.They could be fairly small affairs, bark inside involve the the temple to the temple, sailing procession or a of or restricted feasts from Evidence types the cults of Neith, Hathor and these survives of of enclosure. Mut. The Khoiak festival included both open and closedceremonies, and asthe
emphasis was on the death and resurrection of Osiris, Isis and Nephthys played important roles. These two were also involved in rituals, and could lend their protection, on the epagomenal days, which carried a particular threat as one year changed into another. The type of festival which was most relevant to the lay-populace, as they were basis, large festival in in included the temple a general was cult on which the not known for These into her the cults of Bastet at Bubastis, town. travelled are out goddess Neith at Sais, Mut at Thebes, Sekhmet at Imau, and Hathor at Dendera, and the feast of the `good reunion', in which she travelled to Edfu, was of this character. The accounts drunkenness joyous dance, festivals that these and music, show celebration were of integral parts regardless of which goddess they were dedicated to. The importance of music in the cult of Isis, and its relaxing, joy inducing role is indicated by the depictions of her with ritual performers on tambourines. Hathor was but linked they were also important in the cult of to the and sistrum mnit, especially Bastet. These were instruments of appeasement, and because they generally appeared headed lion figures, they probably symbolised that in this form her than cat rather with benevolent. These instruments were also important in therefore she was appeasedand the ritual of `pacifying Sekhmet', which took place at the turn of the year. This rite was hugely important and, in addition to the music making, elaborate offerings took place in order to ensure that the ferocious side of Sekhmet would be appeasedfor the following keep that therefore the land safe rather than bringing plague and she would year and disaster. The temple cult of Sekhmet thus marked her aggressive aspect by appeasing it,

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but also her positive functions through joyous celebration. The rites involving Isis and Nephthys also involved more than one of their mythological aspects. At Thebes a festival celebrating Mut's protection of the city, as well as appeasement rituals, were Birth House Isis, the temple for her. Another cults where was worship of part preformed Mut and Hathor were celebrated as divine mothers and nourishers of child gods and kings, while Neith's temples for the production of fabrics link her funerary and temple have been temple that rituals would This accumulated evidence suggests cults. dealt the aspects of all goddesses' personae. various with that or celebrated performed Personal involvement in temple cults centred on the festival processions but the interaction donations with show more specific the of presentation use of oracles and for the Oracles, specific questions goddess with where a person approached goddesses. in Oracular found Mut, Isis Hathor. be the cults of and themselves or their relations, can keep deities to decrees, a child safe and promise an advance made where amuletic by Mut, Isis, Maat, become he to citizen, made were a good that up or she grew ensure Bastet and Nekhbet. Votive donations of bronze figurines can be detected in the cults of all the Wadjet Bastet, Nut. The animals of and and potentially mummified goddessesexcept likely in function. These leonine were most offered a a similar goddesses,served other her by form for the the in on goddess, or of aid given priests temple context return some behalf. The fact that these, especially the mummified animals, required the participation indicates that the to the for goddesses presentation their and preparation of priests temple goddesseswho received the daily rituals and maintained the world order were in life. is humans This further helped from their those everyday who not separate figurines following iconography by the that of the amuletic votive and of stressed temple iconography. Private land donations represented a significantly larger expenditure on behalf of the donor and many were probably given in return for the maintenance of funerary death. This in inclusion temple after rituals means that the goddess offerings and have been important donor, her that to the that that actually only not gift may receiving however, from deities likely It that there to as were chose many priesthood was. seems in most towns (see Appendix 1), the choice to some extent depended on a personal These in for the question. were made for various Delta cults of Isis, goddess preference Bastet, Sekhmet, Shu and Tefnut, Hathor and Wadjet. The royal donations, found in the have been for Neith, Isis the maintenance of royal mortuary made may and cults of

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for deity, but it is basis the a preference of a also possible that they or on personal cults, served as political attempts to pacify powerful priesthoods. With the donation stelae came a record of the Egyptian style of cursing in order to protect the donations and other fmancial and important deeds. Sekhmet was the most important executor of the threats expressed in the curses. Additionally, Bastet and Mut could use their aggressive personae in this context, and Neith and Hathor did when it was donations to their temples that were threatened. These were in a written form and therefore not accessible to the great majority of people. Presumably the curse was mainly aimed at preventing damage to the actual gift, and was therefore only relevant to high ranking, and therefore more likely to be literate, people who had the means to reverse donations or undo decrees. Some threats may however, have been aimed also at donation. damage The ability to do that was not the to the of physical record preventing is it individuals literate therefore probable that the general meaning, to and restricted and awarenessof the deities suitable in them, were transmitted orally and widely known. Informal worship focused on healing and protection of people in life. The goddessesmost prominent in healing and magical protection were Isis, as always together with Nephthys, Sekhmet, who could lend her great power to humans after being appeased,and Serket. Other goddessesalso appeared in spells, including Neith, Tefnut with Shu, Bastet, Wadjet, and Nut. Mut and Hathor appeared in the contexts of birth Magical giving. of powers could also be used for ill deeds, easing protection and as the belief in the `evil eye' indicates. Sekhmet, Isis and Nephthys helped to combat its result while Maat appeared as protection against it. Amuletic figurines were made in the recognisable image of all goddessesexcept Nut and Serket, but because both featured in it likely Serket that such figures would have been prominently, seems especially magic, made. This is especially likely as these figurines were also placed in the wrappings of mummies, and both were important funerary goddesses. Personal names reflect individual allegiance to a deity to some extent. These show distinct regional bias, with local city gods appearing much more frequently than other deities. Some goddessestranscended the geographical borders, and were used prominently throughout the country. Foremost among these was Isis throughout the period under study, while Bastet rose to prominence at the same time as she became the dynastic goddess in the Twenty-second Dynasty, but remained prominent even after their demise. Nut, Nephthys, Hathor and Serket appear to have been excluded from

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Nekhbet funerary because in the while connotations, and Wadjet of wide use names Maat because basis their in the the connections, royal treated of of same way on were both royal and funerary links, and Sekhmet was excluded because of her potentially dangerous persona. Their roles as local goddesseshowever, outweighed any such by Mut Thebes, indicated Neith in the towns, their prominence of at as own reservations Imet. Wadjet Sais at and possibly at The primary goddessesin the funerary cult were those placed in relation to Osiris. Foremost among them were Isis accompanied by Nephthys, who were essential in the resurrection of the dead into the afterlife. They provided breath of life, assembly importantly, food, burial, body, very protection. provisions, and peace, a good of the Nut was vital, being the mother of the dead who was the protective sky above them, a be indestructible the them to the uterus and to stars, coffin, which enabled means reach bandages Neith the air, their provisions. of and provider and and protection, reborn, Serket played important roles as protectors and providers of air and provisions. Along dead Nephthys Isis the that the they protectors canopic who were ensured and with would have all its vital organs also in the afterlife. The linen produced in the temple of Neith was another reason for her prominence in the funerary context as it was used for the preservation of the body. Hathor provided protection and provisions and possibly joy and music in the netherworid. Tefnut, Bastet and Sekhmet also, but much more Maat's provisions. role related to the judgement of the and rarely, provided support dead and the ensuring that only the deserving and just had access to the afterlife, and as such was essential. There is an issue of the extent to which people in general would have been aware of the mythological context of, or even the deities involved in, the healing spells 45 1 lack is literacy in This Egypt. the of primarily a result of ancient and mortuary cult. The water poured on cippi would presumably have been equally potent if the ill person knew what the texts on it said or not. As long as they knew that it was going to make them well the exact components of a spell may not have mattered. It seems likely however, that the knowledge that specific powerful deities were involved would have

1145 For arguments on levels of literacy in ancient Egypt see J. Baines C. J. Eyre, `Four Notes on Literacy', GM 61 (1983), 65-96, who argued that the level of literacy was very low, at around 1 percent and L. H. Lesko, `Some Remarks on Ancient Egyptian Literacy and Literati', in S. Israelit-Groll (ed. ), Studies in Egyptology Presented to Miriam Lichtheim II (Jerusalem, 1990), 656-67, who argued for a greater level of at least rudimentary literacy.

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know For deities its to that the people effects. curing were made people more certain of have had they some awareness of mythology. must especially powerful The funerary mythologies were written down on papyri deposited with the dead, The them. to those could coffins who read even therefore accessible not generally and illiterate iconography depended and persons could much more on and sarcophagi but burial interpret been have they too their to after meaning, therefore potentially able deities funerary That hidden the remained the same through the various away. were demise decorated its the tomb, the in burial of and as such practice, changes decline, decorated decorated intricately then by and stelae, and use, coffins replacement funerary indicate Dead texts, that these Book the gods other and of of and reoccurrence, deities in known. That general aware of which people were and goddesseswere well belonged in the spheres of the living and dead respectively, and that they were familiar is by deities, the their their suggested specific usages, also their and mythology with basis from the names apparently on of their personal goddesses exclusion of certain involvement in funerary or royal cult. The influence on Egyptian religion by the foreigners settling within her borders is during issue. First Millennium BC in the thorny the a country and assuming power Burial practices changed, particularly prominently at the end of the New Kingdom, and due foreign influences. deities The be to new this may a result of changing attitudes involved in the funerary cult however, remained the same. The kings who made Bastet their dynastic goddess were of Libyan origin and part of a fairly substantial Libyan have distinction fair in Egypt to their to retained ethnic appears a which population degree.' 146 Despite this, they chose an Egyptian goddess. This choice was probably factors. Bastet Bubastis, by the was city god of where the of a number governed her inclusion have been had kings therefore may and an attempt to gain settled, relevant favour from the natives for whom she was important. As they would have been settled there for some time before they rose to royal status it is possible that she had taken on is kings. It for the also possible that the Libyan kings reacted to a personal relevance development towards greater prominence of Bastet which had already started, because
1146 See Leahy, in Libyan Studies 16,51-65, for the degree of integration and retainment of a distinct Libyan character of kings and others in this period. J. Baines, `Contextualizing Egyptian Representations of Society and Ethnicity', in J. S. Cooper G. M. Schwartz (eds.) The Study of the Ancient Near East in the Twenty-First Century. The William Foxwell Albright Centennial Conference (Winona Lake, 1996), 37882, who stressed that most of the Egyptian culture visible in the surviving record remained unchanged. This he argued could be a result of the Libyans being ethnically different to the Egyptians, but no longer having a very distinct culture, especially as the archaising tendencies which became so prominent under the Kushite and Saite kings were also present in this period.

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her into in her inclusion titulary almost simultaneous was with coming the royal of If in the the throughout country. private practice was a names private prominence be be in for latter before to time the the expected use to would some one, royal response the former. This is further stressed by other prominent royal goddessesbeing largely incorporation deities in The from traditional of other royal names. personal excluded their names shows that they wanted to be seen to conform with native conceptions of kingship, either because it was important to themselves, or more likely, because it mattered to the Egyptians they were trying to rule. A number of Libyan chiefs in the Delta made private land donations to the temples of Isis, Sekhmet, Shu and Tefnut, and Wadjet. This shows that non-royal Libyans also acknowledged Egyptian goddesses, but it does not mean that they donations These their they that them abandoned own gods. or prominently worshipped deities local by have been to towards the show goodwill rulers of the attempts may benefits financial the priesthoods would receive, the that, through and natives and foreign inclined If towards their they were made that they rulers. positively were ensure funerary least then they that the the of a cult, showed at some maintenance aim of with Libyans had adopted Egyptian burial practices, and therefore possibly their thinking its had in turn that they the may suggest also adopted some afterlife, which about Egyptian deities, probably alongside their own ones. A combination of these factors is likely to come closest to the truth, taking into consideration that different people may have had different reasons for their decisions. The fact that some of their leaders adopted Egyptian deities does not mean that lower in did. Libyans living Egypt The followed Libyans their chiefs classes of who all to the new country may well have retained their native religious character for much longer, as they probably had little need to integrate with the natives. The personal invisible in is the surviving record, and that is the the virtually poor native of religion Libyans because the they generally settled in poorly to with extent greater case an even Delta. the areas of excavated Specific Kushite interaction with Egyptian goddesses is even less detectable becausethe Kushites had adopted Egyptian culture, hieroglyphs and religion in their 1147 in The emphasis their official religion was on Amun, of Napata and own country. Thebes, but regarding goddesses,Isis was 'retained in the royal titulary and iconography.
1147 See L. TOrk, The Kingdom of Kush. Handbook of the Napatan-Meroitic Civilization (Leiden, New York, Cologne, 1997), 189-341; The Image of the Ordered World in Ancient Nubian Art, passim.

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Their influence on the non-royal goddesses is virtually invisible, partly because their because Egyptian even though some of them held and partly adoption of religion prominent positions in society, the influx of Nubians appears to have been limited compared with the Libyans. The strong archaising tendencies in this and the following Saite Periods, probably led to old ideas being seen as of great value and therefore have if their may changed somewhat. It may also have led to meaning retained, even in ideas because being they clad ancient textual and pictorial were obscured new iconography. In the Persian Period the natives appear to have maintained the illusion of traditional kingship, even if the actual government was far removed from that ideal, but again there appears to have been no substantial foreign population influx. The satraps had little deliberate have influence on the native to appears and military presence religious development. This suggests that with the possible exception of the Libyan Period, the changes that took place in Egyptian religion in this period were the result of native conceptions, but because of the unevenness of the surviving material and the strong archaising tendencies these are difficult to detect. The incorporation of Isis into royal ideology, Birth House cult, magic, healing and personal names was based on the same mythological context, which made her the mother and guardian of Horus. They focused on slightly different facets of the mythology, but in essence,the great mother, who with never-ending love and with cunning and power looked after her son, touched all spheres of Egyptian life. This probably also led to the great numbers of donations and the use of her oracle. The funerary cult instead emphasised her involvement in the Osiris mythology as his spouse, resurrector and guardian. This was however, stressed in the Khoiak festival, and so was also relevant in the temple context. Her mythological connections with the solar cult, and many other deities probably also contributed to her great prominence in temple as well as private cult. Nephthys, who followed Isis in mythology, also followed her in the worship. She appearedin all the same contexts, except the royal sphere, and did so generally to freestanding had Isis. She temple cult, as all her priests belonged also to no complement Isis, and the rituals where she featured included her sister. There are however, separate figurines, votive which may mean that there were instances where she amuletic and could be individually useful. Nut had a limited temple cult, but her main focus was on funerary practices. It was her mythological context as the mother of Osiris and Re, and as the sky, which

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made her supremely suitable for this. Tefnut formed a pair with her brother-spouse Shu, which is apparent in their joint priesthood, and combining in magical spells and personal names. In the royal sphere her involvement was probably related to her mythological role as the first female being, but elsewhere her lioness power was also important. The sexual and attractive aspects of Hathor and her association with Re and the solar cult lent her usefulness in the royal cult, even if she was less prominent during this period than in the New Kingdom. It was probably the attractiveness, in combination joy drunkenness her that made her prominent in people's personal and affinity with with interaction with her cult. These features were also stressed in the formal temple setting, as was her motherhood. It seems that it was the last of these characteristics that was deemed most useful in a magical context, as indicated by the spells she was included in, and the amulets of the goddess may have served primarily in a birth giving and motherly context. She is rarely found in names, which may result from her role in funerary cult, but could also relate to her affinity with the aggressive lionesses. She was generally the pacified form but the risk that she would change was significant. Sekhmet's mythology marked her as the goddess born directly out of the sun god's need for a weapon, and she was thus the angry solar eye and aggressive lion to a greater degree than any other goddess. This is evident in both public and private worship. She had to be pacified in elaborate rituals at the turn of every year, and probably in every Egyptian temple, as indicated by Sekhmet figurines being included in the cult object lists at Dendera and the temple of Isis at Giza. She was the executor of punishment for people who damaged donations, and was generally excluded in personal names, except in her hometown of Memphis. That she nonetheless had positive aspects her in by healing, functions is indicated the many protective images made in her use and likeness, and that a joyous festival, recorded in the `voyage of the Libyan goddess' text, was celebrated in her honour. It is likely that it was her aggressive power harnessed and turned against the enemies of the country, and by extension its inhabitants, which was stressed in these cases. Bastet became prominent early in the Twenty-second Dynasty, and retained that position until the end of the period under study. She was another pacified and joyous lioness, and it is possible that her rise and Hathor's decline were related. Their personae were parallel to some extent, and the decline of one may have led to the rise of the other to fill the gap. The mythology of Bastet is less well defined than that of Hathor, but she

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had the potential aggression andpower of a lioness,and could be the pacified cat. She dance, festivals in in took alcohol, music and she a with prominent role was celebrated large in limited if time, that and numbersof votive and other was royal cult even
donations were made in her honour. There appears to have been a split in her forms because lioness lioness between to the the some extent, cat and was personality the centre of temple iconography, while the cat was the animal of the private donations. The split was not definitive however, as the lioness was also used in amuletic figurines, in donations the were made a temple context. and private Mut was all encompassing in Thebes, taking care of all aspects of life for the inhabitants of her town. She seems however, to have been irrelevant to the funerary lioness here. She and so required pacification rituals, but they was a sphere even her that people, advise them through her oracle and even help she would protect ensured women in labour. Her motherly role was also stressed in the Birth House cult. The strong royal emphasis in her iconography and mythology is less evident in her cult, even though she did appear in the royal context, especially regarding the god's wives who were resident in her town. Wadjet and Nekhbet were royal protectors and had formal temple cults, but could also play roles in the lives of private individuals. Nekhbet gave oracular amuletic decrees, and votive statuettes suggest that people could come to her with their needs. Wadjet also responded to votive donations, of figurines and mummified animals, and lent her protection through amulets. Her help was also dispensed in healing spells. All her lioness this of powerful a result persona. On the whole the pair of was probably were rare in personal names. Neith was a funerary goddess, and this related to her mythological role as the mother of Osiris. A connection between her funerary and temple cults is evident in the fabrics of Neith, which were produced in a temple context but used mainly in the for burial. dead She was a prominent mother goddess and the the preparation of supportive and protective powers that implied probably led to her usage in healing, funerary Serket's amulets. persona had links with the Osirid circle, but her votives and healing and protective roles tied her to the Isis and Horus the child mythology. Her healing powers seem to have been inherent also in her solar aspects as they too were stressed in spells. Her temple cult involved music and probably festivals, even if the evidence for this is scant. A small number of potential votive images were also made in her likeness, indicating that she would hear individual prayers.

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Maat's involvement in royal and funerary cults originated in her being the concept of the primeval world order and guide to proper living. Her temple cult may also have focused on this aspect to a great extent, but the priestly titles emphasisedher role as the daughter of Re and therefore that mythological relationship was probably also relevant. That she had an oracle, received votive donations, and could give in healing the eyes of private persons her divinity was of that suggests protection and the same character as the other goddesses. All of the goddessesappeared in the formal temple context, which centred on the maintenance of the world, and the royal sphere saw Isis, Hathor, Bastet, Mut, Wadjet, Nekhbet, Neith and Maat hold prominent roles. All of the temple cults of the be Nut, that approached by individuals for their personal could of goddesses,except needs, while the informal private worship placed Isis, sometimes with Nephthys, and Bastet foremost, followed by Sekhmet and Serket, but with involvement also from Nut, Tefnut, Hathor, Mut, Wadjet, Neith and Maat. Funerary cult again placed Isis with Nephthys at the forefront, and here Nut featured prominently, but Neith and Serket, Hathor and Maat, and Tefnut, Bastet and Sekhmet were also used, and iconographic evidence from coffins added Wadjet and Nekhbet to that total. Isis was the most featured in because she all aspects of worship, but most of these prominent goddess individual in the of worshippers, touch life and death, and eyes goddessescould, everyday life and formal cultic practice. This in its turn meant that they all had prominent positive aspects that could be utilised by people.

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6 GODDESSES, SAMENESS AND DIFFERENCE

This chapter deals with the degree to which it is appropriate to speak about two in the the being goddessesshared the ways which with and same, or more goddesses have A argued, as a consequencesof functions and characteristics. number of scholars that two traits, functions were or more goddesses iconography, mythological and shared include Leclant Bastet Examples fact in but as who saw the just same. associated not 1148 Daumas Sekhmet, stated: who form of another 1149 d'Hathor... ',

`on sait qu'Isis nest qu'un autre aspect

Spalinger who argued that

1150 deity. '

`Mut and Sekhmet are but two aspects of the same concept or

He also remarked that

`Hathor as the "Golden One"; her identity with Mut is, of course,assumedin this
1151 ' text.

Ravenapparentlymadethe assumptionthat Sekhmet,Mut and Wadjet were the same:

`Asheru is the nameof a number of cult placesof Sakhmet,especially the well-known lion-headed Eye Asheru... in The Karnak. / Sakhmet the Mut of and sanctuaryof Eye of Re are merely hypostases human-headed of the samegoddess... Other aspectsof '1152 this goddess are Wadjet and the lion-headedShesemtet... Naguib saw Mut as a form of Hathor and wrote:

1148 Leclant, in Melanges Mariette, 276-7,279. 1149 Said in relation to Hathor and Isis on a small temple of Hathor at Philae, Daumas, ZS 95,8. 11s0 Said with regards to a Ptolemaic temple inscription from the enclosure of Mut at Karnak, Spalinger, RdE 44 (1993), 166. 1151 This related to the same text as the previous quote, Spalinger, RdE 44 (1993), 167. The text could in had in Hathor that the temple of Mut. secondary cult the equally mean a author present the view of 1152 This was said in his discussion of spells and amulets of the epagomenal days, Raven, in Essays in Honour of Herman Te Velde, 281-2.

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1153 de d Mout, P 'Hathor. `c'est en effet oracle autre aspect . ,'

deities but different functions Mut Hathor two two that were not of the same and and deity:

`Hathor etant 1 'energie creatrice a terme. 1154 '

qui aboutira

a la conception,

au fait que Moutportera

The goddessesin these quotes overlap and if they were to be combined and the it its to taken would mean that all goddessesare essentially one and extreme argument the same, and that their different characteristics are simply varying expressions of one great goddess. All of the aforementioned scholars stop well short of that and each individual argument has merit in that the pairs or groups they discuss are closely however, it demonstrate is This that will not accurate to term the chapter associated. being the the same. they as goddesses studied phenomena Essential to the understanding of this is the concept of syncretism. Syncretism is the fusion and combination of concepts and deities and it was very important in Egyptian religion. As Bonnet pointed out as early as in 1939, this fusion was not definite but a very flexible way of incorporating traits of deities and varying concepts 1155 important A very point made by Bonnet was that the individual with each other. deities or concepts did not lose their individuality as a result of the merger. The most divine implementation syncretism was when two or more deities of obviously visible 1156 joined by When two deities were placed the pairing or grouping of their names. were in syncretistic union in this way, their essencesjoined and created a greater whole, but they did not become the same deity. Their individual characters remained alongside the

1153 Naguib, Le clerge feminin, 125. 1154 Naguib, Le clerge feminin, 210. 1155 H. Bonnet, 'On Understanding Syncretism', translated by J. Baines, Orientalia 68 (1999), 181-98, especially 189. The article was first published in 1939. As J. Baines, `Egyptian Syncretism: Hans Bonnet's Contribution', Orientalia 68 (1999), 199-214, pointed out, Bonnet's stress on an immaterial greater divine power outside and above, but at the same time inherent in all divinities in not really evident in the Egyptian record and some of the other ideas put forward in the article are no longer relevant, but his description of the Egyptian approach to syncretism still is. 1156 The three criteria of syncretistic union were described by B. Altenmller, Synkretismus in den Sargtexten (Wiesbaden, 1975), 6-11, in her study of syncretism in the Coffin Texts. She saw syncretism as a very wide concept, but rejected later added glosses that joined deities as `theological speculation' rather than true syncretism. This seems odd because syncretism presumably grew out of a desire to connect the disparate pantheon, and would surely be no less true or syncretistic because it was done later and the process can be seen.

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in joining into its Baines be this deity that argued parts. separatedagain new and could individual deity the divine the the the of and essence on names was emphasis of names, 1157 Another fairly distinct category of syncretism was when described by each of them. for by This be deity to example, of another. was marked a manifestation one was said the use of the Egyptian words hprw and b3w, both of which can be translated as

158 'manifestations'! A deity could be said to be a manifestationof anotherone, and one The most ambiguouscategoryis when the deity could havemany manifestations. functions. based and characteristics on shared syncretismwas
The first of these categories include caseswhen two or more goddesses' names hyphen in English, henceforth be juxtaposition, to joined a through with written were 1159 image instances deity', `hyphen when a single was given the name of and called a by followed then epithets and the name of another goddess or was one goddess, which "" latter In the each case, rather than after name. epithets more goddesses,and often indicating a straightforward development of a new goddess, the following names served latter first her determinatives the the to the adding characteristics of goddess, and of as through that widening her range of applicability. Both these types were very widely used in Graeco-Roman temple texts. The hyphen deity type is evident on two objects from the period under study. A lion headed female figurine from the grave goods of Psusennesat Tanis was labelled 'Mut-Sekhmet-Bastet', while `Bastet-Sekhmet' was the name given to a lion-headed Ptah faience the two triad where other gods statuette, were and goddess on a This object shows that the hyphen goddesseswere not restricted to Nefertum. 1161 temples and royalty. The latter type of name-union can be found in the description of `the voyage of 1162 It states that the goddess was: in Mut Libyan the ritual papyrus. goddess' the

1157 Baines, Orientalia 68,209. 1158 The use of the former was mentioned by J. Baines, `Mswt Manifestation? ' in A. Guillaumont (ed. ) Hommages a Francois Daumas (Montpellier, 1986), 43-50, while the latter was used frequently in the oracular amuletic decrees to describe the aspects of deities which a person had to be protected against, Edwards, Oracular Amuletic Decrees, passim. 1159 Altenmller, Synkretismus, 6-11, used the German equivalent of this phrase to define this concept. 1160 D. Kurth, 'Gtter determinieren Gtter', SAK 5 (1977), 175-81, defined the meaning of the names of deities used as determinatives of other deities.

1161 Montet, Tanis II, 106, fig 44 on page 108,p1.LXXIII. Cairo CG 39225, Daressy,Statuesde divinites, 306.
1162 Verhoeven, Derchain, Le voyage de la deesselibyque, 24-5.

