God Heryshaf

God Heryshaf

God Heryshaf meaning  ("He who is on his lake") In Egyptian mythology. It is recorded in Greek as "Harsaphes" was an ancient ram-god whose cult was middle in Herakleopolis Magna (now Ihnasiyyah al-Madinah). He was identifed with Ra and Osiris in Egyptian mythology, and to Heracles in Greek mythology. The recognition with Heracles may be concerned to the fact that in afterwards times his figure was some times reanalyzed as "He who is over strength." One of his titles was Ruler of the Riverbanks. Heryshaf was a creator and fecundity god who was born from the earliest waters. He was showed as a man with the head of a ram, or as a drive.

God Apis

God Apis

God Apis was the greek name for the worthy bull of Memphis. Egyptian Hapi. The bull was the living shape of the god Ptah and after death was placed  with Osiris.  He  was  established  by  distinct  signs  and domiciliate  in  the  temple complex.  Upon  his  dying,  a  new  bull  was sought born near the time of death of the old. The bulls were forgot in the Serapeum at Saqqara. The mother of the bull was also fit special honors, and the burial catacombs for the cows were discovered by a British expedition in the 1970s. The cult is knew from the first dynasty, but it grown especially important during the Late Period.

Amun as a Creator

The gods  temple  Ipet-Sut  is  predicted  by Hatshepsut on her obelisk hill of the start,  indicating  that  it  was  the set  where  Amun  took  the  cosmos into existence. Hymns from the late New Kingdom emphasise the role of Amun as a primeval deity, making sky and earth by his  thoughts.  The  phenomenon of  the annual Nile flood, and the blowing of  the  north  wind  upriver  derive  from Amuns nature as elusive to determine  as the air, which, alike all the other gods, is but  a  reflection of the  deep Amun. Guess on Amun as a universal  super  deity  brought  the  Egyptian theologiser very close to the concept of monotheism, although they never considered the steps that would exclude all other deities from the temples. The worship of Amun in this prospect was henotheism in Egyptian terms  turning ones tightness onto the  superb  deity  while  not  denying  that he has provided a myriad of other God to be honoured  as  tell  of  his breeding power.

Amun King of the Gods

Amun king of the gods put Amenhetep III to the throne

In the New Kingdom the divinity of Amun was  enhanced  by  reading  him  as  a mysterious  demonstration  of  the  ancient sun-god  of  Heliopolis. The  name  of  the deity is given the additional symbolisation of the solar disk. The solar connexion is found in imagery of Amun and the lion, the sun-gods  creature: Amun  is  called  a  fierce red-eyed  lion.  Amun  as  sun-deity  is the substance of a description practiced to him in the Book of  the Dead as eldest of the gods of the northeastern sky. During the rule of Amenhotep III  in the 18th Dynasty  two brothers,  Suti  and  Hor,  were  architects took in the memorial of Amun now named Luxor temple. On a granite stella in the  British  Museum  they  illustrate  the important  and  it  led  to  Amun  being involved  as  the  pre-eminent  god  of  the pantheon. His style king of the deities (first occurrent  in  the  White  Chapel  of Senwosret I of the twelfth Dynasty) illustrates his superb  status.  The  Egyptian  title  for Amun-Ra king of the gods was Amon-Ra  nesu  netjeru which  lies  down  the Greek  version  of  Amonrasonther.  This sovereignty is also got by an name first found in the Middle Kingdom, Lord of  the  Thrones  of  the  Two  Lands (i.e. Upper  and  Lower  Egypt  are  associate  his swing). Later it was natural for the Greek writers  like  Herodotus  and  Plutarch  to rationalise Amun  by  tracing  that  he was Olympian Zeus among the Egyptians. This recognition with the Greek deity is held  into  the  Roman  period. Minings  at Tell  el-Farama  south-east of Port Said revealed evidence of a temple to the chief deity Zeus Casius. The site is to  be  equated  with  ancient  Pelusium, a name  deriving  from  the  Egyptian description thinking house of Amun

Amun in Greece Period

Zeus (picture of Amun in Greece Period)

Amun taken a temple and a statue, the talent of Pindar (d. 443 BC), at Thebes, and  opposite  at  Sparta,  the  indweller  of  which,  as Pausanias says, conferred with the oracle of God Amun in Libya from early times more than the other Greeks. At Aphytis, Chalcidice, Amun was worshipped, from the time of Lysander (d. 395 BC), as zealously as in Ammonium.  Pindar  the  poet  respected  the  god  with  a  hymn.  At Megalopolis  the  god  was  described  with  the  head  of  a  ram, and the Greeks of Cyrenaica dedicated at Delphi a chariot with a statue of Amun God.