You are without power `Mut, daughter of Re, Neith, Sekhmet, beloved of Ptah ... ' because I true priest. am your against me,

This can be interpreted in two ways. Firstly, it may mean that Mut, Neith and Sekhmet into functions, incorporated their goddess combining syncretistic with an a new were it daughters Re. Secondly, Mut that their of may suggest was roles as on emphasis Sekhmet did have, Neith because of and which she not characteristics attributed with their names appear after the epithet `daughter of Re' and may therefore also have functioned almost as epithets for Mut. `The destruction of mankind' story, where Sekhmet is said to be born out of Hathor when she went out as the avenging solar eye to slaughter all humans, is an example of the second category of syncretism, where one goddess is said to be the in 3.7.2, Sekhmet however, As stressed was not always of another. manifestation limited to being a secondary form of Hathor. The final category of syncretistic union, where connections were based on is functions and characteristics, the most relevant to the present discussion shared because this is where the explanations for the conclusions drawn in the above citations can be found, and where alternative interpretations are important. All of the goddesses formed syncretistic links of this type with others. The relationship between Isis and Nephthys was complementary, where the two formed a duality of shared functions. This did not lead to them merging into one, as is depictions, head foot by indicated their parallel at and of coffins and depictions clearly of mummy biers, and in mythology. They also had well defined distinct iconographies. The same is evident with Nekhbet and Wadjet, whose duality was equivalent to the duality of the Two Lands, being two components of a whole, but remaining separate.As definition be they as almost a of the Egyptian concept of syncretism, could seen such even if that could take in many more than two parts. Their separatepossibilities are clear in their separate temple cults and in the absence of mythology shared between them. Wadjet's sharing of the role of mother of Horus with Isis has syncretistic connotations, where they separately held that role, but came to be associated through it. In one magical text they formed a duality of the same type as that of Isis and Nephthys, when they were said to perform parallel parts of his motherhood. In papyrus Jumilhac

251

this was expressed in terms that made one the manifestation of the other, showing that 1163 be into late date Isis Wadjet could also combined and a single goddess. at this Shu and Tefnut, who were brother-husband and sister-wife, is a more complex in because their appearance personal names and in priestly titles has the character case of a hyphen deity. Their other appellation, rwty, the two lions, is clearly defined as a duality however, and the joining of their names should therefore probably be seen in the same light. The goddesseswho are most frequently coupled for discussion or said to be the same by scholars are Hathor and Sekhmet, Sekhmet and Bastet, Sekhmet and Mut, Hathor and Mut, Hathor and Isis, and Hathor and Maat, and these therefore need to be more closely examined. The two goddessesin each of these pairs tend to be juxtaposed, interpreted female divinity while the other marks as representing one aspect one of with the other half of a whole goddess formed by both. With Hathor and Sekhmet this is clearly expressed in `the destruction of being Hathor the pacified and Sekhmet the aggressive aspects of the mankind' myth as daughter of Re! 16 Sekhmet and Bastet tend to be paired in the same way, with Sekhmet being the aggressive lion and Bastet the peaceful cat. A text frequently used as evidence for both couplings comes from Graeco-Roman Philae and defines Hathor as `aggressive 1165 Bastet'. This text appears in the context of the mythic Sekhmet as and peaceful as cycle of the departure of the solar eye from Nubia, which adds a further level of association by sometimes marking Tefnut as the aggressive eye who turned into'Hathor after she had been pacified. Te Velde argued on the basis of this text that the cat was the 1166 form pacified of the angry solar eye. The goddesseswere clearly linked, but could also stand separately. Bastet could be an aggressive goddess who caused illness along with Sekhmet. A further link was that both could be seen as mother and spouse of Nefertum and Ptah. That they were not always assimilated is indicated by Bastet's relationships with Atum and Mihos, and her being dynastic a goddess not shared by Sekhmet. Hathor and Sekhmet shared the role as trait of being daughter-wives, but that they were not the same is indicated by Hathor holding this role for Re, while Sekhmet held it for Ptah. The only mythological family
1163 Papyrus Jumilhac XIII, 8-10, Vandier, Papyrus Jumilhac, 124, p1. XIII. 1164 Naguib, Le clerge feminin, 80-2, argued for Sekhmet being present in Hathor as her aggressive part. 1165 Junker, Auszug, 32; Onurislegende, 164, De Wit, Lion, 309. This text was cited as evidence for the union of Hathor with Sekhmet by Hoenes, Sachmet, 176-8. 1166 Te Velde, in Studies in Egyptian Religion, Dedicated to Professor Jan Zandee, 135-6.

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held If Re, the they that they others were separate. with was shared relationship however, Re and Ptah were interchangeable that would lessen the strength of this By if the for they variations on same god. geographical were example, argument, for Sekhmet Hathor the be it that and were regional names argued could extension, indicate features the but that this their was not of cults separate other same goddess, be in different Sekhmet fairly inspired to They approach worship. needed a case. for by being be her turned against but used also good could aggression pacified, Hathor's to tried emulate or attractiveness utilise something worse, while worshippers by invoking her in love charms, and birth spells. Sekhmet also appeared in a love charm Hathor but birth mentioned, while was the active party and the only was she spell, and for help Another lovers to themselves or associated with. the appealed sufferers and one distinction between them was that Hathor was not given lioness form. The link between Sekhmet and Mut centred on their aggressive roles and Te Velde wrote about them: `To a certain degree, Sakhmet is the dangerous aspect of Mut 1167 had dangerous it He Mut ' be that has that to stressed a side, and appeased. which Sekhmet. Naguib being Sekhmet by be the argued same and saw called expressed could 1168 between That Mut in Mut. the ancients saw a close connection as constantly present in Sekhmet Mut from is the Sekhmet the statues erected enclosure of at many clear and Karnak. In this particular temple it may be appropriate to speak of Sekhmet as being a does but Mut, this not mean that they were always the same goddess. of manifestation Their mythical family relations belonged to different spheres of gods, even if this, as Mut the theme, that they geographical variations on same and were mean above, could had a royal aspect to her cult which was absent from that of Sekhmet. Naguib argued for the identification of Mut and Hathor as two parts of the same goddess, and saw Hathor as the sexual energy that provoked conception, as well as the bore Mut the the child to term, and was restrained mother who while peaceful goddess, 1169 Te Velde saw a duality where Hathor was `the goddess of the aggressive lioness. joyful conception', and Mut `the goddess of childbirth and the goddess who rears and like Isis', having daughter just Hathor the the and as child attractor, while Mut protects 1170 to the extreme of saying that they were the same. was the mother, without going Their functions can be described in this way, but the juxtaposition of the two as parts of
1167 Te Velde, in Studies in Honour of Martha Rhoads Bell If, 640-1. 1168 Naguib, Le clerge feminin, 75,80-2. 1169 Naguib, Le clerge feminin, 70,85-6,221-2. 1170 Te Velde, in Studies in Honour of Martha Rhoads Bell 11,640-1.

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deities deal did because to the tend is they or with same not a whole not appropriate but juxtaposition Re, daughter the Hathor the of of attractor sexual was contexts. functions set up by Te Velde and Naguib does not hold here because Mut too was his daughter-eye rather than his mother. Her motherhood was instead linked to Amun and Khonsu, and to some extent, as the goddess of kingship, to the king and his subjects. It from by the be further that persona of no means excluded was motherhood added could Hathor, who held that role for Ihy and Horus. It could be argued that Hathor was the form Mut took in the funerary context at Thebes, as Mut was not a funerary goddess. They could however, complement each other in a royal context, for example in separate is by both (see 4.2.1), there Shabaka Karnak reliefs where no and so was embraced in funerary if the Mut, context, could not appear she was needed obvious reason why alongside Hathor. Isis and Hathor have also been juxtaposed in this manner, with Isis representing its biological Hathor formal and sexual representing and motherhood, abstract and 1171 describes from the little the Very study character of under period evidence aspects. Hathor's motherhood however, and she was rarely attributed with a father of her fairly formal her it This that and static persona. a aspect of marked suggests children. Isis meanwhile, appears to have embodied caring loving motherhood, protecting and furthering her offspring, and this was a vital part of her in all levels of worship. A in led Gauthier (see 2.12.1) to that this Neith-the-cow suggest she was case of prophet egyptienne Isis-Hathor' because deesse these two were more into `la grande assimilated 1172 iconography. in features The shared iconography their frequently depicted with cow loving but Isis had that and characteristics, that they caring not and motherly, all marks Hathor were one goddess, even if they often were made into a hyphen deity in the '173 Graeco-Roman Dendera temple, or that Neith was absorbed into them. Other iconographic features could be shared by goddesseswithout them being seen as identical (see 2.15), which suggeststhat the sharing of this icon did not have to have that outcome.

11'1Derchain, Hathor quadroons, 45, made this distinction. 1172 The man is the father of the owner of statue Cairo JE 34043, and the owner's name 9,3h-lb-RI which indicates that he lived some time after the beginning of the reign of Psammetichus I who first carried that name, Gauthier, ASAE 22,88, quote on 106. 113 Their syncretistic union in this temple was highlighted by M. M. Eldamaty, `Isis-Hathor im Tempel von Dendera', in M. Minas, J. Zeidler, S. Schips, S. Sthr (eds.), Aspekte sptgyptischer Kultur, Festschrift fr Erich Winter zum 65. Geburtstag (Mainz am Rhein, 1994), 81-7.

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The argument for the association of Hathor and Maat is stronger. They were both daughters of Re, and Hathor was the attractive daughter who aroused the father 1174 his directed They into action, while Maat was the force that ordered and actions. for Re's both the creative maintenance of needed and were complemented each other however, because does their This them one goddess the make not world. powers and Hathor did interchangeable. the defined not represent primeval really not and roles were deities Very were attributed with more than one child without many simply also, order. deity. becoming the same those children Shared iconography has been used as evidence for goddessesbeing the same. The argument that Isis, Nut and Hathor were three aspects of one goddess was 1175 by The Refai. by Hornung, forward argument was and repeated surprisingly put based on their shared iconography, especially the tree form, and them being providers for the dead. It is surprising because Hornung in another work wrote that syncretism `does not imply identity or fusion of the gods involved, it can combine deities who have 1176 ' The latter is a more different forms and even, on occasion, ones of opposite sex. but did The these that. characteristics, what shows share goddesses argument. reasonable is that they held comparable roles as beneficent mothers, mortuary guardians and is indicated dead. That for they the the goddess same were not providers of nourishment by a number of factors. Nut was never anything other than the mother of Osiris and Isis. Isis meanwhile was the spouse of that god. When the Apis and Osiris were assimilated into a syncretistic god Isis' role as the mother of Apis also made her the mother of Osiris. This did not, in its turn, lead to Nut becoming the mother of Apis, which from Hathor these two two entities. stood out that the were separate goddesses suggests by having the distinct funerary form of the cow coming out of the mountainside, and as further for As daughter the samenessof these evidence goddess. the attractive-arousing three goddessesHornung put forward the use of epithets such as `lady of heaven' and 1177 The extremely wide applicability of for `mistress of the West', all three of them. these epithets (see Table 3, page 72) highlights that they cannot be used for this its be If taken to thirteen the that was extreme all goddesses would evidence purpose. same.
1774 This was highlighted by Derchain, Hathor quadric cons, 42-3, and followed and elaborated by Roberts, `Cult Objects of Hathor', 89-93. 1175 E. Hornung, Tal der Knige, Die Ruhesttte der Pharaonen (Zurich and Munich, 1982), 89, Refai, BIFAO 100,385. 1176 Hornung, Conceptions of God, 96-7. 1177 Hornung, Tal der Knige, 89.

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Physical iconographic features cannot be used as sole markers of syncretism in Tjenenet Derchain-Urtel that the goddess placed syncretistic union was argued either. Nekhbet by Crown Double by the Mut the and with vulturewearing wearing with ' 178 important for iconographic features She the the that were more even argued cap. in image It the to the than question. seems more reasonable given names association however, to see the wearing of the Double Crown and vulture-cap as associating her headdresses, by functions the the respective rather than with other marked with by different deities. they them, as were worn so many especially goddesseswho wore The aggressive lioness and eye of Re functions are those that have most frequently led to the interpretation of goddessesbeing the same, as a number of the joining have The to two themselves scholars restricted show. aforementioned examples into basis features, the these one on of even though the or a small number of goddesses by Isis, Nut, Tefnut, held Nephthys, Re' `eye the ten of goddesses: was of epithet Hathor, Sekhmet, Bastet, Mut, Neith and Serket. Five of these: Tefnut, Sekhmet, Bastet, Mut and Serket took leonine form. Among the eyes all, except Nut, functioned as the defeat his be helped Wadjet Re, to enemies. should added to the total or protection of because she took leonine form, and functioned as the uraeus who protected Re. Nekhbet deities is but in to what other an aggressive role, relation additionally, could perform is important feature here indicates What that the this was the aggressiveall unclear. in Re divine female the often expressed as eye of relation to that god, role, protective in it, these that syncretistic union with rather than were placed goddesses all and They divine The shared a role, a nature. suggestions other. not each with necessarily that two or more of them were the same appear to be based on this role being seen as is There the to a goddess. a tendency towards seeing the aggressive whole of equivalent function, lionesses the and through the use of that term, as a masculine role of 1179 in female divinity. fact The trait that an that this exceptional a was an suggesting identified in be almost all of the goddessesin this study shows aggressive streak can that this was not the case. The most obvious objection to all goddessesbeing the same, or that some is that the Egyptians insisted on giving them parts of others, goddesseswere only
178The argument was based on a depiction of Tjenenet wearing the vulture-cap on an Eleventh Dynasty depiction from Tod, where she and Montu accompanied the king in a coronation scene, and depictions of Tjenenet at Armant wearing the Double Crown, Derchain-Urtel, Synkretismus, 68-70. 9 It was called a masculine trait by Te Velde, in Studies in Honour of Martha Rhoads Bell II, 640-1, and Naguib, Le clerge feminin, 74.

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different names. Names were fundamental in the Egyptian woridview and encapsulated the essenceof what they nominated. Therefore, if there was one great goddess, she being identifiable had have the others called manifestations with an name, would surely irrespective basis her. Even the connected, of of that were closely goddesses when of in from defined that them they could separate still a way each other. were connection, Each had distinctive mythological or cultic traits not held by the goddessesthey were for This the wide use of syncretism. the of reasons was probably one associated with. The aim of an association of a goddess with another must have been to enrich both, or in the case of syncretistic hyphen or manifestation unions of goddesses, to give one deity a wider scope. For this to happen each part of the whole must have brought have. This individual did that the also means each not goddess who other something formed a part of the union existed as a separate entity before it was formed. The goddessesfor whom a claim that they were the same is most appropriate are Sekhmet Bastet is It Hathor Sekhmet and and respectively. noteworthy and probably however, that the claim for Bastet and Hathor being identical is not strong and has rarely been made. This emphasises again that there was no greater goddess forming the base for these unions, because if there was, the third pairing would have been as valid as the two others. That the syncretistic links between goddesseswere loose and adaptable is further indicated by the geographical distribution of their cults and the nature of the priestly titles. Many people held priestly offices for more than one of the goddesses, but very few titles were formulated in a way that suggested that they were held for a hyphen deity or a syncretistic union. Out of all the priestly titles mentioned in this study, one Isis, Nephthys, Tjenenet, Bastet, Iunyt dwells `prophet in of and who was a man Hermonthis' (Appendix 1.8), which because it was written with a single prophet and just signify that the office was held for a syncretistic deity geographical epithet, could formed on those five goddesses.Other titles were held jointly for Isis and Nephthys at Diospolis Parva (Appendix 1.14) and Nareref (Appendix 1.33), Tefnut and Shu were joined in titles at Thinis (Appendix 1.18) and Heliopolis (Appendix 1.41), and one title Nekhbet (Appendix joined Wadjet 1.64). As stressed above, all three of Buto and at these pairs are well attested as being closely connected without the join resulting in a hyphen deity being created. Other offices written with a single title word and a single geographical denominator link Amun, Mut and Khonsu at Thebes (Appendix 1.9), Osiris, Horus and

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Isis at Abydos (Appendix 1.17), Osiris, Horus, Isis and Sobek at Ro-nefer (Appendix 1.61), and Min, Horus and Isis at Coptos and Akhmim (Appendix 1.11 and 19). De Meulenaere suggested that the latter two may have signified a hyphen deity formed ' 180 He referred to Ptolemaic Period evidence of the titles and divinities. from the three deity. is This language to Greek text, appears mention such a which an additional be back decrees in to the traced that oracular amuletic and case possible, and could for fact The the other city triads and this that was also titles. pattern used earlier priestly for local in held likely it titles triads the these that marked offices group, makes more deity. is That being them town, as a single probably also the seen without each held for Sekhmet (Appendix Horus Per-djadja joint for the and at office explanation 1.15). Certain goddesseswere linked more often than others geographically. The prime has been found in latter Nephthys, is Isis than the of whom not other and example Isis Out former thirty the twenty-nine the cult centres and of of and was. places where Hathor respectively, they shared ten. The ratio is more significant regarding Hathor and Sekhmet, who both appeared in nine out of Sekhmet's total fourteen towns. Bastet was found in nine towns but shared only one with Sekhmet. Sekhmet and Mut shared three. Mut had twelve cult towns, and shared another four with Hathor, and seven with Isis. Maat's two cults were in towns containing cults of Mut as well as Isis, but Hathor was Wadjet Isis Hathor, found in towns them. shared six with and six with with of one only three overlapping, and two of those also housing a cult to Sekhmet, when her total number of towns was thirteen. These examples show that the goddesseswho were most frequently placed in a did have in temple the other not each necessarily cults with syncretistic relationship for Nephthys, Hathor Isis Sekhmet, Except the ratios show towns. and and and same little correspondence between unions or even shared functions and locations of temple Hibis list did is It that the temple not give geographical epithets also noteworthy cults. to any hyphen deities formed from these goddesses.When this list placed more than one depicted in they the place were same separately and given their own goddess, or god, being fairly rigidly This the to temple picture of a cults contributes epithets. distinguished as belonging to one goddess singly.

180H. De Meulenaere, `Prophetes et danseurs panopolitans la Basse $poque', BIFAO 88 (1988), 42,44, 46-7, and he referred specifically to stelae Vatican 22783 and Cairo CG 22142 and offering table Heidelberg 11.

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The syncretistic linking of goddessestherefore belonged to a different sphere of thinking than the everyday working of the temple. It was clearly not excluded from temple theology, as indicated by this being a feature of temple texts, and it was in informal in healing texts the used worship, and in the conception of the prominent funerary deities. The small number of amuletic or votive figurines containing hyphengoddesses shows that it also played a role on a personal level. Nonetheless, personal feature deity, did this type of which suggests that on a personal level not names really the freestanding goddesseswere the most important. What this evidence makes clear is that the Egyptians had many ways of approaching their goddesses,and the approaches varied depending on the context in Egyptian The the appeared. polytheism allowed for goddessesto be which goddesses individuality their then again, and separated was never entirely lost. united and

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7 CONCLUSION

The nature of primary female divinity in the period between 1070 and 332 BC was not sharply delineated, but a fluid and wide-ranging set of complementing in heavenly functions. The the goddesses could act and earthly characteristics and realms, and could be involved with humans in both life and death, and in official as well have functions, They cosmological such as Nut as the sky and could as private worship. Mut and Neith as primeval creators. They could also be concerned with the maintenance by but held Maat, inherent in function the which prominently was all temple of world, a individual by lending be help to they people relevant and protection. and could cults, This is seen in the votive and amuletic figurines made in the likeness of all goddesses, for in Nut, the example of Isis, Mut, Hathor, Bastet and Maat. use of oracles, and except Goddessesand gods were fitted into geographically distinct triads and hierarchically organised groups which were defined through mythology and cult. In these groupings male deities tended to hold the most elevated position, in accordance with the male dominance in human Egyptian society. This can be seen in Amun being foremost at Thebes and Tanis, followed by Mut, and Osiris holding the same position at Abydos and in the funerary cult, with Isis holding second position after him. In the solar cult the most important deity was the male sun god, who was helped by a series of goddesses.Goddesseswere not always secondary however, as can be seen in Hathor being the primary city deity of Dendera, and the same position being held by Nekhbet at El-Kab, Isis at Philae and Behbeit and Neith at Sais. Mut and Neith could also be for Mut Goddesses, example and Isis, who were subordinate in creators. primeval be thus at the top of the hierarchy when the circumstances also certain contexts, could changed. These hierarchies, rather than sharply defining levels of importance, were ways of expressing complementary cultic relationships. The deity who was highest was not foremost independent. Osiris the was necessarily god of the dead as the god with whom but his, dead associated, and their, resurrection would not take place person was each Their by Nephthys. Isis, provisions and survival in the afterlife were aided without dependent on these two and the other mortuary providers and protectors. Similarly, the in daughter-eye, his on all her forms, to ensure that his authority was not sun god relied ignored, to be his protection and to induce him to action and direct his power. Horus too, would not have been the successful heir of his father, or a prominent healing god,

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in They by Isis. his their turn complemented were other goddessessuch mother without healing in Female deities Wadjet Serket Nephthys, the spells. and also complemented as in be This seen Isis, Nephthys, Neith and Serket being parallel in the as can each other. funerary cult, Hathor and Maat being the action-inducing and directing goddesses

Wadjet Nekhbet being Re, for heraldic the the and of and power paired as respectively goddesses of north and southrespectively.
The goddesseschosen for this study shared the same basic nature, as can be seen in them all having temple cults, but also being accessible to ordinary humans. They had be included in that they could meant which more than one complex worship patterns be both beneficial human that they could seen and as experience and sphere of forms harmful. The dangerous their cults took were however not all and potentially identical. Mythological relationships played an important role in defining their uses, and because of that, none of them stood entirely alone, but the level of interaction and dependency on other deities varied. The cult of Nephthys was strongly governed by that in latter but Isis, the could appear contexts and spheres, such as royal goddess of titulary, where the former was not relevant. Tefnut was another goddess whose cult in her brother-spouse deity, Shu. Bastet in contrast, heavily this case another on relied from deities, independent fairly been have to other even Atum and Mihos who appears her Bubastis. Most in the triad the of goddesses at with stood somewhere. up made between these two extremes. Each goddess had many manifestations, something also inherent in all of them being present in cults in more than one town in Egypt. Most had more than one temple itself in but in Serket this the of manifested one temple cult, but also in other case cult, towns through her healing priests who could officiate in the temples of other deities. The multiplicity of their applicability is also evident in all of them having plenty of facets to their iconography. There appears to have been few strict rules on which features of worship could be combined within the cult of one goddess. Isis, Neith and Maat were funerary but also royal goddesses,while Isis and Serket were also used in the functioned healing, who as mortuary protectors and providers were of and most sphere in life. also relevant Several of the goddessescould be used in each of the spheres of worship, and the use of one in a specific area did not exclude the use of others. In the royal sphere a king could define himself with more than one goddess, for example Nectanebo II who was called the son of Isis, Bastet and Hathor, and Shabaka depicted as being embraced

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by both Mut and Hathor. In addition to seeing the goddesses as the mothers of the kings, lent Wadjet Nekhbet their protection to the monarchs, and they were and others, such as deities funerary In the time. the at same of male a sphere a also associated with number large number of deities were relevant. That the dead did not have to choose one single deity to perform all their mortuary needs is indicated by the wealth of deities included The imparted in funerary burial their various papyri. goddesses and receptacles on deities. Most healing other and male each spells specific aid and protection alongside This deities. that the goddesseswere not mutually meant of series of a also made use This in functions their that each other. complemented was, a complex exclusive and way, the result and the cause of shared mythological relationships, such as a number of being his Re being the mother, and that others again were and others of eye goddesses iconographic features, daughter, bovine, his both and shared such as and mother seen as hippopotamus or solar attributes. The overlapping of the cults of the goddessesled to in being interchangeable being to contexts, them certain and goddesses some of deity, Hathor but Sekhmet, into the union as such and syncretistic a single combined function definitive to two the also continued goddesses separately. All of and was not them had individual traits, or combinations of facets, that set them apart from the others, identical therefore that entity, and not seen a separate as with each was which shows others. This also meant that there was no supreme goddess of whom the others were subordinate parts. Very little can be said about the influence on the cults of the goddessesin this in life. foreign The by the the who were prominent groups political various period Libyans appear to have adopted Egyptian religion, at least for some aspects of their lives, while the Nubians saw it more or less as their own, but the ways in which they Egypt hidden. its development to within remain contributed The most visible developments of the cults of the goddessestook place in the dynastic depending the goddesses changed on the kings who held royal sphere, where the throne. In other spheres of worship however, the goddessesinvolved appear to have if constant, even some temporal changes can be detected in the mythology. remained Certain features of worship were only in evidence in short time-spans but it is unclear if the disappearance of the evidence equalled the disappearance of the cultic feature. The most essential role performed by goddessesin relation to gods was one of protection and support, centred on mythological roles of motherhood, wifehood, daughterhood. The protective function also translated into worship, and sisterhood and

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they were seen as guardians of kings and people both in life and death. The goddesses important for human females, such as that the were roles were attributed with limited but Their to them. were not wifehood aggressive-protective and motherhood important in they the workings of male deities. an and played part roles were prominent They also featured in spheres that were dominated by human males, such as kingship, and the goddesseswere widely worshipped and certainly not limited to female worship or areas of life dominated by women. Female divinity was thus universally applicable within Egyptian life.

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APPENDIX 1
sal lists Geographical In this list the geographical markers discussed in 4.3.2 will be translated as follows throughout: nbt `lady', hnwt `mistress', n 'of sometimes written with the is hry(t)-fb hry(t)-tp `who by directly followed the upon', place name, goddess name `who dwells in', and hnt `foremost of, and transliterations will therefore not be list. in for the them provided

1.17w-rq, 7w-wrbt - Philae Isis The island of Philae appears to have had a number of ancient names, 73(t)-rq, 7wfrom in Graeco-Roman first the the two site, material the used mainly rq and'Iw-wrbt, ' 182 island To Bigeh, the last in matters nearby of complicate the earlier material. and the Snmwt, had an Osiris sanctuary, placed on the mythological site of one of his tombs, Abaton. /7w-wpb, 73t the called The major Ptolemaic temple of Isis, at Philae, seems to have its roots in the Twenty-sixth Dynasty. A small kiosk was erected in the reign of Psammetichus II, on 1183 first Isis in The dwells 7w-webt'. `who temple is Isis genuine of on the called which island was built under Amasis, and in its inscriptions Isis was designated `who dwells in Nectanebo I enlarged it before its major expansion during the Graeco7w-wrb(t)'. 1184

1181 In the list each site is given its hieroglyphic name in transliteration and when it is known the modern Greek Roman is In been the for has or addition, name given when these are added. the also site name discussions for In the the transliterated Egyptian names have designations the sites. commonly used as been used in translations of epithets and phrases, in order to achieve highest possible accuracy in the however, discussions In frequently the the has than one name. appellation most town more cases when a has been On literature in the maps the transliterations are accompanied, Egyptological used. used modem in the cases where this is appropriate, by the name most frequently used by modem scholars. 1182 H. Gauthier, Dictionnaire des noms geographiques contenus daps les texts hieroglyphiques I (Osnabrck, 1975), 23,30,40,47. A. Kadry, 'Remains of a Kiosk of Psammetikhos II on Philae Island', MDAIK 36 (1980), 295, argued the difference between 73t-wrbt and'Iw-wrbt was that the former was the name of the Osiris Abaton and the latter a name for Philae, on the basis that they were used more frequently with the respective deities. A. Farid, 'Reused blocks from a Temple of Amasis at Philae, the Final Results', MDAIK 36 (1980), 82-3, however translated 7w-wrb as the Abaton in his publication of the inscriptions of the temple of Amasis on Philae, but it seems odd that not one reference to Philae itself and instead several to the temple of Osiris on another island, would survive on the temple erected there. Therefore it seems likely that in the reigns of Psammetichus II and Amasis 7w-w''b was used as a designation for Philae. 1183 G. Haeny, 'A Short Architectural History of Philae', BIFAO 85 (1985), 202-4. Arnold, Temples of the Last Pharaohs, 76, suggested that the building could be related to a campaign by that king into Nubia. The inscription was published by Kadry, MDAIK 36,295,297, fig. 4.

11` Farid, MDAIK 36,82-3, fig. 3.

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T3j-hrw p3-t3, who was buried during the reign of Nectanebo II, held, Roman era.' 185 1186 Isis Philae Abaton. She the that titles, of of and of of prophet among other priestly 1187 Period. in Graeco-Roman iw-rq' the `mistress of was called Hathor Hathor was called `who dwells in'Iw-wrb(t)' in the Amasis period temple at In the same temple she was also associated with the cult of Osiris in the Philae. 118 as in dwells Snmwt'. She `who by the epithet was still qualified Abaton, as indicated belonging to these places in the Graeco-Roman temples at Philae, as well as being 1189 `of iw-rq'. called

1.2 Bhdt - Edfu Isis Two documents mention three prophets of `Isis-scorpion' and of `Isis of the mnI190 Edfu, it held titles that tied them to holders titles The these and other also of st'. held Isis there. that the offices were therefore seems clear

1.3 Nhb, Frg - Nekheb, EI-Kab and Fag Nekhbet Nekheb was situated by modem El-Kab, on the right bank of the Nile. This was in known her Nekhbet, temple the town important was and as of the most cult centre Fag, Frg. The importance of this town for her cult is clear from the frequency with from Kingdom, Middle her. Such designated the Frg' `lady epithets survive on of which

1187 For example in the small temple dedicated to Hathor with the cartouches of Ptolemy VI and Caesar Augustus at Philae, Daumas, ZAS 95,4.

1185 Arnold, Templesof the Last Pharaohs,119-22,162,179,181-3,202,209,220-1. 1186 Cairo CG 29306, which includesyear 15 of Nectanebo Thesetitles were recordedon his sarcophagus, II in its inscriptions,Von Knel, Pretres, 113-15,J. Baines,JEA 78,241-57. For other titles of the man see4.3.1. 1188 Fad, MDAIK 36,82, fig. 2,86, fig. 7,91.

1189 For example in the Birth House, Junker, Winter, Geburtshaus, 25,45, and in the small temple dedicated to Hathor with the cartouches of Ptolemy VI and Caesar Augustus at Philae, Daumas, ZAS 95, 4. 1190 One is on a statue from the New York M. Abemayor collection, H. De Meulenaere, `Les stales de Nag el-Hassala', MDAIK 25 (1969), 95, and a father and son held these titles on a stela from a private de Nag 34 (1982-1983), S. Cauville, 'Une RdE 23-6, restored 'who stale el-Hassala', on which collection, dwells in Bhdt' after the Isis-scorpion on a part of the stela which is completely lost. Both were dated to c. 664-525 BC by Forgeau, BIFAO 84,181.

in Karnak, the easterncolonnadeat erected the Twenty-fifth Dynasty,and in the Hibis

temple. 1191

A major temple was constructed and received plenty of attention during the New The next evidence for this cult is the wife of the High Priest of Amun, Kingdom. 1192 1193 A new temple was erected Pinedjem II, who was a prophetess of `Nekhbet ofNhb'. 1194 Psammetichus I. The during II Amenhotep the that of cartouches reign of alongside building, decoration in that the the Amasis suggesting of of a crypt were also added of I Darius his into was mentioned on the walls of the temple, the temple continued reign. ' 195 during his Under decoration took place indicating that some additional reign. Hakoris the temple appears to have been enlarged and adapted, with a pylon, forecourt, 1196 House during Birth A the hypostyle hall. added possible were reign and portico and Nectanebo II. This I, Nectanebo material made under were additions more and of demonstrates that the cult of the goddess received repeated interest and continued throughout the period. In the area of El-Kab the goddess was given the geographical epithet r-int, `of 1197 in desert her This is cult a valley north east of the town. the valley', which marked list. Habu Medinet by, for geographical a example, suggested Hathor Hathor was known as the `lady of the valley', r-Int, in El-Kab, on an obelisk

1191 Gauthier,Dict. geog. II, 160. In the Middle Kingdom shewas also designated as 'of Nhb', for Agyptens des Goma, Die Besiedlung 20318, F. Mittleren Reiches,I. CG Cairo wrend example,on stela Ea3, Leclant, Obergyptenand dasFayym (Wiesbaden,1986),55. On the screenwall designated BIFAO 53,127, fig. 3 on page 125,On the eastwall of room G of the Hibis temple, De Garis Davies, Hibis III, pl. 18, reg. II; Cruz-Uribe, Hibis 1,83.

1192 S. Clarke, `El-Kb and its Temples', JEA 8 (1922), 24-9,35,37, J. Capart, `Rapport sommaire sur les Elisabeth A El-Kab', ASAE 37 (1937), 9-11. The cartouches fondation 6gyptologique de la fouilles reine been found II have blocks Seti I Thutmose I, Amenhotep Hatshepsut, and on reused and a temple with of the cartouches of Thutmose III was reused in the building of the Twenty-sixth Dynasty temple. The main New Kingdom temple was built during the reign of Amenhotep II, whose cartouches were found in a foundation deposit, and it was altered somewhat during the reign of Ramses II. Some surviving inscriptions indicate that this temple was dedicated to Nekhbet. 1194 Clarke, JEA 8,30-2. The cartouches of the king were found in crypt A and on the north wall of crypt B, J. Capart, `Deuxieme rapport sommaire fouilles de la fondation egyptologique reine Elisabeth a ElKab', ASAE 38 (1938), 630,636-7, Arnold, Temples of the Last Pharaohs, 74. 1195 Capart, ASAE 38,623-4, suggested that it was Darius If, but Arnold, Temples of the Last Pharaohs, 92, argued for Darius I, which seems more likely on the grounds that there seem to have been more building activity in Egypt during his reign than later in the Persian Period. 1196 Clarke, JEA 8,32-5, Capart, ASAE 37,6,8-11,13, Arnold, Temples of the Last Pharaohs, 103,119, 133-4. The cartouches of Hakoris, and Nectanebo I and II were inscribed on blocks in these buildings. 1197 Gardiner, AEO II, 8-9*. Helck, Gaue, 19.

1193 Naguib, Le clergefeminin, 167.He held office during the Twenty-first Dynasty.

266

1198 El-Kab. This desert valley was belonging to a High Priest of Amun found at Nekhbet. a cult of the same one supporting presumably

Sekhmet This goddess too had a cult at El-Kab, as can be seen from the title `prophet of Sekhmet, who dwells at Nhb' held by T3j-hrw p3-8.1199

1.4 Nhn - Hierakonpolis Nekhbet The second main geographical focus of the cult of Nekhbet was Nhn, the sister in from hd, Nhn', `the designated the She El-Kab. one, of material as white town of was Twenty-first to the Thirtieth Dynasties, and this epithet was also in use in the Middle 1200 One piece of evidence marking a functioning cult is a donation stela with Kingdom. 1201 donation `Nekhbet Nhn'. to of the cartouche of Hakoris recording a

1.5 Sni - Esna

Neith
Neith's earliest connection with Esna, which was to become such a significant is lived during Period, Graeco-Roman the in her the a name of a man who cult centre of 1202 lady Esna, `the Neith, P3-di-Nt-nbt-Sni, He Apries. of one whom called was reign of but it is if it had indicates there The that was primary or cult uncertain a she name gave'. secondary.

1198 Cairo JE 89125, which was dated to the Twenty-first Dynasty on the basis of the first prophet also being called n-sw-bit nb t3wy by J. Quaegebeur, `Le petit obdlisque d'Elkab et la Dame du terroir d'en haut', CdE 64, fasc. 127-128 (1989), 121-5,131, fig. 1. The obelisk also mentions Nekhbet of Nekhen. "99 Sarcophagus Cairo CG 29306, belonging to the same 73j-hrw p3-t3 mentioned on a number of 1.1, Von Knel, Pretres, 113-15, Baines, JEA 78,241-57. in Appendix in 4.3.1, and occasions 1200 The epithet is included in the reliefs of Herihor in the temple of Khonsu at Karnak, The Epigraphic Survey, The Temple of Khonsu I, pl. 57, on a gold collar among the grave goods of king Psusennesat Tanis, Montet's no. 484, Montet, Tanis II, 137, on the colonnade erected during the Twenty-fifth Dynasty Leclant, designated Ea3, BIFAO 53,125, fig. 3,127, and on column 4, Karnak, the wall screen on at ibid. 166, in the Hibis temple, for example in hypostyle B and room F, De Gans Davies, Hibis III, pls. 7, 17; Cruz-Uribe, Hibis I, 45,79, on a block which formed part of the ceiling constructed during the reign Bubastis, Bastet by Habachi, Tell Basta, 74-5. Middle in II translated Nectanebo temple at the of of Kingdom evidence includes a Coffin Text, and other material see: Goma, Besiedlung Mittleren Reiches 1,60. 1201 Stela Turin 1469, Ferry, Rec. Trav. 4,150, XLV, Meeks, in State and Temple Economy 11,683. 1202 It belonged to a person who is known from a seal from Memphis, dated by El-Sayed, Neith I, 43; II, 511.

267

Hathor An image of an oxyrhinchus fish on a podium in the Hibis temple sanctuary 1203 had labelled `Hathor of Sni' suggeststhat she a cult there.

1.6 egn - Agny Hathor The location of this town has not been pinpointed exactly, but it was situated 1204 That Hathor had in Asfun temple the Esna a cult el-Mata`nah. of south and north of 1205 lady `Hathor, cgn'. town is clear from the offices prophet and prophetess of of

1.7 Pr-Hwthr, Tnrty - Gebelein Hathor The `House of Hathor', Pr-Hwthr, with the additional name of `Two Rocks', 1206 `Hathor, lady of inrty' was included inrty, has been identified as modern GebeIein. 1207 Karnak. Khonsu in An inscription of Herihor in the reliefs of the temple of at Montuemhat relates that he built some form of monument for `Hathor, lady of Middle and New Kingdom and Ptolemaic era fragments of a temple of inrt(y)'. 1208 Hathor survive. 1209

1203 De Gans Davies, Hibis III, pl. 4 reg. I; Cruz-Uribe, Hibis 1,23. The determinative for the town is in like the centre of the circle, and was followed by another the spokes meeting with a star, written more female determinative, both of which are unusual. Esna is nonetheless the most likely translation, even though Cruz-Uribe suggested that it was a mistake for Senmut, a site where the cult of Hathor is better attested. 1204 The town and its connection to Hathor was mentioned in the Karnak goddesses list and, without Gardiner, 324, Golenischeff, AEO II, 12-13*, Goma, Besiedlung in Hathor, to papyrus reference Mittleren Reiches I, 67-8. Gamer-Wallert, Fische, 91, mentioned that it is possible that Agny was situated

1205 He was the father of the owner of statue Cairo CG 42221, found in the Karnak cachette, which has been dated to the reign of Sheshonk III by Legrain, Statues III, 47-9. Naville, Papyrus funeraires, 22, pl. 14,1.14, with the place name written IgM3. 1206 This was as Gardiner clarified, done on the basis of the texts of many demotic and Greek papyri and other monuments found at Gebelein, the order of towns in geographical lists, and the modem name of the area which translates as `the two mountains'. Pr-Hwthr is mentioned in papyrus Golenischeff, 327-9, and the Karnak goddesses list, and lnrty in the Abydos list, Gardiner, AEO II, 17-18*, P. Montet, Geographie de 1'Egypte ancienne II (Paris, 1961), 50-1, Helck, Gaue, 19, Goma, Besiedlung Mittleren Reiches I, 73. 1207 The Epigraphic Survey, The Temple of Khonsu I, pl. 27. 1208 The inscription is in his chapel in the enclosure of Mut at Karnak, but the question of exactly what he built remains open as the text is damaged, Leclant, Montouemhat, 212,219; Recherches, 301.

dedicated in East Bank temple to Hathor once stood. It is the the of el-Hella, where a small vicinity on its but destroyed travellers century noted existence. nineteenth now

1219 Somematerial in which Hathor was called `lady of7nrtl' survives from the Middle Kingdom, for examplestatueCairo CG 422, Allam, Hathorkult, 97-8. For the temple fragmentssee:PMV, 162-3.

268

1.8 7wnw - Hermonthis, Armant Isis, Nephthys and Bastet All three of these goddessesare qualified with the epithet `who dwells in 7wnw' in a priestly title of T3j-hrw p3-t3.121This indicates that the cults of these goddesses long how if it is they continued. there unclear even were present Mut The title of prophet of Horus, Montu and Mut of Hermonthis indicates Mut's 1211 presence in the town.

1.9 W3st -Thebes Mut Thebes was the traditional home of the Mut cult, and she formed a part of the local triad and had a substantial temple enclosure at Karnak, in which she was known as `lady of 7srw'. There is ample evidence for this cult in Thebes in the first half of the first held by both (see different BC, offices men and women priestly many with millennium 4.3.1.7). The temple enclosure was embellished during the Twenty-fifth Dynasty, with a 1212 its The building, mud-brick enclosure wall. probably and temple gateway a new Fourth Prophet and mayor of Thebes, Montuemhat inscribed sections of the crypt walls he lady 'Mut, that the temple in temple the rebuilt of and recorded precinct, of a chapel 1213 in Small bark. her the projects were also undertaken sacred embellished of'frw' and I 11.1214 Nectanebo during the and of reigns enclosure

The actual meaningof the term 7Jrw was not the nameof her temple or its site, 1215 inside it. lake Sauneron but insteadthe kidney-shaped provided evidencefor 7Jrw both Hathor being Sekhmet, Isis Bastet and to the and and associated cults of relating

1212 Fazzini, Peck, Archaeology 36,2,20-3, Arnold, Temples of the Last Pharaohs, 55-6, fig. 27. Most of during have the reign of Taharqa. to taken place seems the new work 1213 Leclant, Montouemhat, 197-235. The inscription mentioning the building work is found on statues Berlin 17271 and Cairo CG 646, both of Montuemhat, Leclant, ibid. 58,60-1,65-6. 1214 Arnold, Temples of the Last Pharaohs, 116,132. During the reign of Nectanebo Ia `contra-chapel' in the enclosure, and a brick building, used for offerings. temple to the main was added 1215 S. Sauneron, 'Villes et legendes d'Egypte', BIFAO 62 (1964), 50-7. J. Yoyotte, 'Etudes localites Les II. meridionales de la region Memphite et le "Pehou d'Heracleopolise", RdE geographiques 14 (1962), 102.

1210 BIFAO 84,167,185. For other titles of this man, and the date Cairo CG 29306, Forgeau, Sarcophagus 1.3. Appendix 1.1 Appendix 4.3.1, and see 1211 StatueWaltersArt Gallery, Baltimore inv. 22.215, from the Karnak cachettedatedas `Third IntermediatePeriod or Saitic' by Steindorff, WaltersArt Gallery, 60-1, pls. XXXI, CXVII.

269

1216 Dendera. He highlighted in Graeco-Roman temple the term that the role the at with in lake the rituals of pacifying the wrathful aspects of the lion the was most probably of in his Psusennes Tanis is Among tomb the there of at grave goods a gold goddesses. 1217 `lady Wadjet 7. further irw'. This that called of of a representation carries collar for it the enclosure of Mut at that the a specific name not was argument strengthens Karnak because there are no indications that Wadjet played a role in that temple. Regarding Mut however, this epithet came to signify her enclosure at Karnak, and 1218 in Kingdom. New I Harris shows that this was established the papyrus Isis There is evidence of a temple to Isis, of the Great Mound, 73t-wrt at Thebes. This belonging inscription lived from biographical Hrw, includes to the one who evidence the reigns of Osorkon II to Pedubast I, which states that he built a `temple of Isis of the 1219 An inscription of his Great Mound of T3-ntr of Thebes', pr 3st n 13t-wrt t3-ntr n W3st. 1220 Sp-n-Spdt, An area at Karnak dedicated to also mentioned the same temple. wife, Osiris, in the northeastern area of the enclosure, contains remains of a number of small temples erected in the Third Intermediate Period and later. One of these, temple J, included depictions of Osorkon II and Isis called `Isis, mother of the god, who dwells in 1221 hry-ib Redford argued that all these references 13t the Great Mound', 3st mwt ntr wrt. 1222 built building J by Hrw. and concluded that temple was relate to one and the same He also argued that the inscriptions of Sp-n-Spdt suggest that her statue was erected in

1216 Sauneron, BIFAO 62,52-7. He pointed out that Bastet was given the epithet `lady of7.Jrw' in a Coptite monument from the reign of Sesostris I and argued that Herodotus Histories Book II, 138, suggests that there was such a lake in her temple enclosure at Bubastis. Herodotus' account is however, not absolutely clear as he mentioned canals rather than a lake. The inscription calling Sekhmet `lady of 7Jrw' is from the New Kingdom and was found at Abydos, but Sauneron suggested that it relates to her list it belongs in Memphis, to a of Memphite deities. The references from Dendera mention an as cult 7Jrw made for Hathor and another for Isis, who is also depicted seated on a throne on a base, which seems to represent the lake. 12111 The papyrus records a donation to her with that epithet, Yoyotte, RdE 14,102, Grandet, Le papyrus Harris 11,225.

1217 Montet, Tanis II, 137,Montet's no. 484.

1219 Agyptische StatueCairo CG 42226, which had the cartouches I, Jansen-Winkeln, of Pedubast D. B. Redford, `New Light on Temple J at Karnak', Orientalia 55 (1986), 9Biographien I, 142,111,511, 10.
1220 Statue Cairo CG 42228, Jansen-Winkeln, gyptische Biographien 1,159,111,523, Redford, Orientalia 55,10, El-Sayed, ASAE 65,111-25.

'u' Redford, Orientalia 55,10-12. Horus son of Isis wasalso said to be one `who dwells in the Great Mound' in templeJ. 1222 Redford, Orientalia 55,9-14.

270

1223 in Amun temple. the temple of Isis, and that it was situated the vicinity of the It seemsunlikely that thesetexts would refer to different Isis' of the Great
Mound, as they are closely related in time and place, but there are problems with this interpretation. Unlike Redford, who did away with the 13-ntr in the Hrw inscription by Bt determinative Bt the further the as qualifying of and wrt, ntr seeing the t3-sign as a 1224 He Theban Jansen-Winkeln saw T3-ntr as a denomination of the necropolis. be located the temple that on the necropolis side of the river. should therefore suggested These two views can be reconciled if T3-ntr can be seen as another name or description funerary had is Osiris Karnak, the Osiris cult strong as possible which area at of the been used to some have in built to Osiris the The temples appear area connotations. degree in the funerary cults of the kings and god's wives who commissioned them. It in dedicated Osiris in the temple to Isis because be temple area the stood an may designation her in' dwells `who the Amun that of most appropriate was and enclosure of in indicates this that A sm5yt-singer a also music played role to the area. attachment ' 5 in is New Kingdom Thebes Isis The evident already at presence of minor temple. 1226 evidence. Bastet The inscriptions of Montuemhat have also shed light on the cult of Bastet in the Theban region. He stated in one of his biographical inscriptions that he rebuilt the bark for her, built W3st', in dwells the `Bastet and a of monument province who of 1227 it embellishing with electrum and precious stones.

1223 Redford, Orientalia 55. One section from statue Cairo CG 42228, has the lady express `how fortunate it is to dwell in this temple the holy place of Amun', w3dw hms mr pr pn ... st dsrt nt 7mn, El-Sayed, ... ASAE 65,121, for the hieroglyphs. This could be seen to imply that the statue was placed in the vicinity found it Karnak, Redford in, Amun, there. at also mentioned a temple was probably as and of a of, or fourth century BC papyrus describing cults at Karnak, which listed a temple of Isis and two of Osiris, as further evidence that there was a temple of Isis in the area.

AgyptischeBiographien I, 149,n. 55,56, andhe stated 1224 Redford, Orientalia 55,10. Jansen-Winkeln, that Otto too read hwt ntr73t-wrt asthe temple of Isis of the necropolis. '22"Sheis known from sistrum Louvre E. 11201which was datedc. 1070-525BC by Forgeau,BIFAO 84, 168,183. The office is likely to have beenheld at Thebesbecause the sistrumwas found there and she was also a singerof Amun.
1226 She was called one `who dwells in 7pt swt' in the hypostyle hall at Karnak and in the Ramesside tomb of Neferhotep I, Minster, Isis, 174-6. 1227 The bark inscription is found on the aforementioned statue Berlin 17271, while the building inscription is from the Twenty-fifth Dynasty chapel at the Karnak temple of Mut, Leclant, Montouemhat, 58,61,212,218; Recherches, 301.

271

Hathor in by Hatshepsut Dsrw, Bahari, the Deir Hathor was erected The temple of el at indicated by 1228 Period, in Third Intermediate in the as New Kingdom, use and was still 1229 into A lady Dsrw'. temple the tomb `Hathor, court was entered of coffms mentioning 1230 in Burials the the temple. the the BC, 664-525 use of of end signify may which c. from in however, decline indicate the the do cult as a necessarily not chapel court Twenty-first Dynasty onwards there was a trend towards burials within temple Tanis, buried in Amun dynasty the kings The enclosure at and that were of complexes. Habu in Medinet buried Amun the enclosure, even though the the god's wives of were burials `Isis, In the in both the mistress of pyramid' chapel of places. cult continued funerary The 1.40). (see Appendix strong the cult continued were also made while burial desirable. lady Dsrw' there `Hathor, made probably of connotations of in but Hathor Priestly titles mark a cult of without specifying where Thebes they in is father `Hathor W3st' include held. They who of and a god's a a prophetess, were 1231 Thebes', hnwt W3st. A foundress `Hathor, of wet grg unique mistress, prophet of has is I, `Hathor, Psammetichus a of representation who the cartouches of naos with 1232 upon W3st'. Maat A temple of Maat was built in the Montu enclosure at Karnak in the New Kingdom, and work on the temple was carried out during the reigns of Ramses II, III known from New II, the I Nectanebo are XI offices and and priestly and and
Kingdom. 1233

A number of first millennium BC prophetsand other temple officials are

'228It is included as a location linked to the goddess in the Karnak goddesses list, Helck, Gaue, 19. 1229 Pinch, Votive Offerings to Hathor, 9. 123'The prophetess was the wife of Montuemhat, Wd3-rn.st, and the title is known from her offering table, found in the open court of the tomb of Montuemhat, Barguet et al, ASAE 51,493-4, pl. II. It is likely that influence her husband, but because the in Thebes that the held sphere was main of of the office she inscription does not give any location. Walters Art Gallery, Baltimore inv. 22.158, from the Karnak cachette and dated to the Twenty-fifth Dynasty by Steindorff, Walters Art Gallery, 54-5. The owner of Statues III, 54-7. See 2.6.2 212 for date. 4.3.1.5 The Legrain, CG 42224, Cairo the note and statue translation of grg as `foundress' was suggested by Redford, JEA 59,21, and more recently by K. JansenWinkeln, 'Zu einigen religisen and historischen Inschriften', CdE 67, fasc. 133 (1992), 243-7, figs. 3,4. 1232 Naos Cairo CG 70027, Roeder, Naos, 106,109. 1233 B. Porter R. L. B. Moss, Topographical Bibliography ofAncient Egyptian Hieroglyphic Texts, Reliefs 1972, W. (Oxford, 11-13, Temples Theban II. Paintings second edition, revised and augmented), and Helck, Materialien zur Wirtschaftsgeschichte des Neuen Reiches I. Die Eigentmer a) Die groen Tempel (Wiesbaden, 1961), 847-8 (65-6), Helck, L III, 1114-15. Physical evidence of building work, and reliefs The from New Kingdom include kings the temple. titles the priestly these of survive wrb-priests, showing The domain lector-priests. the office of overseer of of Maat, imy-r pr n Mart, was held by the prophets and dated by its inscription 91927, 7 JE Cairo to year of Ramses VI and found in the temple of of stela owner

by Pinch, Votive Offerings to Hathor, 9. '230 burial date the This suggestion, the was presented of and

272

known (see 4.3.1.13), who probably officiated in this temple. That the cult of Maat functioned in a similar way to those of Amun, Mut and Khonsu at Thebes is indicated 1234 in decree. Her temple was included by her being an oracular amuletic alongside them however, smaller in scale and less prominent than the main deities. Sekhmet A possible link between Sekhmet and Thebes is the title `prophet of Sekhmet, 1235 The `Great Temple', frequently Temple', in Great dwells t. the more pr-r? who Heliopolis, dedicated Re temple hwt rat, to the the of main of and name was written 1236 deities. Lefebvre argued large to housing Atum, and other number of cults a however, on the basis of the Theban origin of the monument and the Theban name, 7mnin it designated `Great by this held that the the case prophet, a secondary son of m-7pt, 1237 in Thebes. This is possible but by no Temple' for the Heliopolitan gods situated means certain. A small number of wrb-priests and an overseer of wrb-priests also 1238 Thebes. indicate the presence of Sekhmet at

1.10 Hbt - The Hibis temple, Khargeh Oasis

The Hibis temple was dedicatedto Amun and begunduring the reign of II andmost of the reliefs were executedduring the reign of Darius I (see Psammetichus deity female important his The 2.1.3). was counterpartAmunet, but second most also in in the temple. It seemsto this the also received study veneration goddesses many of havebeenquite crowdedwith primary and secondary cults. In addition to the list of large female divinities. below, there number of male and a minor were goddesses

1235 The title is held by the father of the owner of statue Louvre E. 10366, which was said to be of 'Saite Period' style by G. Legrain, 'Textes recueillir dans quelques collections particulieres', Rec. Trav. 14 (1893), 56, G. Lefebvre, 'Textes bgyptiens du Louvre', RdE 1 (1933), 100-1.

Maat at Karnak, Vernus,BIFAO 75,103-7. The stelaalso mentions `Mast, who dwells in Thebes'. See also 4.3.1.13. 134DecreeTurin Museum 1985,Edwards,Oracular Amuletic Decrees,73, p1.XXIXa, 102-7.

1236 S. Bickel, M. Gabolde,P. Tallet, `Des annalesheliopolitaines de la troisii me pdriode interm8diaire', BIFAO 98 (1998), 43-4.
137Lefebvre, RdE 1,102. known from statue Louvre Al 17, Von Knel, Pretres, 72-4. The date of the man was reached, through the inscription on statue Cairo JE 37398, belonging to the same man, which included a year-date 18, most probably of Psammetichus 1, by Vittmann, Priester and Beamte, 68-74. The overseer of wrb-priests of Sekhmet was probably also a prophet of Amonrasonther and had a damaged title ending with Thebes, all indicating that he officiated in Thebes, is known from a Horus cippus found at Karnak, Berlandini, Cahiers de Karnak VI, 239. The man was called P3-di-7mn-nb-nsw-t? wy which further links him with Thebes. For the monument and its date see also 4.3.1.6 note 766.

1238 A third prophet of Amun and web-priestof Sekhmet,and his son who was also a wrb-priest, are

273

Mut, the consort of Amun at Karnak had a slightly lower profile in this temple, 1239 dwells in by `who Hbt'. Her indicated the epithet but was nevertheless present, as Theban cult seems also to have had a secondary centre here as indicated by the epithet 1240 In addition, Hathor, Isis, Nephthys, Tefnut, in Hibis'. `lady of77rw, who dwells 1241 dwells in Hbt' `lady Hbt'. `who or of Wadjet and Sekhmet all carried the epithets `Hathor ofiwnt (Dendera)', `Wadjet, who is behind P and Dp (Buto)', `Nekhbet, the lady Saw (Sais)' had `Neith, lady Frg', Nhn, of also specific and of white one of dwells in following by `who Hbt' the in temple, after other the marked cults secondary geographical 1242 denominations.

1.11 Gbtyw - Coptos, Qift Isis Isis, together with Horus, was prominent in Coptos as a part of the cultic system 1243 There Kingdom New from Min, were prophets and the onwards. around Coptos, Isis Horus to Min, a scribe attached and was especially of and prophetessesof 1? These deities were also jointly the oracular deities on an Isis here (see 4.3.1.1). 1245 Isis Coptos in (see 4.3.5.1). decree the of was also mentioned oracular amuletic 1246 Hibis temple.

The personalnameT3-nt-Mwt-Gbtyw,`The one (female) who belongsto Mut of 1247 Thirion took this to refer to Mut, which on the Coptos. Coptos' may connectMut to basissolely of the namemay be the most obvious interpretation.No other evidence
'239 De Gans Davies,Hibis III, pl. 12, on the lintel to the door to G; Cruz-Uribe, Hibis I, 64. 1240 Thesewere usedboth in the reliefs of Darius I and NectaneboII, De Gans Davies,Hibis III, pls. 13, I, 68,170,180. Hibis Cruz-Uribe, 70; II, door, reg. north of 1241 Hathor, on eastwall of hypostyleB, Isis, for exampleon the north wall of hypostyle B, Nephthys,on the north wall of bypostyleB, Tefnut, in hypostyleM, Wadjet, on the southwall of hypostyle B, Sekhmet,southwall of hypostyleM, De Garis Davies, ibid. pls. 9,10,11,13,33,36; Cruz-Uribe, ibid. 51,54,61,66-7,132,141.

1242 De Gans Davies, Hibis III, pls. 9 reg. II, 13,18 reg. II, reg. II, 37; Cruz-Uribe, Hibis I, 50,66,83, 143. 1243 The three are listed as the triad of Coptos to whom Ramses III donated in papyrus Harris I, and Isis is linked to Coptos in the Karnak goddesses list, Mnster, Isis, 171, Griffiths, Plutarch's De Iside et Osiride, 314, Helck, Gaue, 191,Grandet, Papyrus Harris 11,310; II, 197-8. 1244 In addition to the Coptite offices mentioned in 4.3.1.1, other prophets were the son of the High Priest London BM 642, D. Randall-Maciver, A. C. Mace, El Menkheperre, that title Amun on stela given of Amrah andAbydos 1899-1901 (London, 1902), pl. XXXI, XXXIV, Forgeau, BIFAO 84,180. A prophetess was the wife of the High Priest of Amun Pinedjem II, Naguib, Le clerge feminin, 166-7.

245 Louvre E. 25354, Edwards,Oracular Amuletic Decrees, 13,21,47-8, pls. VIa, vs. 47-51, XVla, 2022.
1246 For example in room H2, De Gans Davies, Hibis III, pl. 20; Cruz-Uribe, Hibis 1,27,88. 1247 The owner of the name is a female singer known from her cartonnage and mummy, M. Thirion, `Notes d'onomastique, contribution a une revision du Ranke PN (DeuxiBme sdrie), RdE 33 (1981), 85.

274

it is however, therefore that the town Mut actual and possible that with connects Coptos'. belongs The to the `The mother of mother who one meaningof the namewas being Isis, whosecult was well establishedat Coptos and who functioned thereas the Horus. Min both and mother of
Snd Acacia The 1.12 Hathor Shened, Snd, was situated in Upper Egypt, most probably in the region between 1248 been identified. has The cult location Dendera and Qus, but the exact not of the town including 1j-hrw by is indicated in Hathor of prophets, number a small p3this place of 1249 later him. dated been than to slightly t3, and a further two, who have Sekhmet Snd, is included on a fragment from a tomb from 8 Acacia', `Sekhmet of the Memphis. 1250

1.13 7wn(t) - Dendera Hathor The buildings now standing at Dendera are mainly from the Graeco-Roman had is Dendera, in lady Hathor, but early roots she the mentioned and of of cult period 1251 In the onomasticon of Amenope Dendera Old, Middle and New Kingdom material.

1248 Gauthier, Dict. Geog. V, 142. It could possibly have been situated at modern El-Deir, because en, found 38.2063b, Pr-Hwthr there 38.2063a MFA demotic papyri, Boston mention a and which nbt durant la premiere pdriode le de Coptos end, bibiliographiae, `Res Yoyotte, be J. nome may intermddiaire', Orientalia 35 (1966), 48.

C 112, in Louvre Abydos, Spiegelberg, funerary 'Eine Stele probably erected stela a commemorated on (1899), 18. Von Knel, 21 Pretres, 107-11, Trav. Rec. der Oase Dachel', mentioned that the stela was aus dated by Munro to c. 350-300 BC on stylistic grounds and to c. 404-378 BC by Meulenaere, and she followed the latter because Barta also argued that the offering formulae on the stela were in keeping with that date. The third was father of the owner of statue Lausanne Muscle des Beaux-Arts Eg. 7, which was dated to the reign of Alexander the Great or the beginning of the Ptolemaic Period on the basis of stylistic date, Wild, BIFAO 54,173,182,217-19. Wild agreed with that of monuments similarities with other Gauthier's location of this town. See also 4.3.1.8 note 783 for the same monument. 1250 Walters Art Gallery, Baltimore inv. 22.38, Steindorff, Walters Art Gallery, 81, pl. LIV. It is dated on the basis of the basiliphorous name Psmtk-snb of a man mentioned on the monument. See 4.3.1.6, note 759 for details on dating by basiliphorous name. It also appears to stylistically belong to the Saite Period. 1251 Pepi I was called son of Hathor of Dendera, Teti called himself beloved of her, and a small number of her prophetesses are known from the Old Kingdom, King Mentuhotep II called himself `son of Hathor lady of7wnt', and a chapel built in his reign and altered under Merenptah was discovered in the Dendera enclosure, and this temple was also included in the geographical list on the Karnak chapel of Sesostris I and in the Karnak goddesses list, Allam, Hathorkult, 46-56, Goma, Besiedlung Mittleren Reiches 1,172.

end' lady 1249 Cairo CG `Hathor, They were prophetsof and 73j-hrwp3-t3 is known from sarcophagus of 29306, datedby its inscription, Von Kanel, Pretres, 113-15,Baines,JEA 78,241-57. He is the same731in Appendix 1. Another was hrwp3-t3 mentioneda numberof times in 4.3.1 and elsewhere

275

importance 7wn-t3-ntrt, its link `7wn the the which marked goddess', of of was called it from distinguished known but it 7wnw, Hathor other places as as well was as with 1252 in in Interest 7wn(t). known Twentytaken the this was as cult simply more often fifth Dynasty, as indicated by a stela recording the construction of a monument for 1253 by Hathor was also given this epithet in the Shabaka. `Hathor, lady of'Iwn(t)', Twenty-fifth Dynasty chapel of Osiris-nb-mnh at Karnak, in the inscriptions of Shabaka Psammetichus II, and in the Hibis Luxor, the of cartouches at on an object with 1254 On the Dendera site there are remains of a Birth House erected by temple. Nectanebo 1.1255 This shows that a main temple must also have been in use at the time, in been have House Birth the enclosures of main temples. to the placed appears as Prophets, overseers of prophets, a prophetess and female musicians were also attached to Hathor of Dendera (see 4.3.1.4). Sekhmet Sekhmet is attached to Dendera in a stela inscription identifying its owner as an 1256 in Dendera. Sekhmet the temple of overseer of wrb-priests of

1.14 Hwt-shm -Diospolis Parva, Hiu Hathor

Hathor was marked as `lady of Hwt-shm' in the list of donationsof papyrus 1257 lists. The list of temple officials of Hathor, of Harris I, and in New Kingdom temple Diospolis Parvais extensiveand includes prophets,an overseerof prophets,a graded first fourth the of and phyles, showingthat her cult was an officer and a whm-prophet, divided up into at least four phyles, and a fhyt-musician(see4.3.1.5).1258
Helck, Gaue, 11,20. Blocks from the reigns of Tuthmose IV and Ramses II have also been found on the site, B. Porter, R. L. B. Moss, Topographical Bibliography ofAncient Egyptian Hieroglyphic Texts, Reliefs and Paintings VI. Upper Egypt Chief Temples (Oxford, 1970), 109.

1252 PapyrusGol6nischeffonomasticon,343, Gardiner,AEO II, 30*.

1253 Stela Cairo JE 44665, which was found at Dendera, Leclant, Enquetes, 31-36.

1255 Its inscriptions were published by F. Daumas,Les mammisisde Dendera (Cairo, 1959), 1-83, pls. I)OOtI11.
1256 Louvre C 112, Spiegelberg, Rec. Trav. 21,18, Von Knel, Pretres, 107-11. This stela is also Ad (Appendix 1.12), see note 1249 for details of the dating. in Sekhmet to relation of mentioned 1257 The lists are the Medinet Habu list and the Karnak goddesses hymn, Helck, Gaue, 20, Grandet, Papyrus Harris 11,310; II, 198.

temple sanctuary, De Gans Davies, Hibis III, pl. 4, reg. III; Cruz-Uribe, Hibis 1,27.

1254 The Osiris-nb-mnh 29, chapelrelief is on the lintel of the entranceto the chapel,Leclant, Recherches, fig. 3,300. Luxor templerelief of Shabaka,ibid. 140,301. The Psanunetichus II inscription is found on a bronzeobject. Daressy,ASAE 3,143-5, published a descriptionand the inscriptionsand statedthat it was found at Mit Rahineh,and kept in the Cairo Museum, but he gaveno museumnumber.In the Hibis

125In addition to the officers mentionedin 4.3.1.5, anotherprophet was a prince of the Ma known from A. H. Gardiner,`The Dakhleh Stela', the Dakhleh stela, datedby its inscriptions to year 5 of a Sheshonk,

276

Isis and Nephthys Two nsts, mourning ritual performers, of Isis and Nephthys, officiated at Diospolis Parva (see 4.3.1.1). A prophet of `Osiris, Horus, Isis and Nephthys of Hwtfrom here further the the end on a monument very of period recorded shm', was 1259 from the Ptolemaic the two goddesses were also In temple site material considered. 1260 Neferhotep, who was a god connected with the town. named as the wife and sister of

1.15 Pr-d3d3 Hathor This town has not been identified in the modem landscape, but is believed to be in the close vicinity of Diospolis Parva, on the basis of its place in various geographical lists, and the Dakhleh stela, which mentions a man who held priestly offices in both 1261 below). A cult to Hathor here is indicated by a towns (see Appendix 1.14 and 1262 priestly title `prophet of Hathor of Pr-d3d3'. Sekhmet A prophet of `Horns and Sekhmet lord(s) of Pr-d3d3' is known from the Dakhleh 1263 identification in his Sekhmet in Gardiner this text, of reserved slightly was stela. becauseof the writing of her name with a falcon-on-stand divine determinative, and a different shm-sign to that used for Hwt-shm. The writing of the priestly title with only further There deities for both hm provided uncertainty. are a number of titles of one ntr Coptos Isis Min, Horns Akhmim Osiris, and at and and of of and prophetesses prophets

JEA 19 (1933), 21,23-4, pl. V. The stela itself does not specify which king Sheshonk it is, but Kitchen, TIP3,290 saw him as Sheshonk I, while Kaper, in Essays in Honour of Herman Te Velde, 134, note 16, instead argued for number III, following Leahy, in Libya and Egypt, 183, in seeing Sheshonk III and IV inscription her king. Ptolemaic A also mentions one of prophets, two fragments of the the as same decree for Ptolemy II and Arsinoe II, but was inscribed it known, an oracular recorded and monument are during the reign of Ptolemy III, P. Collombert, `Rout-sekhem et le septi&me nome de Haute-$gypte I: La divine Oudjarenes', RdE 46 (1995), 63-4,70, pls. VII, VIII. The mother of the owner of stela Brooklyn Museum acc. 16.211, which has been dated to the Twenty-second Dynasty or later on the basis of the by Collombert, his RdE 48,16-24, was an ihyt-musician of Diospolis parents the and owner names of Parva, indicating that she served all the gods in the town, including Hathor. 1259 He is the owner of statue Lausanne Musee des Beaux-Arts Eg. 7, Wild, BIFAO 54,173,182,217-19, Forgeau, BIFAO 84,186. For the same monument, and its date see 4.3.1.8 note 783 and Appendix 1.12, Ad. 1260 W. M. F. Petrie, Diospolis Parva, the Cemeteries ofAbadiyeh and Hu, 1898-9 (London, 1901), pl. 43, Gardiner, AEO II, 33". 1261 Gauthier, Dict. Geog. II, 140. 1262 Louvre C 112, Spiegelberg, Rec. Trav. 21,18, Von Knel, Pretres, 107, Gardiner, AEO II, 35'. The end. is Appendix 1.12 to also referred above, man and monument

1263 Trav. 21,12-21, Gardiner,JEA 19,214, pl. V. Rec. Spiegelberg,

277

1264 is hm(t) This writing may in Isis and Horus at Abydos ntr only written once. which be deities, joint to the a more economical writing. A Medinet or simply cult mark a Habu geographical list from the reign of Ramses VI, gives Sekhmet the epithet `who dwells in Pr-d3ff, Sekhmet.1265 is further that the the goddess argument strengthens which

1.16 Bnw Hathor She is named as a goddess of Benu, Bnw, suggested to be in the vicinity of

1266 Hibis. Diospolis Parva,in the sanctuary of the temple of

1.17 3bdw - Abydos Isis Cults to Isis developed in many places linked to Osiris and Abydos, one of his is known here in first Isis A important of prophet no exception. centres, was cult most the Ramesside Period (see 4.3.4.1), and she played a role in the temple of Seti I, and in Harris 1.1267 The Horus Osiris listed evidence of priestly papyrus and alongside was titles of Isis here indicates that her cult was fairly extensive, including ranked prophets, prophetesses,doorkeepers and their masters, most attached to the cult of Osiris, Horus had Birth House Isis, There jointly 4.3.1.1). (see Isis also was a of offices which and doorkeepers included These it to prophets, and agricultural workers attached separately. (see 4.3.1.1). There is also a reference in the Hibis temple to `Isis, who dwells in 1268 3bdw'. In Montuemhat's inscription in the Mut temple enclosure at Karnak he lake Isis, he the temple the that of of sacred although without rebuilt mentioned 1269 is likely, It Leclant temple this situated. as was suggested, that it mentioning where

12" This is the case with the titles hmt nlr n Wslr 3st Hr m 3bdw and hmt ntr nt Mnw ifr 3st m 7pw held by Menkheperre, known from her coffin Cairo CG High Priest Amun 3st-m-3hbit the daughter of the of 61030 (also mentioned in 4.3.1.1), and hm ntr n Mnw Hr 3stn Gbtyw held by P3-sb3-hr n-niwt, the son of the same High Priest on stela BM 642, and hm ntr 4-nw n Wsir Hr 3st [n] 3bdw held by a man on papyrus Turin 248, dated by the text to year 47 of Psammetichus I, Forgeau, BIFAO 84,180,181.

126" Nims, JEA 38,41-2, fig. 1, Gardiner,AEO II, 35'. Hoenes,Sachmet,122.

1266 De Gans Davies, Hibis III, pl. 4, reg. II; Cruz-Uribe, Hibis Temple I, 25. This is possible but there in Tanite Gauthier, Dict. Geog II, 21. Benu Heliopolis the one nome, and also a at were 126'She also had a sanctuary in the temple of Seti I, Mnster, Isis, 165-6, Helck, Gaue, 20, Grandet, Papyrus Harris 11,306. 126 De Gans Davies, Hibis III, p1.4, reg. III; Cruz-Uribe, Hibis I, 28. 1269 Leclant, Montouemhat, 220,231.

278

large had lakes it is likely temples is because that This in sacred Abydos. only and was her Thebancult appears to havebeenminor, unlike that at Abydos.
Sekhmet The presence of Sekhmet at Abydos is suggested by a stela whose owner was an 1270 is Shmt. It Abydos imy-r Sekhmet, to attributed on wrb of overseer of wrb-priests by held the man. titles account of other priestly Bastet A prophet of `Bastet who dwells in 3bdw' was mentioned on a sarcophagus 1271 found at Abydos, thus attesting to the existence of a cult to the goddess there. Wadjet Wadjet too was said to be one `who dwells in 3bdw', on a sarcophagus found at 1272 How she came to have a cult at Abydos is unclear, but it may have been Abydos. latter (see 3.10.3). Horus Isis the her the of nurse as through and connection with

1.18 Tny-Thinis, Tefnut

Girga1273

Tefnut was the goddess of Thinis in the Karnak goddesseslist, and called `lady 1274 in joined Her this town in Hibis Tny' and was generally temple. cult elsewhere the of in `chamberlain Shu Tefnut', is This title the Shu. that priestly of and evident of with Sw Tfnwt, held by a number of men in this town, some of whom were !my-Ist 1275 held in New This 4.3.1.4). (see the Abydos title was also commemorated at

1270 This man is the father of the owner of a stela from the Amherst Collection, unknown number, von KAnel, Pretres, 86-7. Dated on stylistic grounds to c. 580-570 BC by Munro, Totenstelen, 87,292.

1272 Cambridge Fitzwilliam Museum 48.1901, Randall-Maciver, Mace, El Amrah and Abydos, pl. XXXV. 1, De Meulenaere, CdE 35, fast. 69-70,95,100-1, who highlighted that the title holder was also a dated II Nectanebo the sarcophagus to the reign of that king. and the of statues Prophet of 275 Gardiner, AEO II, 38*, suggested that Tny was situated near or on the site of modern Girga. 1274 Helck, Gaue, 20. De Gans Davies, Hibis III, pl. 57; Cruz-Uribe, Hibis I, 165. 1275 In addition to those referenced in 43.1.4: De Meulenaere, CdE 29, fasc. 57,221-36, showed that some holders of this title were family members included on stela Cairo T. 30.5.24.1 and a stela from Leiden with unknown museum location and number, which De Meulenaere dated to roughly the end of the Saite to the beginning of the Ptolemaic Period. One monument mentioned by De Meulenaere without Sw-Tfnwt location, it date tmy-Ist the title specified as or museum a m Thy. The owner of the giving Munro, dated Totenstelen, 266, Abydene stela Cairo T 6.7.24.11, to c. 650 BC on stylistic grounds by held this title alongside that of prophet of Osiris in Abydos.

1271 The sarcophagus was found at Abydos, Randall-Maciver,Mace, El Amrah and Abydos,pl. XXXVI. 2. It wasmentionedand datedto the Thirtieth Dynastyby Goyon, Kemi 18,40 note 5.

279

Kingdom, including by a man who held other Thinite titles, which further link the deities, title and town. 1276

1.197pw, Jnt-Mnw - Panopolis, Akhmim1277 . Isis Akhmim was another town where Isis formed part of the local triad, together 1278 deities in These Min Horus. this three were named of with and city papyrus Harris I, 1279 list. Priestly offices to in Karnak included the goddesses and Isis of Akhmim was `Min, Horus and Isis in 7pw' included prophets, prophetesses,a `great one of the harim 1280 (see 4.3.1.1). Isis separately had a wrb-priest (see of musicians' and an ihbt musician 4.3.1.1). In the Hibis temple, Isis was named `lady ofHnt-Mnw'. 1281 Mut Jt3 04q) Mwt, are A number of `masters of (the divine) secrets of Mut', hry s. known from funerary stelae found at Akhmim (see also 4.3.1.8). 1282 These offices are likely to have been held in that town as a number of them also held the title sm3y7pw. Maat There is one piece of evidence for a cult of Maat outside Thebes: a prophet of Like the aforementioned Mut Maat known from a funerary stela found at Akhmim. 1283 offices it was likely to have been held at Akhmim because the man was also a sm3y7pw.

1.20W3dt Hathor

This town was situatedin the vicinity of modem Qaw el-Kebir but its exact

1276 Kees, ZS 73,77-81,89, provided evidence of the man who lived during the reign of Merenptah, known from his tomb in Meschech, and statues Cairo CG 582,1093,1136. The tomb carried the cartouches of the king. u" 7pw was the secular and Jnt-Mnw the sacred names of the town, Gauthier, Dict. Geog. 1,67; IV 177. . 1278 S. Sauneron, Villes et legendes d'Egypte (Cairo 1983), 40. 1280 In addition to the prophetesses and other female offices mentioned in 4.3.1.1 there were prophets of Min, Horus and Isis at Akhmim, including one known from statue Marseille 232, from Akhmim and dated to c. 1070-945 BC, and another from stela Leiden V 20, found at Akhmim and dated to c. 399-380 BC, both dated by Forgeau, BIFAO 84,180,184. 1282 Examples include stelae BM 624, dated to c. 580 BC, Chicago Field Museum 31662 dated to the mid to late sixth century BC. Berkley 6-19880 (California 86), dated to c. 550 BC, stela London BM 1018, dated to c. 520 BC, stela Louvre E. 20341 (Guimet C 43), dated to the Thirtieth Dynasty, Munro, Totenstelen, 312,313,314,318, all dates reached by Munro. De Meulenaere et al, Index, 18,28. The three first mentioned were also sm3y7pw.

1279 Helck, Gaue,20, Grandet,Papyrus Harris 11,310; II, 198-9.

128' De Gans Davies,Hibis III, pl. 4, reg. V; Cruz-Uribe, Hibis 1,31.

12" StelaCairo CG 22141 datedto c. 550 BC on stylistic groundsby Munro, Totenstelen, 313-14.

280

1284 Despite its name suggesting a connection with Wadjet it location remains unknown. had Hathor as its main goddess. This is indicated by the Karnak goddesseslist and by is link between The from Abydos. list town goddess and also clear the geographical 1285 is `lady W3dt'. from the inscription on a sistrum handle where she called of Bastet `Bastet, great [goddess], lady of W3dt', was mentioned in the Hibis temple, 1286 inclusion Bastet's this to that place. among the connected she was which suggests deities of this town (and nome) could possibly be explained through the fact that Mihos, 1287 3.8.1), (see Bubastis her to the was attached area. at especially son, as was seen who

1.217nmt Mut
Mut was connected to this town in the title prophet of `Mut of the temple of the 1288 lintel from Qaw found The hwt tomb el-Kebir. on a same god oflnmt', n ntrlnmt, lady determined 'Mut, W3dt', female of of with a musician a monument also mentioned deity This the that goddess was worshipped as a of the signifies probably nome sign. Gauthier, The to place-name may, according the town was situated. nome where designate a district of Tjebu or an independent town in its vicinity. The goddess' cult `temple her belonging the the that to of god', which suggests cult was was specified as in deity's temple. another celebrated of a secondary nature,

1.22 Mgbt (Pr-Mwt) Mut

Pr-Mwt-nbt-Mgnt (for Mgbt), `the Houseof Mut lady of Mgbt', was included in the onomasticonof Amenope following after Tjebu, modem Qaw el-Kebir, and Wadjet,
1284 H. Gauthier, `Le X` nome de la Haute-Egypte (etude g6ographique)', Rec. Trav. 35 (1913), 9-10,23, Qaw Hathor its and el-Kebir, and saw this name as the sacred name of Tjebu, with out connection pointed J'bw, the ancient town identified with Qaw el-Kebir. Gardiner, AEO II, 55-62*, saw this as a possibility but showed that the evidence was far from conclusive, but reinforced the argument for the general location of the town. Helck, Gaue, 21,97, followed Gardiner and highlighted its inclusion in geographical lists and its connection with Hathor. 1285 Cairo CG 69336, with unknown provenance and which has been dated to the Twenty-sixth Dynasty by Hickman. Instruments, 94. 1287 The role of Mhos as a god of the Wadjet-nome was highlighted by Gardiner, AEO II, 66*. E. Chassinat, `Sur quelques textes provenant de Gaou el-Kebir (Antmopolis)', BIFAO 1 (1901), 104. 1288 Gauthier, Rec.Trav. 35,25-6, suggested a date of c. 664-304 BC for the monument. Gardiner, AEO II, 64*, also mentioned this town and its proximity to Qaw el-Kebir. A. H. Gardiner, `Ramesside Texts Relating to the Taxation and Transport of Corn', JEA 27 (1941), 45,65-6, mentioned that the town was included in a Ramesside papyrus fragment in the Griffith Institute.

1286 De Gans Davies, Hibis III, pl. 21; Cruz-Uribe, Hibis I, 91.

281

1289 Its link with Mut was further W34t,thus suggesting a location close to these. in Kingdom New including Kingdom Middle evidence, and stela, a emphasised on a Medinet Habu cult list in which she was said to belong to Megebet which is in the 1290 last indication The hry-ib W3dt. Wadjet-nome, an giving of the middle of the location of the town by mentioning the nome it was in. Later evidence for Mut of Megebet was a third prophet attached to this cult (see 4.3.1.8).

1.23 (Pr)-Wdy
Hathor Per-Wedjy, (Pr)-wdy, was, as Gardiner established, located in the vicinity of 1291 be The main Qaw el-Kebir and Megebet but cannot pinpointed to a specific site. by Karnak list indicated Hathor, the goddesses town and the title the as was goddess of `prophet of Hathor, lady of Wdy' held by a man known from two Abydene sarcophagi.

1.24 Mdd(ny) Hathor Medjedny, Mdd(ny), was most likely situated in the vicinity of Asyut, as in but is found be it the that town, to cemetery of not were monuments mentioning 1292 The connection with Hathor was made on identified with modem Drunka. Ramesside monuments from Tanis and Abydos, on which she is called `lady of

1289 Gauthier, Rec. Trav. 35,17-18, Gardiner, AEO II, 62-4*. J. Mdlek, `A New Sculpture from Mebt, the Town of Mut', GM29 (1978), 71-77, presented a statue in a private collection which mentioned Mut of Megebet and he discussed the reading of the name but provided no more specific suggestions on its location. 1290 The Middle Kingdom stela is Leipzig 5128, dated to the Twelfth Dynasty by Goma, Besiedlung Mittleren Reiches 1,241-2. In addition to the Medinet Habu list, evidence comes from the Karnak goddesses list and stela Chicago Oriental Institute 10510, mentioning `Seth of Tbw' and 'Mut, lady of Mgb', and which was dated to the Eighteenth-Nineteenth Dynasties by Gardiner, ibid. 53-4*. Nims, JEA 38,37 fig. 2,38 fig. 3,43. Montet, Geographie II, 121. Helck, Gaue, 21,98. 'z9' The place name is mentioned in the papyrus Golenischeff onomasticon, 365. The link between the in a priestly title recorded on two sarcophagi found at Abydos, town also made was and goddess belonging to the sons of the title holder, which was dated to the Thirtieth Dynasty by Petrie, Abydos I, 37, 39, pl. LXXV, Gardiner, AEO I, 49-51; II, 64-5*. Helck, Gaue, 21,105. 1292 Gardiner, AEO II, 68*, argued that it may have been the southern part of the mountain of Asyut and based this argument on the place of the town in the Karnak goddesses list and in the Medinet Habu list have destroyed related to this town, as well as priestess titles inscribed on statues scene may a now where discovered in the area. Helck, Gaue, 21. Gomm, Besiedlung Mittleren Reiches I, 276, suggested that it may be the name for the Asyut cemetery because the name was written with a desert-land determinative, but that argument is not conclusive, and argued against its association with Drunka, as did H. Beinlich, `Medjedni', L III (Wiesbaden, 1980), 1276.

282

She was also called `lady of Mdd(nyt), who dwells in Hibis', in the Hibis Mdd(ny)'. 1293 1294 temple.

1.25 Qis - Cusae, EI-Qusiya Hathor Cusae was an old cult centre of Hathor, from the Old through to the New Kingdoms. 1295Laterevidence of her continued cult includes a naos with the cartouches labelled `Hathor, Karnak, found I, Psammetichus a contains representation which at of A prophetess from the very beginning of the period here considered, as lady of Qls'. 1296 lady from its `Hathor Qis', divine of of end, are also scribe, sf ntr, well as a prophet and known (see 4.3.1.5). 1297

1.26 Hmnw - Hermopolis, El-Ashmunein Isis The evidence for a cult of Isis in this town is scant, but evidence of a prophet of 1298 A fragment of a statuette can also be used as in dwells Hmnw' `Isis who survives. here, the third for her the grandfather of owner was a prophet maternal as cult evidence 1299 father `Thoth, the the great, of Isis. Additionally, the was a prophet of owner of of Hmnw'. It is this link with Hermopolis, which makes it possible that the Isis office was held here especially in conjunction with the evidence of the prophet.

1293 Cairo CG 575, dated by the cartouches of Ramses II, Borchardt, Statuen II, 123-5. The other belonged inv. 106, Museum to the High Priest of Osiris at Abydos is National Athens which monument during the reign of Ramses II, Wn-nfr, K. A. Kitchen, Ramesside Inscriptions, Historical and Biographical III (Oxford, 1980), 451. 1294 De Garis Davies, Hibis III, pl. 30; Cruz-Uribe, Hibis 1,115. 12" Prophets of Hathor of Cusae are known from Sixth and Twelfth Dynasty tombs at Meir, and she is list Sesostris I Karnak, in included the chapel the on of at and it was included in a geographical also geographical list from Medinet Habu, where she was called `lady of Qis' and in the Karnak goddesses list, Helck, Gaue, 11,21, Allam, Hathorkult, 24-41, Goma, Besiedlung Mittleren Reiches I, 282-3, Nims, JEA 38,45, fig. 3. 1296 Naos Cairo CG 70027, Roeder, Naos, 106-9. 1297 The priestess, who was married to the High Priest of Amun Pinedjem II, is known from Cairo CG 61030, and the man was the owner of Cairo CG 29315, Maspero, Gauthier, Sarcophages, 91. See note 755 for the date and see also Appendix 1.26 Hermopolis, and Appendix 1.34 S`dt. ' Cairo CG 29315, found at Tuna el Gebel, Maspero, Gauthier, Sarcophages, 91, Forgeau, BIFAO 84, 185. See note 755 for the date, and Appendix 1.25.

'299 damaged but the reading is the most probableone. It was The statuetteinscription is somewhat by Kees, ZAS 85,76-7, date fig. 1,2, Forgeau,BIFAO 84,186. Seealso Period' `Late to a attributed 4.3.1.1 note 724.

283

Mut
In the Hibis temple sanctuary Mut is linked with Hermopolis as `Mut of Hmnw 1300 Sm3w. of Upper Egypt' wn

1.27Nfrwsy Hathor
Neferusy, Nfrwsy, was situated north of Hermopolis, and south of Speos Artemidos and Iu-red, 7w-rd, on the western side of the river, and the cult of Hathor is There was also New Kingdom known from Old and Middle Kingdom evidence. 1301 in Amenope, for the the town this was mentioned onomasticon of and evidence cult, 1302 famous Petosiris, linking it Hathor. tomb at Tuna el-Gebel was to whose without built in 320 BC, was a second prophet of `Hathor of Nfrwsy'. 1303

1.28 Nlwt-n-iht Isis Niwt-n-! ht is a town in middle Egypt and its connection with Isis is clear from a column-base from Karnak, which has been dated to the Twenty-second Dynasty, as its 1304 hm in Niwt-n-iht. It 3st Isis this place, ntr n n was also owner was a prophet of mentioned as a location for an Isis cult in papyrus Jumilhac, where it came before MrTihna identified been has as el-Gebel, and Mn mnh, situated near which nfr(t), Samalut. 1305 As the Jumilhac geographical references generally follow a south to north order, this indicates that Niwt-n-! ht was once situated south of Tihna el-Gebel.

1301 The evidence includes the Middle Kingdom Beni Hassan tombs number 2,14,15,17,33, and the Sixth Dynasty tomb of Hwns at Zawiat al-Amuat, which mentioned Hathor of Neferusy, and some of their wives were her prophetesses, D. Kessler, Historische Topographie der Region zwischen Mallow! and Samalut (Wiesbaden, 1981), 120-9,157-70,180-5, Goma, Besiedlung Mittleren Reiches I, 317. Kessler pointed out that the place of the town in the various texts where it appears made its general location clear even if the exact place remains uncertain. 1302 The New Kingdom evidence includes the temple at a. -Saih'Abada, erected during the reigns of Ramses H and Merenptah, Golenischeff 378, Gardiner, AEO II, 83-4*, Kessler, Historische Topographie, 149. 1303 Lefebvre, Petosiris III (Index), 16, Montet, Geographie II, 152, Kessler, Historische Topographie, 153. 13' No museum location or number was given, A. Varille, 'Deux bases de Djedthotefankh a Karnak', ASAE 50 (1950), 249-55. Both Vanille and Kees, Priestertum, 230-3, dated the owner to the reign of Sheshonk III on the basis of his family connections. Kessler, Historische Topographie, 202.

13 In the sanctuary,De Gans Davies,Hibis III, pl. 4, reg. V; Cruz-Uribe,Hibis 1,33.

131 PapyrusJumilhacXXI, 1-9, Vandier, Papyrus Jumilhac, 132,Kessler,Historische Topographie,2036.

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1.29 Bahria Oasis Rastet Several of the goddesses,including Isis, Nephthys, Hathor, Mut and Bastet are included in the reliefs of the largest of the chapels decorated during the reign of Amasis Only Bastet however, was qualified as in Ain el-Muftella, in the Bahria oasis.1306

1307 in Oasis, Wh3t'. dwells `Bastet,who the Isis

In the aforementioned chapel are inscriptions naming the man who erected the 1308 include Osiris, Horus Isis. his f-Pnh, titles prophet of and and chapel, Dd-Hnsw-iw. This may indicate that they had a cult at Bahria, since most of his activities took place there, but it is also possible that the office was held in either Coptos or Akhmim.

1.30 Spa WVadjet 1309 in Hibis Sepa was the `lady Wadjet was called the temple sanctuary. ofSp3' its Egyptian because Upper Eighteenth the and nome the nome capital and name of '1310 Wadjet epithet was written with a town determinative it marks that she belonged in the nome capital. specifically

1.31 Nn-nsw - Herakleopolis, Ehnasya el-Medina Hathor Hathor was linked to Herakleopolis in the Ramesside Period, as is indicated by htp, both htp Rr Ramses II, P3-Rr belonging to and viziers under and a monuments 1311 lady `Hathor, Nn-nsw' lintel, belonging to of man. was named on a another statue 1312 `prophet Twenty-second Dynasty. A Harsaphes, dated has been the to of which
136 Fakhry, Bahria I, 153-9. 1307 Fakhry, Bahria 1,155. 130'Forgeau, BIFAO 84,183. 1309 De Gans Davies, Hibis III, p1.3 reg. V; Cruz-Uribe, Hibis I, 15. 1310 Gauthier, Dict. Geog. V, 27-8. 1311 Stela Cairo JE 47001, dated by inscriptions including the cartouches of Ramses II, M. G. El-Din Mokhtar, Jhnasya el-Medina (Herakleopolis Magna), Its Importance and Its Role in Pharaonic History (1983, Cairo), 605,107-11,180, pl. XX, XXI. She was included in a list alongside Herishef as one of the deities of the town on the stela. The other man is known from his statue Brussels Muscles Royaux d'Art et d'Histoire E. 8063, which was dated to the Nineteenth Dynasty by C. De Wit, `La statue-bloc de Pa-HeryPedjet au musee du Cinquantenaire (Bruxelles E. 8063)', MDAIK 25 (1969), 220-2. A depiction of the dwells in Nn-nsw'. `Hathor, who called was goddess

1312 Cairo JE 94748, which mentionsa great chief of the Ma, called Osorkon, Perez-Die,Vernus,Ehnasya el Medina, 43-4,47,154, fig. Xlla and b doc. 17. For the date see22.1 note 81.

285

1313 known. A further link betweengoddessand Osiris and Hathor of Nn-nsw' is also 1314 town was madein the Hibis temple sanctuary.
Wadjet 1315 in Hibis Nn-nsw' `lady temple the Wadjet was called sanctuary. of

Nbyt 1.32 Wadjet

Bilifya -

Nebyt, Nbyt, was identified as the modern town of Bilifya, located just north of 1316 by Habachi. A number of monuments Herakleopolis, Ehnasya El-Medina, ancient have been found there with inscriptions which link it with the ancient town. They include a statue of Nectanebo II where he was called `beloved of Wadjet, lady of In addition to placing Wadjet in the town, the statue indicates that she had a Nbyt'. 1317 for himself king because with that cults, officiating priests, statue erected temple there, 1318 be Another piece of in a number of temples and this appears to one of them. Nebyt, is likely be block is found in Bilifya to of a mistress who a naming evidence Wadjet. 1319 An altar of Sheshonk I, found at Herakleopolis, mentions a Per-Wadjet, PrW3dt,among other towns of the Herakleopolitan nome, and it was probably the 132 dated Wadjet Nebyt, has been A Nebyt. to the reign at of prophet religious name of in further `lady Hibis Nbyt' She 1.1321 Psammetichus temple the called of was of

13u sanctuary.

1316 Habachi, ZA.S 90,46-9. This identification was accepted also by Gomaa, Besiedlung Mittleren Reiches I, 367, as well as by F. Goma R. Milner-Wollennann W. Schenkel, Mittelgypten zwischen Samalt and dem Gabal Ab Sir. Beitrge zut historischen Topographie der pharaonischen Zeit (Wiesbaden, 1991), 94,221. Yoyotte, RdE 14,93-101, identified the connection between Wadjet and Nebyt and presented much of the evidence used by Habachi, but placed it more loosely in the Herakleopolis area.

1313 I This was amongthe titles of the owner of statueCairo JE 38012, datedto the reign of Psammetichus by L. Habachi,'Edjo Mistressof Nebt (Bilifya, near to IhnsyaEl-Medineh)', ZAS 90 (1963), 49. 13'4 De Garis Davies,Hibis III, pl. 4, reg. III; Cruz-Uribe, Hibis I, 27. 1315 De Garis Davies,Hibis III, pl. 3, reg. III; Cruz-Uribe, Hibis I, 10.

1313 J Yoyotte, 'Nectanebo II comme faucon divin? ', Kemi 15 (1959), 70-4, followed by Habachi, ZAS 90,47. Evidence of other such cults has been found belonging to temples at Behbeit el-Hagara, Heliopolis, Coptos and Memphis among others. 1319 Habachi, ZAS 90,47-8, the monument had not been given a museum number at the time of Habachi's it, Wsr-mart-Rl' belong The to a number of kings stp-n-Rl' survived on which could prenomen publication. but most likely Ramses 11.The goddess is Wadjet judging by the remains of the signs. 1320 The altar is in the Cairo Museum, Habachi, ZAS 90,49. He provided no museum no. 1321 He is known from statue Cairo JE 38012, found at Herakleopolis. The translation of the title is Habachi's as he provided no hieroglyphs for that monument, and the geographical origin was deduced from other titles and names of his relatives, Habachi, ZAS 90,49.

1317 Cairo JE 89076,Habachi,ZAS 90,46-9, pl. VIII.

1322 De Garis Davies,Hibis III, pl. 4, reg. 11;Cruz-Uribe, Hibis I, 25.

286

A secondary cult of Wadjet here is evident from a naos fragment found at Bubastis, with the cartouche of Nectanebo II, where she was called `Wadjet, lady of 1323 in dwells B3stt'. Nbyt, who

133 N3rrf Isis and Nephthys

A prophet of `Isis and Nephthys in N3rrf who has been attributed to the very , indicates Isis Nephthys here that cult the a of and considered, existed at end of period Nareref. 1324 There are clear links between Nareref, the Osiris cult and Herakleopolis, 1325 here include The links frequent two to the natural. goddesses cult which makes a references to `Osiris ofN3rrf in Herakleopolitan funerary material. It has been argued

that Nareref was the cemetery of the latter town, but Gardiner suggested that it could be 1326 This town's ancient connection with Osiris is still identified with Abu Sir el-Meleq. in Herakleopolitan it is in the the situated area, but probably and visible modern name, too far away to have served as its regular cemetery. If Nareref was the site of the major Osiris shrine in the area however, that could explain its prominence in the burial itself. if it the the of cemetery name was not evidence even

1324 Statue found in Ehnasya el-Medina, dated by G. Daressy, `Fragments heracl6opolitains', ASAE 21 (1921), 141-3. It was dated to c. 380-343 BC by Forgeau, BIFAO 84,167,185. Museum location and number unknown. 1325 The connection between Nareref and the mortuary sphere in the Twenty-second Dynasty can be seen depicted 94748, Cairo JE `Osiris N3nf', Pdrez-Die, Vernus, Ehnasya lintel which the on aforementioned doc. 17. block from Another fig. XIIIa Medina, 43-4,155, an Ehnasya tomb, MAE inv. no. 85-174 kept el in the Beni Suef Museum, names a Bn-3ty `justified in N3rrf, mar hrw N3rrf, ibid., 50-3,157, fig. XVb doc. 21. Perez Die, in Libya and Egypt, 123-4, dated to tomb to the Twenty-second Dynasty on the basis that the block mentions a great chief of Pr-shm-hpr-R , king's son of Ramses, Osorkon. This is because Pr-shm-hpr-Rr was founded by Osorkon I, and also because the title of king's son of Ramses appears only to have been used down to the reign of Sheshonk III, while the other tiles held by the man are well attested for the Twenty-second Dynasty. In the Hibis temple sanctuary there were also depictions of Osiris of Nareref, lord of Herakleopolis, on funerary biers, De Gans Davies, Hibis III, p1.3, reg. 2. This shows not only the link between god and place, but also suggests that Nareref was seen as one of the tombs of Osiris. 1326 Gauthier, Dict. Geog. III, 66-7, saw it as the cemetery of Herakleopolis. Gardiner, AEO II, 114*, mentioned that some unpublished coffins and offering tables found at Abusir el-Meleq mentioned Narere& thus making it possible that this was the site of the ancient place. He stressed however, that its links with Herakleopolis appear very strong and that he could not decide which location was the actual one. The same sentiment was echoed by J. Assmann, Liturgische Lieder an den Sonnengott. Untersuchungen zur altgyptischen Hymnik I (Berlin, 1969), 69, who stressed its connections with Osiris and Herakleopolis especially in funerary texts, L. Limme, `Naref , LA IV (Wiesbaden, 1982), 348, and Gomaa, Besiedlung Mittleren Reiches I, 366.

1323 Naos, 49, p1.12b, Habachi,ZAS 90,42. Naos Cairo JE 28571, Roeder,

287

134 f3-it, Sdt - Fayum, Crocodilopolis, Neith

Medinet el-Fayum

Ta-shet, 73-it, was the ancient name for the area surrounding the lake Birket Qarun, while Shedet, Sdt, was the name of its main ancient town, also known as 1327 lies. The cult of Crocodilopolis, situated where modem Medinet el-Fayum now Neith in the Fayum area is known from a series of prophets, some from the same 1328 None of these offices were Fayum family, who were buried at Hawara, a necropolis. held by burial The Shedet. titles the in Ta-shet held being other place, or specified as Neith Ta-shet, belonging to being of on one and a representation specified as prophets in dwells 73-it', `who towards the having cult nonetheless point the epithet monument being located here.

Isis
That Isis had a cult in Shedet is clear from a prophet of `Isis in Sdt', and further inscription Isis Hawara found by an marking one containing at stressed a sarcophagus 1329 A `master of secrets of Isis' probably also officiated in this in 77-. `who dwells t'. 133 in he held. The Isis Sdt by indicated is titles cult of was already other cult, which 1331 Kingdom. New functioning in the

1327 Helck, Gaue, 124-5,Goma,BesiedlungMittleren ReichesI, 395.

1323 The earliest evidence are the canopic jars, with unknown museum location and number, belonging to Neith, father, different but their were prophets of as brothers, mothers, who was the name two same with Petrie, W. M. F. Hawara; Biahmu, andArsinoe (London, 1889), 9,23, pl. IV. The jars were dated to c. 712-664 BC by El-Sayed, Neith 11,451. The brothers were also prophets of `Osiris of T3-Aft'.Another known from a number of ushabtis, including Cairo CG 47573-5, and amulet Cairo CG 12928, which have been dated to c. 664-525 BC by El-Sayed, ibid. 1,42; II, 450-1. Others are the son of the owner of sarcophagus Cairo CG 31154, which mentions Ta-shet in its inscriptions, W. Spiegelberg, Die Demotischen Denkmler I, Die Demotischen Inschriften (Leipzig, 1904), 62, and which was dated to c. 664-343 BC by El-Sayed, ibid. I, 42; 11,451, and the owner, rnhlocation known Petrie, Hawara father, his or number, no museum with sarcophagus of a rwy, and Biahmu, andArsinoe, 22, pl. II, III. The date of c. 480-343 BC was first suggested by Petrie and followed by El-Sayed, ibid. I, 42; 11,451-2. In the inscriptions of the sarcophagus Neith is also called `who dwells in f3-3t', which along with the other titles rnh-rwy held makes it probable that the Neith office was held in the Fayum. A prophet of Sobek and Neith is known from statue Cairo CG 688, dated to c. 380-343 BC by El-Sayed, BIFAO Bulletin du centenaire (81), 313-14,317,320-1. It is probable that the office was held in the Fayum area because the cults of Sobek and Neith are well attested there. See also 4.3.1.1, note 727, for the same monument. 129 He is known from sarcophagus Cairo CG 29315, found at Tuna el Gebel, Maspero, Gauthier, Sarcophages, 87, Forgeau, BIFAO 84,185. See note 755, Appendix 1.25 Cusae and Appendix 1.26 Hermopolis for the date and other titles of the same man. The Isis epithet was found on the sarcophagus of Hr p3, which according to Petrie, Hawara; Biahmu; andArsinoe, 23, pL V, was from the Ptolemaic Period.

1330 StatueCairo CG 688, datedby El-Sayed,BIFAO, Bulletin du centenaire,317,322-3. Seealso above note 1328,and 4.3.1.1 note 727.
1331 This is indicated by papyrus Wilbour mentioning a domain of Isis situated north of the temple of Sobek here, Mnster, Isis, 186.

288

Sekhmet 1332 Oneprophet of `Sekhmet,lady of Sdt' links Sekhmetwith the Fayum.

1.35 Tpy-Ihw - Aphroditopolis, Hathor Atfih

The cult of Hathor at Aphroditopolis had long traditions, with evidence from the That the cult continued in the first millennium, is Middle and New Kingdoms. 1333 held for lady `Hathor, from offices of Tpy-ihw', including evident a number of priestly 1334 headed in A the Hibis temple sanctuary cow goddess master of secrets and prophet. 1335 labelled in this way. was

1.36 Nht, Nht rsyt - The Sycamore, The Southern Sycamore Hathor Hathor was fairly regularly called `lady of the Sycamore', nbt Nht, or `Southern Sycamore', Nht rsyt. This designated a place just south of Memphis. 1336 Evidence 1337 from Old New Kingdoms. her the A reference to to this place survives and attaching included Hathor the temple was on a monument, which has been dated sycamore a of of to the mid to late tenth century BC, and there is a depiction of `Hathor, lady of Nht' on

13 A master of secrets is known from stela London UC 14534, inscribed with year 22 of Sheshonk V, Peet, JEA 6,56-7; Stewart, Egyptian Stelae III, 4-5, pl. 5. Two brothers who were prophets of Neith at the Fayum (see Appendix 134), were also prophets of Hathor of Atfih, and they are known from their canopic jars found at Hawara, Petrie, Hawara, Biahmu, and Arsine, 9,23, pl. IV. They were dated to c. 712-664 BC by El-Sayed, Neith 11,451. Another prophet is mnh-rwy,buried at Hawara, also mentioned regarding the cult of Neith at Fayum, see (Appendix 1.34). The sarcophagus has no known museum no., Petrie, Hawara; Biahmu, and Arsine, 22, pl. II, III. Dated to c. 380-343 BC by El-Sayed, Neith 1,42; II, 451-2. The combination of titles held in the Fayum and this town is unsurprising as the two are close together. 1336 Gauthier, Dict. Geog. IIl, 97, Hermsen, Lebensbaumsymbolik, 77. 'Hathor ofNht rsyt' was included in the Karnak goddesses list, no. 38, Gardiner, AEO II, 124*, Helck, Gaue, 22. 1337 She is called lady of the Sycamore for example, on the Palermo stone entry in year one of Neferirkare, on a stela from Giza with the cartouche of Tuthmose IV, and a number of Old Kingdom royal ladies were prophetesses of Hathor here, Allam, Hathorkult, 5,9,14-15.

1332 He is the grandfatherof the owner of a stela from the CalceolariMuseum,which had ceased to exist when S. Curto, 'Antichit egizie in Verona' Oriens Antiquus 12 (1973), 91-3, fig. 1, recordedit and dated it to c. 664-525 BC on stylistic evidencein combinationwith the nameof a man called Psmtk.Hoenes, Sakhmet,119. 1333 Hathor was called 'lady of Tpy-ihw' on a sphinx of Sobekhotep IV and on statueCairo CG 887, which has beendatedto the Thirteenth Dynasty by Allam, Hathorkult, 92-3. Goma,Besiedlung Mittleren ReichesI, 380-2. The New Kingdom evidenceincludespapyrusHarris I which recordsa list and a cult list in Medinet Habu, inscribedin donation for Hathor of Atfih and the Karnak goddesses VI, Helck, Gaue, 22, Grandet,Papyrus Harris I I, 311, II, 205, Nims, JEA 38,44, the reign of Ramses figg 2.

1335 De Gans Davies,Hibis III, pL 3, reg. VII; Cruz-Uribe, Hibis 1,19.

289

1338 inscription This Tanis. III Sheshonk in built probably at the reign of the portal indicating for Hathor than importance a secondary cult at this rather cult of marked the Tanis. A Serapeum stela mentions her and ihyt-musicians dedicated to Hathor `of Nht 1339 being is interesting It known. to that than Nht' `lady note rather are of rsyt' and form, in Hathor to images these tree were applied cow epithets generally to of applied 1340 This suggests that even if she had headed images of her, such as on the Tanite portal. in longer in the town, that this period under tree study was no goddess started out as a here. her feature cult of an essential

137 Mn-nfr, 7nb-hd, "nh-t3wy, Tnnt - Memphis Sekhmet The Memphite triad was made up of Sekhmet and her spouse Ptah and son in the Nefertum. She seems to have had a cult in the district of Ankhtawy, mnh-t3wy, Middle Kingdom and was venerated in the temple of Ptah at least from the reign of 1341 Karnak Harris I list. In the by Ramses III, as indicated and the goddesses papyrus 1342 is labelled Sekhmet `lady Mn-nfr'. There is of tomb of B3-n-iwty in the Bahria oasis in Memphite including the area, operating and web-priests some evidence of prophets Sekhmet, held of and another of who wrb-priests one who was a prophet and overseer the same titles, but with the wtb-office qualified as belonging to `the domain of Ptah in hwt Pth Memphis', ntr'nb-hd the temple of m n pr (see 4.3.1.6).

7nt `the Valley', determinedwith the desert/foreign-landsign, was the namefor 1343 locating is Sekhmet here. temple a cult to a Memphite necropolis,and there evidence

1338 Statue group Louvre N 436, found in the Memphite Serapeum, J. Vandier, `A propos d'un groupe du Sdrapeum de Memphis conserve au musbe du Louvre', JEA 35 (1949), 135-8, p1. XIV. Pamminger, CdE 69, fasc. 137,26-8,40, argued that the owner of the monument was possibly a grandson of a &t-sw-Nfrtm who was also mentioned on a monument, Cairo JE 45569, with the cartouches of Siamun, and not identical with the High Priest of Memphis with the same name. For this monument see also Appendix 1.35. Montet, Tanis III, 20, pl. IX. 1339 SS 210, attributed to year 20-21 of Psammetichus I by Malinine et. at. Serapeum 1,160-1. Held by the dated by its inscription 4109, 34 SIM to year the of Darius I, Vercoutter, Textes stela of owner of mother biographiques, 78-81. Stela Louvre N. 428, Chassinat, Rec. Trav. 25,52-3, which was allocated a 1340 That the cow headed form was prominent at Nht rsyt was pointed out and amply evidenced by Berlandini, BIFAO 83,33-50. The evidence included for example, statue Leiden D 36, dated to the reign of Ramses II, Cairo CG 591 and 581, dated to the reign of Ramses II and Brooklyn Museum NI 351315, dated to the reigns of Merenptah or Ramses III, all dates given by Berlandini. 1341 M. Sandman-Holmberg, The God Ptah (Lund, 1946) 188. Helck, Gaue, 22, Grandet, Papyrus Harris I I, 283-4, Sandman-Holmberg, Ptah, 189. Hoenes, Sachmet, 109-13, also mentions a lot of material which ties Sekhmet to Memphis.

probabledateof year 34 of Darius I by PM 1112.2,802.

1342 Fakhry,Bahria I, 80. 1343 Gauthier,Dich Geog.1,86.

290

A fragment of a monument carrying the cartouches of Amenemope, found at Mit Rahineh, shows the king offering to Sekhmet `at the head of the Valley', tp 7nt.1344 A Sd-sw-Nfrtm Ptah, was a prophet in the temple of the goddess son of the High Priest of here.1345 The connection with Memphis is clear as he and the other members of the family held many titles connected to Memphis. The `temple of Sekhmet the great, at the head of the Valley', pr Shmt r3t tp 7nt, was also mentioned on a Serapeum stela.1346 `Sekhmet tp 7nt' was included in a list of cults in the Edfu temple, as was `Sekhmet in her Valley', m int.st, which presumably referred to the same cult, in an Abydos deity 1343 Egypt in 7nt, but as all of the above Middle list. 1347 Speos Artemidos was also called identification is have Memphite that associations, more likely. examples other Bastet Bastet was designated as a goddess of Memphis in the Karnak goddesseslist and 1349 is rnh-t3wy'. rnh-t3wy `lady the name of the Memphite the of was often given epithet 1350 She was given this epithet on a figurine of the goddess, found in the necropolis area. buried with the Twenty-first Dynasty kings in the funerary goods of Wn-d-b1w-n-dd, temple enclosure at Tanis, and prophets and servants were attached to her here (see 4.3.1.7). 1351 A statue fragment with the cartouches of Psammetichus II and the Hibis 1352 lady her `Bastet, mnh-t3wy'. temple sanctuary also called of Isis

There is plentiful evidencefor the cult of Isis at Memphis, and a number of different cults havebeenidentified, even if no physical remainsof the templessurvive. Oneof the earliestpiecesof evidencefor a substantialtemple of Isis at Memphis, which is Period, Herodotus', Histories Book II, 176, into Graeco-Roman the continued

'344The monument was published without giving any museum location or number by Gauthier, ASAE 22, 204-5. 1345 Statue Cairo CG 741, Daressy, Rec. Trav. 18,46-8. Maystre, Les grands pretres de Ptah, 165-7,35860. Pamminger, CdE 69, fasc. 137,35. The High Priest lived during the reign of Sheshonk I. 13" On the stela is mentioned a man who was a prophet of the statues Nectanebo II, of stela Louvre N. 328, Chassinat, Rec.Tray 21,69-70. 1347 Gauthier, ASAE 19,203. H. Kees, 'Eine Liste Memphitischer Gtter im Tempel von Abydos', Rec. Tray 37 (1915), 72.

134" Gauthier,Dict. Geog.I, 87. 1349 Sandman-Holmberg, Ptah, 188. Helck, Gaue,22.
130 H. Altenmller, `Anchtaui', L I (Wiesbaden, 1975), 266-7. 1351 For the figurine: Montet, Tanis II, 78, fig. 27 on page 74, Montet's object no. 727. Additional to the prophets and servants mentioned in 43.1.7 are two prophets known from SS 50, which was dated to year 37 of Sheshonk V by Mariette, but that date may be too high according to Malinine et. al. Serapeum I, 467.

1352 WaltersArt Gallery, Baltimore inv. 22.198, Steindorff, WaltersArt Gallery, 52, pl. XXVI. De Garis Davies,Hibis III, pl. 3, reg. IV; Cruz-Uribe, Hibis 1,13.

291

1353 A statue which names its by Amasis there. description of a large temple of Isis built dedicator as one who is venerated before `Isis, lady of rnh-t3xry', also places Isis in the Memphite necropolis. 1354 A specific form of Isis at Memphis was `Isis of (the colour of) lapis lazuli', hsbdt, and three prophets of her are known from Memphite material, including a 1355 Two of the men held other Serapeum stela from the reign of Amasis and sarcophagi. Memphis, that this temple the linking to of them suggests goddess which titles priestly 1356 lapis lazuli Memphis be between The located and can also too. connection there was 1357 lapis lazuli'. `Amur-Re Siamun in true to in the of of temple reign erected seen a 1358 is Tjenenet, Isis Tnnt. Evidence had A Memphite cult centre which a cult of is by Amasis, dated the includes cartouche of which goddess a on a stela, of this cult II, depicting Psammetichus in Tnnt', two dwells `Isis one prophets another who called 1359 in listed She the Tnnt', foremost sanctuary `Isis was also player. a sistrum and of of 1360 is in deciding difficulty Leahy there As Hibis some out, temple. pointed of the is in fact Tnnt' `foremost here the extended name of translated of not as whether the title 1361 inscription in Philae. for it Ptolemaic a at the site, hnt-tnnt, the writing used

have his Herodotus' to for disbelieving the claim personally visited area, as there are no strongreasons Upper Egypt. fewer than that Lower Egypt of mistakes significantly carries accountof BIFAO 84,184. 1354 StatueBerlin 14765,datedto c. 525-404BC by Forgeau,

1353 Rawlinson, Bowden, Herodotus The Histories, 213. W. M. F. Petrie, J. H. Walker, Memphis I (London, 1909), 3. Lloyd, Herodotus Book 11,Introduction, 72-5,218-9; Herodotus Book II, Commentary 99-182,218-19. He was quite likely to have seen it with his own eyes because, as Lloyd emphasised,

fourthdated beginning Memphis to the D8, Louvre to and of the third centuries attributed sarcophagus datedto c. 380-343 BC, both dated Cairo CG 29308, found at Saqqara, BC, the other from sarcophagus by Yoyotte, ibid. 117-19.Forgeau,BIFAO 84,181,185-6. 13-"6 Yoyotte, RdE 15,117-19.

1355 Louvre 365, dated to the reign ofAmasis on the basis of find-spot and stylistic comparison with other Serapeum stelae of that date, Vercoutter, Textes biographiques, 27-8, J. Yoyotte, `Etudes giographiques H. Les localites meridionales de la region memphite et le "Pehou d'Heracldopolis"', RdE 15 (1963), 118. The other two were prophets of `Isis, of / with head of lapis lazuli', hsbdt tp. One is known from

135? The evidence for this temple is two lintels surviving with the cartouches of Siamun, who was also lintels Cairo JE 40033 Copenhagen lapis lazuli', Ny Carlsberg Amun `beloved true and of of called Glypothek A 746, Maystre, Les grands pretres de Ptah, 163-4,351-4. See also below, Mut at Memphis, for this monument. 1358 The evidence for this cult was collected by Leahy, in Egyptian Religion of the Last Thousand Years I, 382-7. 1359 Stela Cairo T. 23.1024.2, where she is represented along with `Ptah foremost of Tnnt', a donation hnt Ptah 2984, `Isis EES tnnt' are depicted with and on which the excavation number stela with Psammetichus II, and the prophets are known from Serapeum stela 4033, dated to year 34 of Darius I, and has hnt been dated first by BC Leahy, in Ptah `Isis to the tnnt' who century and of player a sistnun Egyptian Religion of the Last Thousand Years I, 377-80,3 82-3. The prophets were also mentioned by Forgeau, BIFAO 84,184.

1360 De Garis Davies,Hibis III, pL 3, reg. IV; Cruz-Uribe,Hibis I, 14. Leahy, in Egyptian Religion of the Last ThousandYears1,383. '' Leahy, in Egyptian Religion of the Last ThousandYearsI, 383-4.

292

The mothers of Apis, the sacred cows who bore each Apis bull, were considered (see 4.3.6). Any Memphis had form Isis one of these cults may have cult at a and a of had the temple Herodotus referred to, or he may have encountered another major temple 1362 of which no other evidence survives. Mut

in Karnak list in Memphis Mut was connected the goddesses and with an inscription in the temple of Seti I at Abydos sheis called `foremostof the temple of Ptah'.1363 This epithet definesher in the Hibis temple sanctuaryand in a prophetess 1364 Sincethe Hibis representations title. are groupedtogetherwith other divinities linked to Memphis it is probablethat this temple of Ptahwas located in the Memphitearea.A her to the site by fragmentfrom a temple erectedin the reign of Siamunfurther connects lord heaven, Ptah, lapis is her 'Mut, temple the of of master of upon who naming
1365 The mother and two of the wives of the High Priest lazuli', hry-tp pr Pth nb pt hsbd. 1366 Sd-sw-Nfrtm, I, Mut. Kitchen were prophetesses of of Memphis under Sheshonk Great daughters Chief Ma King the that the of a were of and a who argued wives, from latter lady from Memphis, Tanis. is It did the and was originate not respectively, therefore possible that they held their offices elsewhere, particularly as Tanis had a in Memphite family, However, Mut the the of connection view of and cult. prominent the fact that all three ladies, from different places, held the office it is quite likely that 1367 belonged Mut there. the cult Hathor A small number of references link the cult of Hathor to Memphis. The Karnak 1368 dwells in `Hathor, Mn-nfr'. funerary list includes A to who a reference goddesses
'362 Bergman,Ich bin Isis, 241-51, mentionedmany of the abovetemple cults to Isis at Memphis and discussed them,without him either being able to decidewhich, if any of them,wasthe templementioned by Herodotus.

3 Helck, Gaue, 22. Gardiner, AEO II, 125*. Roberts, `Cult Objects of Hathor', 99, pl. 62. This and the following evidence for 'Mut, foremost of the temple of Ptah' and the prophetesses were also discussed by Yoyotte, Ecole pratique des hautes etudes, V section, sciences religieuses 89,72-3, who placed this cult at Memphis. 1364 De Garis Davies, Hibis III, pl. 3, reg. V; Cruz-Uribe, Hibis I, 14. The prophetess is Dd-B3stt-tw. s-rnh and is known from a fragment of a monument with unknown museum location and number and date, G. Daressy, `Fragments Memphites', ASAE 20 (1920), 170-1. 1365 Lintel Cairo JE 40033, which carries the cartouches of that king, Petrie, Walker, Memphis I, pL XXXI, Maystre, Les grands pretres de Ptah, 163-4,351-3. See also Appendix 134 for the same monument. 1366 Statue Cairo CG 741, Daressy, Rec. Trav. 18,46-8. Maystre, Les grands pretres de Ptah, 165-7,35860. Kitchen, 77111,113-15.Pamminger, CdE 69, fasc. 137, followed Kitchen. 136? Yoyotte, Ecole pratique des hautes etudes, V section sciences religieuses 89,73, was of that oinion.

13" Karnak list no. 39, Gardiner,AEO II, 125*, Helck, Gaue,22.

293

1369 for Hathor. Even a musician of the temple of stela found at Memphis was erected though the text does not say so explicitly she presumably held office in the area. A Serapeum stela, dated to year two of Nepherites I, mentions `Hathor of the Walls', 7nbw, which most likely refers to Memphis, because a frequently used name for Memphis was `the White Walls', Hd tnbw. 1370 Neith 1371 in in first Memphis Old Kingdom. Later Priests of Neith the appeared evidence for her cult is a fragment of a cylinder-seal naming `Neith, north of the Wall', 1372 donated Memphis. Amasis `Neith, is likely tnb, to to to a naos refer who which mht dwells in the house of the k3 of Ptah', hwt k3 Pt,, which is likely to be situated at Memphis. 1373

Nut
Two known prophets dedicated to Nut are recorded on Serapeum stelae (see 4.3.1.3). One of the men was a prophet of Apis and the other monument abounded with it likely held in this area. Memphis that the to makes office which was references

1.38 S3hw-R, Sht-Re-The Sekhmet

Sahure temple of at Abusir mortuary

A cult to Sekhmet grew up in the southern part of the mortuary temple of Sahure 1374 had declined. The developed king Abusir, the cult the probably of at after cult in the goddess the temple. Evidence of the cult exists around a wall relief or statue of from the reign of Amenhotep III and it appears to have been maintained through to the Ptolemaic Period. 1375 Among that material was a stela fragment, which named a man prophet of `Sekhmet of S3hw-R", and pieces, which Borchardt dated to the `Late
1369 Unknown museum location. Dated to c. 712-664 BC by Petrie, Walker, Memphis I, 31,54, pl. XXV. 137 Stela SIM 4114, dated on the basis of compositional and epigraphic similarities with a Serapeum stela with that date by Vercoutter, Textes biographiques, 100-3. Vercoutter also suggested the identification of inbw, ibid. 103, n. G. 1371 El-Sayed, Neith I, 39. Examples are a priestess of Neith from the reign if Chephren, known from her mastaba at Giza, EI-Sayed, Neith II, 240 and another priestess dated to the Fifth Dynasty, known from her mastaba at Saqqara, EI-Sayed, Neith II, 253. 1372 The museum location and number of the seal is not known by the present author, and the location of `north of the Wall' and the date of the mid seventh to mid sixth centuries BC were both suggested by ElSayed, Neith 1,39-40; II, 487.

1375 Borchardt, S'aThw-Ref 1,121-9, Hoenes, Sachmet, 113-18, Sadek, Popular Religion in Egypt, 29-34. There is evidence of a cult to Sekhmet S3hwRewith the cartouches of Amenhotep III, Tutankhamun, Ay, Horemheb, Seti 1, Ramses 11and Merenptah, and Borchardt suggested that the cult may have started already in the Middle Kingdom but provided no evidence for why that would be the case.

1373 NaosCairo CG 70010, with the cartouchesof the king, found at Saqqara,Roeder,Naos, 37, EI-Sayed, Neith1,41; II, 415. 137L. Borchardt,Das Grabdenkmaldes Knigs S a3hw-Re''I (Leipzig, 1910), 101-5.

294

Period', were included in the votive material dedicated to Sekhmet found on the site. A known (see S3hw-R" `Sekhmet father of are and a prophet of prophet and god's 1377 1376 Serapeum She was also mentioned on a 4.3.1.6). stela-

1.39 rbwy-ntrw - The Horns of the Gods laut 1378 Giza. in 'Mut, foremost of rbxryThe location of this town was the vicinity of 1379 list. domain, A I donation Harris the in is of pr, the papyrus mentioned ntrw' 1380 from Serapeum. the is here group-statue a stelophorous on mentioned goddess Vandier viewed this statue, with its clear Memphite context, as additional evidence for 1381 A being town. that rbwy-ntrw likelihood prophet and an overseer near situated the of 1382 known. foremost rbwy `Mut (W), 4), imy-r of ntrw', are also of of singers, 1383 list. The label is This town was linked to Mut in the Hibis temple sanctuary female falcon head the images, other a with a a plinth, on a cat one of placed over two Figure disk (2.9.1 45). The label White Crown and uraeus and a sun combined with and but both, is image, headed falcon to there probably as no other to the certainly refers label for the cat. It is clear from this that a cult centre was not restricted to a single feature of iconography for its deity.

1376 In addition to the prophet and god's father mentioned in 43.1.6, another prophet is known from Serapeum stela Louvre N. 413, attributed to year 34 of Darius I by Chassinat, Rec. Trav. 23,90-1, a dating followed by Hoenes, Sachmet, 118.

tan Gauthier, Dict. Geog. I, 140-1, placed it somewhere between Memphis and Heliopolis, but Yoyotte, Ecole pratique des hautes etudes, V section, sciences religieuses 89,73-5, managed to pinpoint the location further. He also presented the evidence listed below of the cult of Mut here.

1377 SS 187,datedto the end of the Twenty-fifth to beginningof Twenty-sixth Dynastiesby Malinine et. 1,142-3, Hoenes,Sachmet,118. al. Serapeum

1330 Statue group Louvre N 436, found in the Memphite Serapeum, J. Vandier, `A propos d'un groupe du Serapeum de Memphis conserve au musee du Louvre', JEA 35 (1949), 135-8, pl. XIV, R. EI-Sayed, 'Un document relatif A une famine de pr@tres contemporaine de la XXIe dynastie, Memphis d'apres la statue Caire CG. 667', BIFAO 80 (1980), 195. Pamminger, CdE 69, fasc. 137,26-8,40, argued that the owner d-sw-NJrtm lived during the reign of Siamun. who of a. a grandson the possibly was of monument 1381 Vandier, JEA 35,136. 1312 The prophet is known from SS 54, which was dated to c. 945-712 BC on the basis of stylistic comparisons with other stelae dated by their inscriptions to that period by Malinine et. al. Serapeum I, 50. The overseer is known from stela Louvre inv. 679, which was allocated to the first Apis of the TwentySee 43.1.8. Trav. 21,64-5. Chassinat, Rec. Dynasty by also above sixth

13" Helck, Gaue,23, Grandet,PapyrusHarris 11,311; 11,205-6.

1313 De Garis Davies,Hibis III, pl. 3, reg. IV, Cruz-Uribe,Hibis I, 13.

295

1.40 Giza
Isis The temple of `Isis, mistress of the pyramid', at Giza is unusual in that it is a from to temple the period under a goddess surviving minor reasonably well-preserved Cheops foot is the It the of subsidiary pyramids one of of at Giza, and study. situated at 1384 Twenty-first from Dynasty. The burial of a man, the there is evidence of this cult in indicates BC, 945-712 dated temple has been the that it was to a room of c. who 1385 found funerary in Fragments in the temple area of goods expanded that period. 1386 buried here. individuals The chapel of indicate that a number of other were also Harbes, which has been dated to the reign of Psammetichus I, in the court of the temple, held for family `Isis, by office who a mistress of the pyramid' carries a series of graffiti The time range of these prophets is from the building of the (see 4.3.1.1 note 720). 1387 dedicated Serapeum Darius, in 34 least down them of to as one a stela of year chapel at that year. Isis was given the epithet `lady of Rst3w' in the central hall of the tomb of Try at Rostau was a name Giza, which hints at another cult of Isis in the Giza necropolis. 1388 for an area in the netherworid, for the Giza necropolis, and for the necropolis in 13sv indicates This therefore another temple cult of the goddess in either general. epithet the necropolis area or, more likely, marks her role as a carer for the dead buried there.

1384 The evidence includes columns Cairo T. 16.2.25.7, and Boston Museum of Fine Art exp. no. 27-71276, with the cartouches of Ramses II reused during the reign of Amenemope, lintel Cairo JE 4748 with the cartouches of the latter king, and tomb lintel Cairo JE 4747, belonging to a god's father of `Isis, [mistress] of the pyramid' and containing the cartouches of PsusennesI, Zivie-Coche, Giza, 27-8,47-52, 59-62,67-9. `assThis argument was put forward by Zivie-Coche, Giza, 83-4,270-1, who dated the man, BpJs, who was a great chief of the Ma, found in coffin Boston Museum of Fine Art exp. no. 26-1-88, on the basis of his titles and other material belonging to him. 1386 Zivie-Coche, Giza, 271-2. 1311 The chapel was dated by Zivie-Coche, Giza, 159. 13n El-Sadeek, Necropolis at Gizeh, 49,254, pointed out that this epithet was not connected with Isis in any other contemporary monuments, and erroneously argued that this epithet marked the form Isis took at Giza before she became `mistress of the pyramid'. Zivie-Coche, Giza, 293-7, especially 296-7, however, showed that the epithets were separate, and in fact contemporary, as the use of the latter started significantly earlier and carried on beyond the period to which the former has been dated. 130 Gauthier, Dict. Geog. III, 127, L. H. Lesko, `Ancient Egyptian Cosmogonies and Cosmology', in B. E. Shafer (ed.), Religion in Ancient Egypt, Gods, Myths and Personal Practice (London, 1991), 119-20.

296

1.417wnw - Heliopolis Isis The cult of Isis at Heliopolis is suggested by a small number of monuments. 1390 Isis. The These include a Heliopolitan sarcophagus whose owner was a prophet of location of the tomb makes it possible that he served the goddess somewhere in the her between A town. This the Heliopolis. and a connection prophet suggests region of here because Osiride hwt-rhyt', `Isis sanctuary and situated an probably was which of of 1391 The Hibis temple sanctuary had a he also held titles relating to Heliopolis, is known. deities labelled belonging to Isis as of a number with grouped representation of This further suggests a link between her and the town. Heliopolis. 1392

Nephthys, Wadjet and Bastet

In the Hibis temple sanctuary there are depictions of both Nephthys and Wadjet images had Bastet 7wnw' `lady two of them while epithets of as with epithets qualifying 1393 One is called `mistress of the Heliopolitan nome' and the linking her to the place. hwt bnbn. bnbn-stone', Both in in dwells these `who the temple the of of appear a other deities Cruz-Uribe tied to that town. pointed out of other register containing a number bnbn Htpt, determinative the thus placing the goddess it is the as of to that possible read in that town situated in the vicinity of Heliopolis (see below). The connection between Bastet and Atum, one of the main gods at Heliopolis, explains how she came to be associated with this place.

Mut
A cult of 'Mut, who is under her brother', Mwt hrt sn.ti/s, of which there is (see 2.9.1 3.9.1) in Hibis temple elsewhere and and the sanctuary was evidence 1394 Yoyotte damaged Heliopolis in that the text the pointed out area. probably situated in instances Heliopolis, a number of other and when the preceding this mentions Heliopolitan deities, was grouped with this she epithet which goddess was given

1390 Sarcophagus Cairo JE 57478, found in a Heliopolitan tomb, and dated to the mid-seventh to mid-sixth centuries BC by Forgeau, BIFAO 84,167,183. 1391 Statue Berlin 7737, his titles and the nature of the hwt-rhyt were discussed by Yoyotte, BIFAO 54,8791. Dated to the period before the beginning of the Ptolemaic era by Forgeau, BIFAO 84,187. 1392 De Garis Davies, Hibis III, pl. 2, reg. VIII; Cruz-Uribe, Hibis I, 6.

1394 The other evidence includes a representation of the goddess given this epithet in a temple relief from Ecole pratique des hautes etudes, i Yoyotte, Ibada, Sheik Ramses II the temple of at section, sciences religieuses 89,61-70.

1393 Both are found closeto eachother in the sanctuary,De Garis Davies,Hibis III, pls. 2, reg. VIII, 3, reg. VI; Cruz-Uribe, Hibis 1,6,16.

297

1395 indicatesthat this cult was situatedthere. A prophet of Mut in Heliopolis is also 1396 in known, and he probably officiated this specific cult of the goddess.
Hathor S-dsr' in included Hibis list lady the temple `Hathor, sanctuary was and of 1397 in Heliopolitan the area. marks, as Yoyotte showed, a cult Tefnut Tefnut and her brother Shu were closely connected with the solar theology of Heliopolis from an early age, as the first children of Atum (see 3.5.1). There is however, from here A the the temple goddess period under of study. cult scant evidence of a from Heliopolitan is it known Tefnut tomb, Shu making a possible that and prophet of 1398 Another piece of evidence is an `initiate into the secrets in held there. this office was the temple of Shu and Tefnut' (see 4.3.1.4). Other titles held by the man and his indicate deities Heliopolitan the that this mentioned on monument, relatives, and other office was held there. Nut A cult of Nut at Heliopolis is known through a man who was a prophet of the 1399 had This in Heliopolis. Nut domain that the shows she a temple, and that of gods of it was substantial enough to house other deities.

1.42 Htpt Hathor

1400 just Heliopolis. Gauthier suggested Htpt was most likely situated north of that it may evenbe a quarterof Heliopolis where a cult of Hathor was located.Hermsen
1395 The other evidence includes the aforementioned temple of Ramses II at Sheik Ibada and a Bubastite inscription from the reign of Osorkon I, Yoyotte, Ecole pratique des hautes etudes, V section, sciences religieuses 89,65-9. 1396 Come Museum 28, dated to the reign of Nectanebo II by De Meulenaere, CdE 35, fasc. 69-70,93. For this man see also below Appendix 1.41, Nut. 1397 De Gans Davies, Hibis III, pl. 4, reg. III; Cruz-Uribe, Hibis I, 27. Gauthier, Dict. Geog. V, 129, Ecole but Yoyotte, in Memphite area, pratique des hautes etudes, V section, sciences placed the site the in it the vicinity of Heliopolis. The evidence he presented included 89,63-5, that was showed religieuses Sd. lady for `Hathor, temple of r', among the Heliopolitan building work performed by May erected a C Louvre 94 II, Ramses stelae and Cairo T. 14.10.69.1, and a Medinet Habu ritual on recorded under scene in which she was placed alongside Re-Harakhte, Iusaas and Nebhotep, all Heliopolitan deities, and `Atun3, heliopolitan ruler of the Two Lands'. 1398 Tomb Cairo JE 38824, Vernus, Athribis, 76-9. Montagno Leahy, Leahy, JEA 72,140-1. For the date see 4.3.1.4 note 740. 1399 The man was also a prophet of Mut in Heliopolis, known from Come Museum 28, dated to the reign CdE fasc. 35, 69-70,93. For this office see also 4.3.1.3. by Meulenaere, Nectanebo II De of

1400 P. Montet, Geographiede I'Egypte ancienneI (Paris, 1957), 162, Gauthier,Dict. Geog.IV, 145, 78. Yoyotte, BIFAO 54,95 note 5, Hermsen,Lebensbaumsymbolik,

298

in htpt to that Egyptian addition marking and meant vulva also the that word out pointed fertility Htpt' the `lady her aspects of location emphasised of cult of a geographical in Ramesside statue, papyrus Harris I, and a Hathor. She was given this epithet on a '402 1401 Metternich A the She this list. stela. on epithet Habu given Medinet was also cult including Htpt, Hathor to chamberlain, of attached were offices priestly of number 4.3.1.5). (see fhyt-musician Gold, and servant of

1.43 Shm /Shnt - Letopolis, Ausim'403 Wadjet and Isis

be district, `of Isis the Shnt' to `Lady said was p3 Wadjet was called while of 1404 Hibis in temple sanctuary. Shnt' the ww, of
1.44 Rhs3w Sekhmet Sekhmet was attached to this town in the Piye stela through one of the chiefs Pr-Shmt-nbt-Rhs3w', through `h3ty-e being also a man Piye and of to surrendering 1405 The lady Rhs3w'. town was probably `Sekhmet, of holding the office of prophet of in Letopolis Piye's follows it Ausim, after straight Letopolis, as modern situated near Sekhmet between this was also made on one of and The list of rulers. place connection 1406 Karnak. Mut from temple the at lioness III Amenhotep statues the

1.45 Sat Sekhmet Sat, Sat, was in the vicinity of Letopolis and connected with Sekhmet. This is

being Rehesau, the from prophet also attachedto the known with the samematerial as
1401 Gauthier, Dict. Geog. IV, 145. Grandet, Papyrus Harris I I, 257; II, 111-12, ns. 451,452. Montet, Geographie I, 161. Nims, JEA 38,45, fig. 3. 1403 The town which the Greeks called Letopolis and which has been identified with modem Ausim could be written either as IUm, Shm or Shn(t) in ancient Egyptian, F. Goma, 'Letopolis', LA III (Wiesbaden, 1980), 1009. 1404 Both are depicted in the same place in the reliefs, De Garis Davies, Hibis III, pl. 5; Cruz-Uribe, Hibis I, 40. 1405 The prophet is known from his statue Berlin 14460, which W. Spiegelberg, 'Demotische Miscellen', Rec. Trav. 30 (1908), 151-4, dated to the Ptolemaic Period. Piye stela, Cairo JE 48862, Lichtheim, Literature III, 78. Reference to the former of these monuments was made by S. Sauneron, `Melanges', Kemi 11 (1950), 120-3, who located it in the Ausim area. Both monuments were mentioned by Hoenes, Sachmet, 107-8, and Goma, Die Libyschen Frstentmer des Delta, 50-1, who agreed with that location. '406Hoenes, Sachmet, 107-8.

1402 Badawi,ASAE 54,168. Montet, GeographieI, 170.

299

belonging h3ty-r Piye Pr-Shmt-nbtS3t', lady to the `Sekhmet, stela also and of cult of S3t(seeabove,Appendix 1.44).One additional prophet is known for Sekhmetof Sat.'407
1.46 Pr-Hwthr-nbt-mfkt Hathor The hieroglyphic name of this site clearly marks it's connection with Hathor, as it means `the house of Hathor, lady of turquoise'. The name was sometimes abbreviated laos Mfkt. There is evidence of activity in the reign of Ramses II in this town, and a to 1409 Period. during Ptolemaic Evidence for the cult built the temple to the goddess was between these periods includes a donation stela for Pr-Hwthr-nbt-mfkt, and its inclusion Abu-Billo Kom -

in the adoption stela of Nitocris as a source of 100 deben of bread for the newly 1410 in but it have is been It the text the temple may stated well not appointed god's wife. A Hathor the small number of temple officials are also that provisions. of supplied known (see 4.3.1.5).

1.47 Km-wr - Athribis, Tell Atrib

Isis Evidence of Isis of Athribis exists from as early as the New Kingdom. 1411 An listing II, deities Nectanebo inscribed in the the possibly of Athribis for of reign altar 1412 links her to the town. whom Nectanebo H performed works, contains a reference that She is called Isis 'in73t-ntr, ' which is likely to have been either a chapel in or a part of

1407 The prophet is known from stela Vienna 153, Sauneron, Kemi 11,120-3. The date of this stela is unclear. 1409 PM IV, 67-8. The evidence consists of blocks with the cartouches of Ramses II, and blocks from the Ptolemaic temple reused in later buildings. 1410 Stela Cairo JE 30972, inscribed in year 19 of r3-hpr-Re Sheshonk V, G. Maspero, `Sur deux steles (1893), 15 84-5, Meeks, in State and Temple Economy II, 670, Trav. Rec. decouvertes', recemment Goma, Die libyschen Frstentmer des Deltas, 27-8. Nitocris stela line 25, R. Caminos, 'The Nitocris Adoption Stela', JEA 50 (1964), 76,92. The stela gives the name of the place as Pr-Hwthr-mjk but it is clear that it is the same place. Helck, Gaue, 157. 1411 Including a piece with the cartouche of Merenptah, P. Vernus, Athribis, 459. Mnster, Isis, 185. 1412 The altar is Turin Museum, 1751, L. Habachi, 'A Statue of Bakennifi, Nomarch of Athribis during the Invasion of Egypt by Assurbanipal', MDAIK 15 (1957), 75-6. Vernus, Athribis, 122,130-3, argued that all the deities included on the altar were worshipped at Athribis, some, such as 'Nekhbet ofNhb' were in with a statue present a temple court. As it did not include all the most only cults maybe secondary Kemwer for he deities town, the such as example, suggested that the reason for their of prominent inclusion may have been that Nectanebo II had either restored or removed their chapels or statues.

1408 Limme, CdE47, fasc. 93-4,100-1.

300

1414 date. A 1413 Km `lady prophet is of similar statue on a She also called wr' of Athribis. 1415 here. had temple from that cult the a from she suggests known site, Isis, a statue of Neith, Hathor, Nut and Wadjet Neith II `lady Nectanebo the names of cartouches The aforementioned altar with 1416 dwells `who Hathor Km iw? in Km-wr', one calls and wr, m of the island / horizon? is Km 1417 Hathor Neith both written with a nomeIn wr and in Km wr'. the casesof in in have been likely to the belonged to situated main are but they temples the sign, Wadj Hwt-Nwt' `in this the altar, while et on epithet town of the nome. Nut was given 1418 in is It temples these that were situated possible was said to be `in Hwt-W3dt'. Athribis, even though it is not stated clearly, as the altar was set up there. Sekhmet formula di in htp included the in Km dwells on a nsw `Sekhmet who wr' was 1419 to the town. the also attached was it is goddess that of a prophet possible stela and Earlier links between goddess and town come from a Karnak lioness statue and an obelisk of Seti 11.1420

1.48 13-Jnwt-n-inb-hg' Wadjet T3-4nwt-n-inb-hd `The granary of `White Wall", was suggestedto be located in 1421 for between The Yoyotte. by a connection evidence the area near Saft el-Henna in donation donation this town from stela, recording a Wadjet and this place comes a deities it however, does The to Horus. her specify which depicting was not stela and and made.

deities inclusion 1413 the based of of this place among the 15,76, this on MDAIK argument Habachi, for by Kemwer at Athribis. Amasis CG 70011) (Cairo in erected Athribite gods also the naos 1415 Statue Cairo JE 46341, dated to the end of the fourth century BC, Jelinkov-Reymond, Djed-Her le Sauveur, Forgeau, BIFAO 84,185. For the date see 2.2.2 note 109.

1414 StatueBM 121, datedto the Thirtieth Dynasty by Vernus,Athribis, 185-6.

1416 Habachi,MDAIK 15,76, translatedisland while Vernus,Athribis, 121,124,127, rejectedthat and he is island hieroglyph the it horizon, provided an sign. though even translated as 1417 Habachi,MDAIK 15,76, Vernus,Athribis, 121,122. El-Sayed,Neith I, 47; II, 483 n. 2, regarding Neith.

1418 Habachi, MDAIK 15,76, mistakenly read the former as Hwt-lb, Vernus, Athribis, 121,125. 141'Stela Carlsberg AE IN 895, dated to the reign of Psammetichus I, on the basis of stylistic comparisons 92-3,459. The is by Vernus, Athribis, BM date, Serapeum other reference that on statue of stelae with 121, mentioned above, on which Isis is called `lady of Km wr', ibid. 185-6,459. Vemus pointed out that the office may also have been held at Memphis. 1420 Vernus, Athribis, 31,458-9.

1421 of Tefnakht, Yoyotte, Kemi 21, The stelawas in the Michailidis Collection and carriesthe cartouches 37-40, figs. 1-2.

1101

1)

1.49 Pr-Spd, Hwt-nbs - Saft el-Henna Isis and Hathor

Isis and Hathor are both connectedwith Saft el-Hennaon the naosdedicatedto Isis was qualified with the Sopdu,the main deity of the town, by Nectanebo1.1422 `who is Hathor Hwt-nbs'. This in Hwt-nbs', dwells `who was called upon while epithet for Pr-Spd, town, the commonly was more called which or was either anothername 1423 designated a specific district or temple there.
1.50 Pr-B3stt - Bubastis, Tell Basta Bastet The name Bubastis marks it as a cult centre for Bastet, as the meaning of Pr1424 The name was often written without the pr. She was B3stt is `the House of Bastet'. Old Kingdom, featured in the deity this as the as early as she place main probably in here Pepi 1.1425 Her in in the temple the reign of continued cult erected prominently the area in the New Kingdom, as indicated by a funerary stela found at Bubastis, 1426 lady father `Bastet, form B3stt'. A of of a corrupt god's of mentioning a singer and 1427 in list in Bastet Harris I. A is the Bubastis; Brst, named as a cult centre of papyrus burials Dynasty from Twenty-first the at Tanis names her `lady of small statuette There are actual remains of a temple of Bastet at Bubastis, which was begun B3stt'. 1428 The temple was further embellished by Osorkon I and completed by Osorkon 11.1429 during the reign of Nectanebo II, and his cartouches appear frequently in the temple 1430 area.

A numberof donation stelaemark the continuation of the cult betweenthesetwo in Takelot II, Pami, Sheshonk V, including the of reigns erected and ones periods,

1424 Goma, Die libyschen Frstentmer, 126. 1425 Habachi, Tell Basta, 41. 1426 Habachi, Tell Basta, 10 1-2. 1427 Grandet, Papyrus Harris!!, 311; II, 205. 1428 Montet's no. 722, Montet, Tanis II, 77, fig 27 on page 74. 1429 In the so-called festival hall of Osorkon II she features prominently, Habachi, Tell Basta, 60, and the main temple was dedicated to her, Naville, Bubastis, 47. Naville erroneously stated that this was the first time the goddess took the most prominent role in the cults of the city, a statement that is convincingly disproved by Habachi, Tell Basta, 109-14.

1422 Naos Cairo CG 70021, Roeder,Naos, 70,87,161,164. 1423 Gauthier,Dict. Geog.IV, 80-1. F. Goma,'Saft el-Henna', L V (Wiesbaden,1984),351-2, pointed out that it was a namefor the town as well asthe main sanctuaryof Pr-Spd.

1430 For examplein the easternpart of the temple, Habachi, Tell Basta, 73,88.

302

Shabaka.1431 The adoption stela of Nitocris mentions that the `temple of Bastet lady of Bubastis', Pr B3stt nbt B3stt, gave 100 deben of bread for the provision of the god's 1432 functioning during This the reign of the temple that was still shows wife. Psammetichus I. Further evidence for this cult is provided by a number of priestly 4.3.1.7). (see here held for Bastet offices Isis

Isis is linked to Bubastisthrough a secondarycult. The evidenceis a donation for `Isis Chemmis, dwells in the found prophet of there, of erected who was which stela Bubastis'.1433 This indicatesthat the cult of Isis of Chemmis was presentat Bubastisat this time. There is also a statuewith a Bubastite provenance,inscribed with the titles of 1434 Isis, is `Isis the and prophet of who upon river'. a prophet,aswell aswhm-prophetof This suggests that many facetsof Isis were celebratedat Bubastis.
Wadjet An inscription in the western part of the temple erected by Nectanebo II at 1435 in B3stt'. She was also said to be Wadjet `lady Bubastis, names ofNbyt, who resides 1436 hall in festival Osorkon II in dwells B3stt', Both `who the the of on same site. one these pieces of evidence place a secondary cult of Wadjet at Bubastis.

1.5173t-hnw - Leontopolis, Tell el-Muqdam Isis

The evidencefor a possible cult of Isis at Leontopolis is restricted to two pieces: 1437 found both Tell They at el-Mugdam. nametheir ownersas a ring and a sarcophagus,

1431 Stela Cairo JE 31653, inscribed in year 9 of Takelot II, and which mentions a chief of deputies, hry idnw?, of Bastet, G. Daressy, Rec. Trav. 18,52-3. Cairo T. 2.2.21.13, inscribed with the cartouche of Pami. Cairo JE 45779, inscribed with the name of Sheshonk V, Daressy, ASAE 15,143-5. A donation inscribed in Bubastis, for found Sefeta, Bastet near a village year 3 of Shabaka, whose prenomen at stela is completely preserved and enough of the nomen survives to make out Shabaka according to S. Adam, `Recent discoveries in the Eastern Delta', ASAE 55 (1958), 307. Meeks, in State and Temple Economy II, 667,669,670.

1432 Line 26, Caminos,JEA 50,76,93.

1433 Donation stela Aberdeen 1337 (new no. 1551), dated by its inscription to the reign of a Takelot, Meeks, in State and Temple Economy II, 667, suggested number II, Forgeau, BIFAO 84,181. Gomaa mistakenly read the first of these place names as Qbt and suggested that it was either an unknown place name or part of Bubastis, Goma, Die libyschen Frstentmer, 128-9. 1434 Statue Pushkin Museum Moscow 5320 dated to c. 380-343 BC by Forgeau, BIFAO 84,184. 1435 Habachi, Tell Basta, 81,88. 1436 Naville, Festival Hall, 14-15, pl. III. 1437 The ring was found at Tell el-Mugdam and the sarcophagus is Cairo CG 29321, Forgeau, BIFAO 84, 167,187. Forgeau dated both objects to the `Late Period', but provided no details on where the ring is kept. Gauthier, Dict. Geog. I, 31, also argued that 73t-hnw and Leontopolis were identical and situated at Tell el-Muqdam. Gardiner, AEO II, 186*, tentatively agreed with that identification.

303

prophets of Isis, but %ithout any specific statement of where the cult was situated. The find-spot is therefore a reasonablesuggestion.

1.52 7m3w- Kom el-I lisp Ilathor Ilathor was known as the lady of Imau in a priestess title which has been dated to the Fifth Dynasty, and from monuments from the reigns of Tuthmose III and Ramses She II, and this town was situated on the same location as modem Kom el-l-Esn.1438 lady 7m3w' 111.1439 'Hathor, Sheshonk in donations of was also the received reign of included in protection and standard formulae on objects and statues,which were 1440 in Another statue probably dedicated to her cult and erected the temple precinct. contains referencesto this goddessas well as to `all priests who enter into the temple of 1441 here. had the lady of7m3w', which clarifies that she a priesthood The titles of a man who was 'prophet of Hathor lady of 7m? w in the temple of Neith' and `prophet of the linen garments of Neith', hm ntr Hwthr nbt7mJw n hwt Nt lady 'Hathor, hm indicate Nt, there cult of of7m3w' at that a secondary was and ntr mnht Sais.'"2
Sekhmet One of the many lion headed statues of Sekhmet erected in the temple of Mut at Karnak qualifies the goddess as 'lady of7m? t', which probably referred to this town, and did her II 'lady Ramses the from of7m? as w', called a monument the reign of

was a prophetessof'Hathor, lady of 7m1w', and the wife of 17 whose tomb was found at Saqqara and was dated by Allam, Harhortult, 90. Montet, Geographie 1,57-8, mentioned the RamsesII monument, which carried his cartouchesand was found at Kom el-Hiss. Helck, Gaue, 154-5. Helck is now the transliterated the name consisting of three trees and a city determinative J3mw, but NmAN accepted version. The monument mentioning Tuthmose III was recorded as Urk. N 1443,11, and the reason for the identification of Iman with Kom el-Hisn is that material inscribed with the ancient name was found at the modern site. r"s Stelae Berlin 7344. inscribed in year 28 of Sheshonk V and Cairo T. 21.325.15, inscribed in year 32 of the same king. Gomm. Die libyschen Furstentamer, 23-4, Meeks, in State and Temple Economy II, 669. r. a Counterpoises Louvre N 4319 and Berlin 7709, both of which were dated to the Saite to Persian Periods by De Meulenacre, BIFAO 62,155,159. StatuesPushkin Museum, Moscow 4982, dated to the end of the Twenty-fifth- beginning of the Twenty-sixth Dynasties, Brooklyn 16.580.150, dated to the Saite to Persian Periods, and Chicago Oriental Institute 10802, dated to the end of the Twenty-fifthbeginning of the Twenty-sixth Dynasties, all dated by De Meulenaere, ibid. 157-61,168. De Meulenaere suslgested that these were probably erected in her temple. Statue BM 32.183, dated to the beginning of the Saite Period by De Meulenaere, BIFAO 62,162, who Provided a translation of those parts of the text, but no hieroglyphs. M2This is known from statue Cairo CG 662, of uncertain date, El-Sayed, Sais, 238-9.

1"s She

304

Mut The 11.1443 the Ramses so-called containing temple papyrus of aforementioned 1 is The (see 4.3.2). here Sekhmet also made on a connection to ritual refers a cult of before Imau, the been has to venerated owner was on which provenanced statue, which 1445 Sekhmet. Wadjet A man, Osorkon, who seem to have ruled over parts of the.Delta just before Tefnakht rose to power, held the titles `prophet of Neith, prophet of Wadjet (and of) the 1446 Kitchen Goma W3dt lady of7m3w', hm-ntr Nt, hm-ntr and agreed that the nbt7m3w. `lady of7m3w' stood for Hathor, who was frequently given that epithet. It is however, in her Wadjet, town, the this it to especially as of a cult placing that referred possible hm designated Wadjet two for held Neith with separate ntr, which was were and office for `lady of'm3w'. the case not

1.53 Sdn Isis Sdn was a town situated in the eleventh Lower Egyptian nome, but whose exact 7 ' The connection with Isis is evident from a donation stela, location is unknown. found in Mit Yaich, which records donations to the Theban triad and Hormerti, and IB Sdn'. namesIsis as `mistressof

1443 The statue,which was erectedduring the reign of AmenhotepIII was still in situ 1920,H. Gauthier, Sakhmet',ASAE 19 (1920), 187,197. Montet, GeographieI, 57-8, the `Les statuesth8bainsde la d6esse RamsesII monumentcarried his cartouches and was found in Kom el-Hisn. Hoenes,Sachmet,105-6, Sekhmet Imau. here to place a cult of at the provided of evidence some used

1444 Papyrus Berlin 3053, Verhoeven, Derchain, Le voyage de la deesselibyque, 1,14-15. It is in the is Libyan `lady date For describing `voyage the the goddess', she called the where of7m3w'. of of section the papyrus see 2.7.2 note 227. lassStatue Louvre E. 10295, provenanced and dated to the end of the Twenty-fifth- beginning of the Twenty-sixth Dynasties by De Meulenaere, BIFAO 62,161. 1446 In the Louvre but with unknown museum number, Yoyotte, in Melanges Maspero 1.4,152, Goma, Die libyschen Furstentmer, 41. Kitchen, TIP1,141 113,350-1, mentioned the object and suggested that the owner Osorkon, who among others held the titles `Great Chief of the Ma', held titles so similar to those of Tefnakht that he must have been a 'precursor' of him. Yoyotte, Kitchen and Goma read the Neith, Wadjet (and 'prophet titles of of prophet of) the Lady of7mJw'. Kitchen took as series of priestly the different cults to belong to Neith at Sais, Wadjet of Buto and Hathor of Imau respectively, towns which he saw Osorkon holding power over.

1447 Gauthier,Dict. Geog.V, 151.

1448 Cairo JE 46789, with the two cartouches of Osorkon II, Daressy, 'Une stele de Mit Yaich', ASAE 22 (1922), 77, Meeks, in State and Temple Economy II, 666.

305

1.54 Kom Firin Sekhmet A number of donation stelae showing Sekhmet and Heka in the lunettes have 1449 All of the donations appear to have been been found at or attributed to Kom Firin. V. Sheshonk Even though the ancient name for the in for deities the these reign of made location of the temple where the donations were made does not survive it is likely that they all belonged to the same one, and that it was situated at Kom Firin.

1.557mt, Pr-W3dt - Tell Far`un, Nabasha Wadjet Imet, 7mt, is the ancient name of the site that is now variously called Tell Far'un basis identified been discovered has Nabasha, the on of various monuments and which 1450 is its Wadjet the town, the the goddess of which why sacred name main site. was on was Pr-W3dt. She was called `lady ofimt' on a clay seal inscribed with the cartouches

in is indicated he built by Amasis, to the this town, temple goddess which a small and of 1451 The same epithet was attributed to her on a sculpture foundation deposits and a naos. Priestly officials are also fragment, which has been dated to the Thirtieth Dynasty. 1452 known attached to this cult (see 4.3.1.9). Hathor A representation of Hathor in the Hibis temple sanctuary was called `lady of 7mt'. 1453 Serket

A hrp of Serketis known from a monumentfound at Tell Far'un, which makes

1449 Stela Cairo JE 85647, found at Kom Firin and attributed to the reign of Sheshonk V, El-Mohsen Bakir, ASAE 18,75-81. Meeks, in State and Temple Economy II, 669. See also 3.7.1. Stela Brooklyn 67.119, dated by its inscription to year 15 of Sheshonk V, Kitchen, JARCE 8,64-5, Goma, Die libyschen Frstentmer, 26-7. Its provenance was suggested, on the basis of similarities with stela Cairo JE 85647, which was found there. Another stela of this type was inscribed in year 8 of a Sheshonk and sold in an art market in Cairo, Spiegelberg, ZS 56,57-8, Goma, Die libyschen Frstentmer, 26. Meeks, in State and Temple Economy II, 670, suggested that the king was Sheshonk V and that the provenance of the stela was Kom Firin. 1450A. Bey Kamal, `Tel Far'on (Bouto)', ASAE 3 (1902), 7-9. Gauthier, Dict. Geog. 1,73-4. Gardiner, AEO II, 171*. PM IV, 7-8. The earliest surviving temple remains were from the reigns of Ramses II, Merenptah and Ramses III but there was also a prophet of `Wadjet lady of7mt' with the cartouche of Ramses II, Petrie, Tanis II, 30, pl. XI. 16a. 1451 It was in the Bulaq collection, `sale du Centre, Vitrine P. No. 3937', Petrie, Tanis II, 12-13,33 note 1, pl. LI.

1452 The block was found in el-Munagtel-Kubra, and carried and inscription mentioning Wadjet of Imet, by Helck, Gaue, 197. Petrie, Tanis II, pl. 42. The datewas suggested 1453 De Gans Davies,Hibis III, p1.4 reg. III; Cruz-Uribe, Hibis 1,27.

306

it possiblethat he held that office there.

1.56 Ddw - Busiris, Abusir Isis

1454

Busiris was the most important cult centre of Osiris in the Delta and it is therefore unsurprising to find Isis here. A donation stela found at Busiris mentions a `master of secrets of Osiris, Horus and Isis' and it seems likely that he officiated in Busiris. 1455 Another private donation was made for `Isis who dwells in Busiris', during 1456 Two later documents, both found in the temple enclosure at the reign of Apries. Tanis, attribute their owners with the titles `prophet of Isis who is in Ddw', and `prophet 1457 of Isis of the district of Ddw' respectively. Hathor The evidence for a cult of Hathor at Busiris is a `prophet of Hathor, who dwells in Ddw'. 1458

1.57 Drnt - Tanis, San el-Hagar Mut

The Twenty-first Dynasty queenMutnedjmet held high office in the cult of Mut. '459 Sincethe kings held high titles in the cults of Amun and Mut at Tanis it is held here Thebes too, than rather at that or elsewhere. the was queen'soffice probable Reliefs on the portal erectedby SheshonkIII at Tanis depicts the barks of Amun, Mut deities in the indicates Khonsu, they the that prevailing as were main and which

1455 Stela Louvre E 20905 dated by its inscription to year 18 of Sheshonk III, Meeks, in State and Temple Economy II, 668, Forgeau, BIFAO 84,180.

1454 StatueCairo JE 38545, datedto c. 380-343 BC by Knel, Pretres, 201-3.

1456 Moscow 1.1. a.5645, inscribedin year 18 of Apries, De Meulenaere,RdE 44,18. Only a French translationof the goddess'epithet was provided in this publication and it is therefore uncertainexactly which geographicalmarkerword was used. 1457 Statues Cairo CG 689, datedto c. 380-343 BC, and 700, datedto c. 343-332 BC, both datedby Forgeau,BIFAO 84,185.
1458 This was held by an ancestor of the owner of an offering table sold at Buenos Aires and now in a fasc. fig. CdE 147,240-56, 74, 7 especially. The owner, who was called de Rodrigo, collection, private W3h-tb-e-wnn-nfr, was a prophet of the statues of Amasis, which provides an approximate date for the holder, the title of statue BM 1682, states that he was a prophet of monument another monument, while the statues of Psammetichus I. 1459 Montet, Tanis II, 164, fig. 60, Naguib, Le clerge feminin, 179.

307

1460 donation donation Va Sheshonk During commemorating a stela the reign of town. 1461 her cult continued. to Mut was found here,thus indicating that
1.58 Pr-b3-nb-ddt - Mendes, Tell el-Rub'a Isis A donation stela, which originated in Mendes, was inscribed with a donation to Harpocrates, and also included Banebdjed, ruler of Mendes, and Isis in its lunette1462 it is linked likely Isis the town to that Since most two the clearly are gods relief. belonged here too. Neith Neith is the deity receiving the land on a donation stela with Mendes as its 1463 in had Mendes. indicate that This cult a she could provenance.

1.59 Saw - Sais, Sa el-Hagar Neith The temple enclosure dedicated to Neith at Sais was large and contained many 1464 during Saite Period, but the added were of which most and private monuments,

royal

1465 in Eleventh Dynasty. The Piye Saw' the `Lady known early as as the of as she was 1466 in her Donations Saw' `chief the to describes Tefnakht city. of and prophet of as stela Remains of some form her were made in the reigns of Tefnakht and Psammetichus 1.1467 1468 found in Sais. Its Apries in the of were reign of colonnaded chapel constructed Hathor headed columns were inscribed with Apries' cartouches and called him beloved

1460 Montet, Tanis 111,20. 146'A Tanite stela without known museum location and no., but given no. 26 in its initial publication by Montet, Meeks, in State and Temple Economy II, 669-70. 1462 The stela was sold on the art market in Cairo and was inscribed in year 21 of luput, Yoyotte, in Melanges Maspero I. 4,125, De Meulenaere, Mackay, Mendes II, 205, no. 107, Meeks, in State and Temple Economy II, 671. 1463 Stela Cairo T. 20.24.6.8, which is inscribed with the cartouche of Psammetichus I, El-Sayed, Neith I, 48; II, 408. 1464 All the kings of the Twenty-sixth Dynasty seem to have contributed to the aggrandisement of her temples in the town, but little physical evidence of them survives, Arnold, Temples of the Last Pharaohs, 70-1,75-6,80,84-5.

1467 The donations were recorded on donation stelae: one in Athens Museum, whose number is unknown, but which was inscribed in year 8 of Tefnakht, El-Sayed, Sais, 36-44, and Copenhagen National Museum 7097, inscribed in year 22 of Psammetichus I, El-Sayed, Neith I, 34; II, 407. Meeks, in State and Temple Economy II, 672,675.

1465 The evidenceincludesa graffiti of Konossoof the Eleventh Dynasty and the chapel of SesostrisI at Karnak,El-Sayed,Neith I, 32; II, 282-3. Helck, Gaue, 12. 166 The Piye stela,Cairo JE 48862, El-Sayed,Neith I, 166; II, 406.

1468 Gauthier,ASAE 22,199-202, El-Sayed,Neith 1,34-5; II, 411-2. Gauthier interpretedthe Hathoric in inscriptions but Sais, the Hathor not mentioned she was on the columns, temple at of columnsas a belonged likely it to temple that they Neith that a of goddess. more was, making which

308

her. Amasis was also active here, dedicated building to indicating Neith, the that was of large king 176, II, the that Book Histories erected statues of remarked and Herodotus, 1469 A private exaltation of himself, probably as an addition to the temple of the goddess. Neith of Sais is found on a statue whose owner states that he loved her followers and The extent of her cult here can be detected in the many priestly her sacred personnel. 1470 during Saite Period (see both by the Sais in her held and women men cult at offices above 4.3.1.11). Isis

donations Osiris by indicated is to Sais on stelae given Isis' presence recorded at in Sais, Osiride triad the of her at reigns the Isis Isis, whole and own, on and 1471 I and II andAmasis respectively. Psammetichus
Bastet A cult for Bastet at Sais is indicated by a `prophet of Bastet who dwells in S3w', dwells in both have S3w', `Bastet, fragment of which who which mentions and a naos 1472 BC. been attributed to c. 664-525 Sekhmet 1473 fragment. She was also called `who dwells in Saw' on the same naos Serket A hrp-priest of Serket was an official in the House of Neith and held other titles '474 in held his Serket Sais. indicates that Sais, office was likely to which related most Hathor

by the Hathor appears cult at Sais.This is suggested to havehad a secondary hm Neith', Hwthr in 7m3w 7m3w lady the temple Hathor `prophet of ntr nbt m title of of

1469

1470 The broken statue was in the collection of Mr. Mathieu Varille of Lyon, and contains a cartouche of Amasis and mentions a hb-sd festival of that king, Tresson, Kern! 4,126-4,142-4. 1471 Stela Hannover Kestner Museum 1935.200.439, donated by a private person in year 23 of Psammetichus I, Spiegelberg, ZS 56,58-8. Stela University College London 14536, made in year 1 of Psammetichus II, Meeks, in State and Temple Economy II, 629, stela Hermitage, St Petersburg, 18499, from year 16 of Amasis, made by a private person, El-Sayed, Sais, 53-6. Meeks, ibid. 675,676,680. 1472 Naos Brussels E. 5818, and the prophet is known from sarcophagus Turin 2201, the latter dated on the basis of the titles held by the man and its style, and both were dated by El-Sayed, Sais, 114,116,128-9, 217; Neith I, 136-7; 11,413,437.

EI-Sayed,Neith I, 35.

1473 Naos BrusselsE. 5818, EI-Sayed,Sais,218. 1474 StatueVatican 166,datedon the basisof the owner having a basiliphorousnameformed on Von KAnel,Pretres, 193-5.For dating by basiliphorousnameseenote 759. Psammetichus,

hwt Nt. '475 That this temple of Neith was situatedat Saisrather than Imau is indicated by the other Saite titles held by the man and other membersof his family.
1.60 Hbyt, lVtrw - Behbeit el-Hagara Isis Behbeit el-Hagara, whose ancient name was Hebyt, Hbyt, evolved into an important cult centre of Isis during the later half of the first millennium BC. This is indicated by a first prophet, prophets, a whm-prophet, a 1hbt-musician and a scribe all 1476 4.3.1.1). Probably the earliest surviving (see lady being attached to `Isis, ofHbyt' 1477 in is found Chester Beatty IX. Two her this papyrus epithet mention of given depictions of Isis on the statue of the lady T3-(nt-)kJ labelled `who is in Hbyt' and `lady 1478 for this cult. of Hbyt' provide the second earliest evidence The temple of Isis at Behbeit el-Hagara became the main northern centre for her in in Philae Nectanebo II laid its in the Period Ptolemaic the south. with parallel cult foundations, but most of the surviving temple was erected during the reigns of Ptolemy Substantial fragments of the temple remains in situ, and she was called II and 111.1479 `lady of Hbyt' on the walls of the temple, both in the parts erected by Nectanebo II and 1480 kings. Ptolemaic the

1476 In addition to the prophets listed in 4.3.1.1 another prophet of Isis here was the grandfather of the Cairo JE 38824, Vernus, Athribis, 76-9, Forgeau, BIFAO 84, Heliopolitan block from tomb, owner of a a 181. The monument was dated to the seventh century BC on the style of another fragment from the same tomb, and more specifically to the latter part of the reign of Psammetichus I on the basis of strong Kushite style of a statue probably belonging to the grandfather of the tomb owner, Montagno Leahy, Leahy, JEA 72,133-47. 1477 Papyrus Chester-Beatty IX, B9,11, dated to the Ramesside Period, P. Gallo, 'Quelques monuments royaux provenant de Behbeit el-Hagar', BIFAO 90 (1990), 224, Favard-Meeks, Behbeit, 441. 14s The statue is in the Archaeological Museum of Athens and the lady was dated to the late eighth to early seventh centuries BC because she was the daughter of the great Chief of the Ma and ruler of Sebennytos Akanosh, Yoyotte, in Melanges Maspero I, 160-1, C. Ziegler, 'Les arts du mdtal', in Tanis, I'or des Pharaons (Paris, 1978), 89, Goma, Die libyschen Frstentmer, 71, and Favard-Meeks, Behbeit, 444-5, followed Yoyotte in the dating.

1475 The holder of this title was the father of the dedicatorof statueCairo CG 662, El-Sayed,BIFAO 77, 106-7,109; Neith 1,142. For the late SaitePeriod datesee4.3.1.11,note 806.

140 In the reign of Nectanebo II, for example, on a block from the hwt-hm3g part of the temple, which is in the Cairo Museum. Its number is uncertain, and Favard-Meeks provided two possible nos. 7.24.11.20.13 or T. 4.6.44.1, and she gave it her publication no. [MUS] 5025, Favard-Meeks, Behbeit, 246. The Ptolemaic evidence includes the sanctuary, decorated during the reign of Ptolemy II, on blocks given in situ nos. SAE 50,51,184 and 240 by Favard-Meeks, ibid. 26-30.

1479 P Montet, 'Les divinites du temple de Behbeit el Hagar', Kemi 10 (1949), 43-8, Favard-Meeks, Behbeit, 2-116,335-6.

310

Neith A block from the parts of the Isis temple erected during the reign of Nectanebo 1481 dwells in Netjeru was another Ntrw', II contains a depiction of Neith called `who 1482 in temple for the town stood. the which name Serket A man who held a series of titles relating to cults of Behbeit el-Hagara was also he held it Serket, that office that hrp-priests makes possible which of an overseer of he buried locations, his to but because titles and at was other related there too, some of 1483 is Saqqara this not certain.

1.61 R-nfr(t) - Tell Balala Isis Ro-nefer, R-nfr(t), has been identified at the modem Tell Balala (Tebilla) and 1484 Osiris Sobek had It Tanis. district belonged to the ancient with and connections of Horus R-nfr(t)' `lady She Isis. but cippus and a private on a of was called also especially is Sobek lords R-nfr(t)' Horus, Isis `Osiris, of and statue, and a second prophet of 1485 known (see 4.3 1.1). .

1.62 T3-bnrt Mut

1486 Daressy, and Gauthier Mut was called `lady of T3-bnrt' on a private statue. following him, suggested that because the monument appears to have been found in the but its location there, Egyptian the town Lower situated exact was probably nome sixth 1487 remains unknown.
1481 C. C. Edgar G. Roeder,'Der Isistempelvon Behb6t (2 Teil)' Rec.Trav. 35 (1913), 106.El-Sayed, Neith I, 48; II, 484-5; attributedthe block to the reign of NectaneboII. 1483 He is had a tomb at Saqqara, which was datedto the reign of NectaneboII by Von Knel, Pretres, 198-201. 14114 Daressy, ASAE 30,82-3. Kitchen, TIPS,366, note 710. B. BruyBre, 'Un ex-voto d'Isis-Thoeris au 4, (1950), 521 50 d'Ismatlia', ASAE arguedthat Ro-nefer was situatedin the Hermopolite note musee nomeof the Delta, nearMezaleh and the Suezcanal, where Sobekand 'Isis, greatof magic' were the main deities, following BruyBre.
1482 Gauthier, Dict. geog. III, 107.

1485 Cippus Cairo CG 9402, dated to the Ptolemaic Period by G. Daressy, Textes et dessins magiques. Catalogue general des antiquites egyptiennes du musee du Caire 1' 9401-9449 (Cairo, 1903), 3-4,10, and statue Cairo JE 40041, found in Tell Balala (Tebilleh), H. C. C. Edgar, 'Notes from my Inspectorate', ASAE 13 (1913), 277-84, Daressy, ASAE 30,83-4. The statue was dated to c. 664-525 BC by Yoyotte, BIFAO 52,180. Montet, Geographie I, 141.

14" StatueCairo JE 47110, datedon stylistic groundsto the Saite Period by Daressy,ASAE 21,143. 1487 Gauthier,Dict. geog. VI, 13-14.

311

1.63 Qdm Serket

An overseer of hsyw-musicians of the temple of Serket in the Kedem-nome, Qdm, places the goddess in the sixth Lower Egyptian nome, where Buto too was 1488 Kedem, likely is It town, the (see 4.3.1.12). that called also where probably situated the temple was situated was in the vicinity of Buto, as De Meulenaere showed. The 1489 her here. held directress of the temple of Serket (see 4.3.1.12) probably also office

1.64 P and Dp, Pr-W3dt - Buto, Tell el-Fara`in Wadjet

This town, situated by modem Tell el-Fara'in and given the name Buto by the 1490 double Pe, Dep, Dp. P, Greeks, was from an early time given the and name According to Gardiner it was earlier two towns that grew into one, while others have 1491 This districts designated town. town the of Was the two separate that names argued in South local El-Kab North, the their heraldic and the respective with the paired city of deities, Wadjet and Nekhbet, took on the equivalent heraldic position. Wadjet was frequently qualified as `lady of or simply `of P and Dp' outside the town itself, and Hibis, Bubastis, Bahria in Karnak, in found and oasis, as well as temples examples are 1493 1492 by in Old Kingdom. this Wadjet the epithet qualified already was statuettes. on

The town was also known underthe namePer-Wadjet,Pr-W3dt, which marks Wadjet asthe main deity of the town. That nameis the origin of the Greek name for the is in this the Buto. The of name probably town, earliestsurviving occurrence 1494 it Nitocris. The the Amenope, adoption also on stela of was used and onomasticonof identify Per-Wadjet Pe fact in these texts lies that the of with neither and uncertainty
1488 De Meulenaere, BIFAO 60,127-8, identified Qdm with the nome usually written Li swt. 1489 Von Knel, RdE 39,210-11. 1490 Gardiner convincingly argued for the identification of this site with these ancient names, Gardiner, AEO II, 187-91 *. 1491 Gardiner, AEO II, 189*, Gauthier, Did. geog. II, 35, Gomaa, Die libyschen Farstentamer, 38. 1492 From the eastern colonnade of the Kushite kings at Karnak, screen wall E3, Leclant, BIFAO 53, 133, fig 6. This epithet is found on a piece belonging to the ceiling of the temple erected by Nectanebo II for Bastet at Bubastis, Habachi, Tell Basta, 75. At Hibis for example in hypostyle M, De Gans Davies, Hibis III, pl. 27; Cruz-Uribe, Hibis I, 83,112. This is found in first hall of the first chapel of Aln elMuftella, `mistress of P and Dp', Fakhry, Bahria 1,157, pl. XLVIII B. An example of a statuette is Cairo Sais, found lion-head Daressy, Statues de divinites, 269. CG 39080, a bronze with at 1493 This can be seen from columns, Cairo JE 39527 and 39529, from the pyramid temple of the Fifth Dynasty pharaoh Sahure at Abusir, and inscribed with his titulary, Johnson, The Cobra Goddess, 124, fig. 226,227.

1494 Golenischeffonomasticon5,12, and line 25 of the Nitocris stela,Gardiner,AEO II, 189-91*, Caminos,JEA 50,76,91, Helck, Gaue, 164.

312

importance in it the in of but text with Dep, the place the where appears, combination Wadjet here makes the identification likely. The link between the names and the cult of land `the House to donation identified of be of a gift Wadjet can stela marking on a 1495 donation Horus Another Dp. p to Pr-W3dt Dp', P and Wadjet, lady of and nbt 1496 She in Shabaka. Wadjet of Pe and Dep was commemorated on a stela the reign of 1497 found Kom Fara`in. bronzes Pe Horus at on a series of of was also connected with

In someof the inscriptions connectingthis goddessand place shewas linked to Pr-nw and Pr-ns(r)t, including at Karnak, Bubastisand Hibis. Leclant saw theseas in Buto Gauthier Pr-ns(r)t Egypt Lower and designated placed and of sanctuaries 1498 Pr-ns(r)t. Wadjet, Pr-nw and maybea synonymof of sanctuary that was a suggested
The latter was however, in one instance also connected with Bastet of Bubastis, who 1499 This the the Pr-ns(r)t'. position a result of `mistress probably was of was called is It Delta Bastet Delta, had goddess. also building was a primarily as as a marker of the in in Buto, twin two a similar or a shrine the shrines, names of possible that these are for double town. being the Dep Pe name to a and way Nekhbet Nekhbet is linked to this town once, in the title `prophet of Wadjet and Nekhbet her here Nekhbet A 10). to of close 4.3.1.9 a result P'(see was probably cult and of both had Hierakonpolis, Horus Wadjet, of whom prominent at and connections with link between Nekhbet the is in This Buto. and north. the surviving only cults

1.65 3h-bit - Chemmis Isis

is one of the Chemmis,which hasnot beenidentified in the Egyptian landscape, links is Isis. It had the town where Egypt the with mythological that strongest towns of in Texts (see 3.2.1), Pyramid Horus, her as as early and there to son she was said raise
1495 The stela is from the personalcollection of Farouk, and namesa great chief of the Ma and Libu, Tetilakht (later king) as the donor, Yoyotte, in MelangesMaspero 1.4,153-4, probably the same in State identify 84, Meeks, Temple Economy 11,670, 104 TIPS, to year Kitchen, and and monumentas V. 36 of Sheshonk 1496 Brugsch-Bey, StelaMetropolitan Museumof Art, New York, 55.144.6,erectedin year 6 of Shabaka, ZAS 34,83-4, Meeks, in State and TempleEconomyII, 673.

1497 The bronzes were in the shape of falcons on boxes, and were inscribed for 'Horus of P and Wadjet', from Bronzes Buto (Tell Fara'fn)', 24 (1924), 'Seizure ASAE Engelbach, by R. of published were and 174-5. One piece found with these bronzes was inscribed for 'Wadjet, lady of P and Dp' by a man called Psmtk-mn-P, which suggests a Saite date for the pieces. For dating by basiliphorous name see note 759. 1498 Leclant, Recherches, 313, Gauthier, Dict. Geog. 90,98.

14" This is included on a lintel from the sectionof the temple of Bastetat Bubastiserectedduring the fig. 73, 18. Tell Basta, Habachi, II, Nectanebo of reign

313

1500 New (see 3.2.3). In Kingdom in the this to spells magical was repeated references Isis of Chemmis is only known from personal names, and the name 3st-n/m-3h-bit, as in in first Hr-n/m-3h-bit the Chemmis' `Horns use millennium remained of well as BC. 1501 Gardiner argued that the place was, if not entirely mythical then at least not a '502 He suggestedthat a Chemmis was recreated as a sacred place within town.

regular

in his be There than thus which would one, view explain more temple complexes. could it floated. Forgeau along similar 156, that II, Book Histories Herodotus, claimed why lines argued that the original Chemmis was probably situated in the vicinity of Buto, but '503 Isis. dedicated the to motherly aspects of Chemmises elsewhere, up grew new likely located it town however, that a and most was real Bergman, among others, argued '504 Buto. There was clearly at in in the Delta, either north of Bhdt, or the vicinity of least one secondary cult of Isis of Chemmis, as indicated by a prophet dedicated to `Isis in donation Another 1.48). (see Appendix in B3stt' dwells stela, erected of 3h-bit who it indicates Chemmis, that for Isis Amasis, was an existing town and that of the reign of 1506 '505 dedicated `Isis The 3h-btt'. to There was also a prophet Isis had a cult there. of in Buto Herodotus be the location town the area, where placed would of most probable it.

1500 Including PyramidTexts 1703cand 1214,Bergman,Ich bin Isis, 138. born by the daughterof the 1501 Monster,Isis, 185.First millennium BC examplesinclude 3st-n/m-3hblt High Priest of Amun, Mn-hpr-RI Cairo CG 61030, Daressy,Cercueilsdes cachettes,110-33,and a N. 328, Louvre Serapeum whoseowner was a prophet of the statuesof stela on womanmentioned Rec.Trav. 21,69-70. Seealso Ranke,PNI, 4.3,372.15, for namesconnecting NectaneboII, Chassinat, Isis and Chemmis,and 125.3,372.15;II, 356, for Horns and Chemmisnames.

1502 A H. Gardiner, `Horns the Behdetite', JEA 30 (1944), 54-8. Griffiths, Horus and Seth, 93-6, for location but Buto, Gardiner's arguments a specific as as well near seemed to argument mentioned in Leistungen Assmann, Funktionen des Mythos, 39, the open. and appears completely still case consider to agree that Chemmis was mythological by calling it: `der mythische Ort im Delta'.

1505 A Karnak stela of the Karakol magazine, probably from year I of Amasis, and an Alexandria stela in in 6 Amasis, Meeks, State and Temple Economy II, 679,680. inscribed of year with unknown no. 1506 The son of the owner of Serapeum stela IM 4112, also known as Louvre 473, Forgeau, BIFAO 84, 160,183. The owner has a basiliphorous name formed on that of Psammetichus I, which suggests that he Vercoutter, king Textes biographiques, 93-6. For dating by to born that came power, sometime after was basiliphorous name see note 759.

1503 Forgeau,BIFAO 84,160-1. 154 Bergman,Ich bin Isis, 137,arguedfor the vicinity of Buto.

314

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344

I 1'.

Figure 1. Tripartite wig Hibis temple

Figure 2. Wig and ribbon Hibis temple

Figure 3. Wig, circlet and uraeus Hibis temple

Figure 4. Hathor Crown with pendant uraeusand vulture-cap Hibis temple

Figure 5.

Lion head, wig and sun disk Tomb of B3-n-iwty

Figure 6. Lion head, wig and sun disk with pendant uraeus

Hibis temple
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Figure 7. Wig, vulture cap, uraeus and Hathor Crown Hibis temple

Figure 8.

igure

Cow with ostrich Plumed Hathor Crown and uracus Temple of Bubastis

Wig, vulture-cap, falcon Plumed Hathor Crown

Hibis temple

345

Figure 10. White Crown Hibis temple

Figure 11. Red Crown Hibis temple

Figure 12. Double Crown and vulture-cap }libis temple

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Atef Cmwn with curly ram hones Ilihis tcmplc Winged Goddess Tumb of l'susenncs

Figure 1b. Goddess with Outstretched wings Coffin Cairo JE 31566

46

Figure 17. Neith with Red Crown, suckling Darius, attended by Hathor Hibis temple

Figure 18. Isis in a gesture of mourning, wig, ribbon, circlet, name-sign coffin of Psusennes

Figure 19. Isis wearing wig and side-lock, suckling Horus Hibis temple

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Figure 20. Neith with name-sign, Isis as a bird, dd-pillar, Nephthys as a bird, Serket with name-sign. Chapel of of Osiris-nb-"nh, Karnak

Figure 21 Isis as humanheaded bird Hibis temple

Figure 22. Isis as a hippopotamus Hibis temple

347

L 44 : 5LZre
Figure 23. Nut with body replaced With tit, sun disk with her name inside Coffin Cairo CG 41042 Figure 24. Bird hovering over ithyphallic Osiris Hibis temple Figure 25. Nephthys with vulture-cap and name-sign Hibis temple

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Figure 26. Nut with name-sign on circlet, hand up in gesture of protection over Geb Tomb of B3-n-twty

Figure 27. Nut as the sky, arching over Geb, Shu supporting her Unknown coffin

348

Figure 28. Nut, mummiform with hippopotamus head Papyrus Cairo S.RIV. 952

Figure 29. Nut with Hathor Crown, as a tree goddess Papyrus Cairo JE 40017

Figure 30. Tefnut with namesign, circlet and vulture-cap Tomb of B3-n-Iwty

Figure 31. Tefnut, lion head, wig, wdet-eyeand bow and arrow Hibis temple

Figure 32. Hiathor with sun disk, curly ram horns and curls Hibis temple

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Figure 34. Hathor as a fish Hibis temple

Figure 35. The I lathor head symbol Hibis temple

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Figure 39. Sckhmel as a lion I Iibis temple

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Lion headed female with wig Temple of Bubastis
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Lion headed female with wig and large uraeus on head Hibis temple

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Figure 43. Vulture with Double Crown Hibis temple

Figure 44. Ithyphallic Mut Hibis temple

Figure 45.

Mut, with wd3t-eyeon head, as falcon headed female, and as a cat Hibis temple

Figure 46. Mut wearing scullcap and tight robe Hibis temple

Figure 47. Mut with mummy in shrine on head Hibis temple

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Figure 48. Nekhbet as vulture and Wadjet as cobra flanking cartouche Hibis temple

u1 -i Figure 49. Wadjet as lion headedserpent Hibis temple

VII&V. r. Figure 50. Winged serpent Papyrus Cairo JE 40017

351

Figure 51. Nekhbet flying over Darius I offering Maat Hibis temple

Figure 52. Nekhbet as a cobra wearing the White crown Temple of Bubastis

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Nekhbct as a vulture falcon and as a headedfemale Hibis temple

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Neith as a vulture with mnit around her neck Coffin Lcidcn M3

352

Figure 57. Serket with a scorpion on a head her on stand Hibis temple

Figure 58. Serket with lion and crocodile heads Papyrus Cairo JE 40017

Figure 59. Maat with wig, ribbon and feather on her head Tomb of B3-n-lwty

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Figure 60. The moon scenein the tomb of tomb of BI-n-twty

353

Figure 61. The moon scenein the tomb of T3yty

Figure 62. Atum-Re-Harakhte holding Geb and Nut on his arm Hibis temple

Figure 63. Neith shooting arrows with crouching person Cairo JE 41476 and Cairo JE 34545

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Map 2. Cult distribution in Lower Egypt.