Such was its report among the Classical Greeks that Alexander the Macedonian journeyed  there  after  the  battle  of  Issus  and  during  his occupation of Egypt, where he was express "the son of Amun" by the prophet.  Alexander  thenceforth  taken  himself  divine.  Even  during this  occupation,  Amun,  named  by  these  Greeks  as  a  form  of Zeus, continued to be the serious local deity of Thebes.

Several words derive from Amun via the Greek shape, Amun, such as ammonia and ammonite. The Romans named the ammonium chloride they  gathered  from  deposits  near  the  Temple  of  Jupiter  Amun  in ancient Libya sal ammoniacus (salt of Amun) because of propinquity to the nearby temple. Ammonia, as well as being the chemical, is a knees name in the foraminifera. Both these foraminiferans (crushed Protozoa) and ammonites (extinct shelled cephalopods) bear spiral plates resembling a ram's, and Amun's, horns. The regions of the hippocampus in the brain are visited the cornu ammonis literally "Amun's Horns", attributable to the horned show of the dark and light bands of multicellular layers.

Worship of Amun

Worship of Amun was widespread and the pharaohs presented the cult with land a part of the booty from conquering. One of the essential situations in the cult was the gods wife of Amun and the queen or queen-mother frequently fimagecentered this role. These women advanced power and portrayals show them making offers to gods.

Two fetes at Thebes taken the images of Amun and other gods traveling to other places:

1- During the Enjoyable Fete of the Valley, images of the Thebean Triad were drawn of Karnak. They traveled on a boat, across the Nile, to visit the mortuary temples on the west trust.

2- At the celebration of the Opet Festival, Amun traveled from the Big Temple at Karnak to the temple at Luxor. This festival celebrated the precious marriage between the deity (Pharaoh) and the gods wife (the queen).

Temples of Amun

Temples of Amun paid to Amun were constructed throughout Egypt, and Ramses II built or rebuilt different of them. Three of these temples are those at Deir el-Medina, Luxor and Karnak:

1- Deir el-Medina is located on the western bank of the Nile across from Thebes and good the Valley of the Kings. Ramses II developed this temple and two given to the other extremities of the Thebean Triad.

Amuns temple at Luxor

2- Amuns temple at Luxor was first built round 1500 BC and has been an open religious site up to the face day. People worshipped a special version of Amun, named Amenemope (Amun of Opet). Two names for the Luxor Temple are the Place of Privacy or the Southern Opet. This temple was in the heart of ancient Thebes and a prosodion road related it to Karnak.

3- The temple complex at Karnak is the largest temple complex constructed by humans and the Great Temple of Amun is its top jewel. Generations of pharaohs brought to or rebuilt sections of this temple. Criosphinxes (sphinxes with drive heads) line one of the processional ways. Various courts, obelisks, and pylons, carved with hieroglyphics, are role of this temple. Individual temples are division of this complex accepting one given to Aten. Akhenaten established it during the first 5 years of his predominate, before he moved the capital to Amarna (In Minya).

Amun a Fertility God

Amun a God of Fertility

Afterwards, when Egypt captured Kush, they discovered the chief deity of the Kushites as Amun. This Kush deity was depicted as ram-headed, more specifically a woolly ram with curved horns so God Amun grown associated with the ram. Indeed, due to the aged appearance of the Kush ram deity, the Egyptians came to trust that this image had been the original form of Amun and, that Kush was where he had been born. Since rams were seen a symbol of manfulness due to their furrowing behavior, Amun besides gone thought of as a fertility deity, and thus started to steep the identity of Min, becoming Amun-Min. This association with virility led to Amun-Min gaining the epithet Kamutef, meaning Bull of his mother, in which form he was found shown on the walls of Karnak, ithyphallic, and with a scourge, as Min was.

As the cult of Amun got in importance, Amun became discovered with the chief deity who was favorite in other regions during that period, Ra-Herakhty, the merged identity operators of Ra, and Horus. This designation led to another fusion of identities, with Amun becoming Amun-Ra. In the Hymn to Amen-Ra he is discovered as "Lord of truth, father of the Gods, maker of men, creator of totally animals, Lord of things that are, creator of the staff of life." By then Ra had been described as the father of Shu, Tefnut, and the rest of the Ennead, so Amun-Ra alike, became discovered as their father.

Ra-Herakhty had been a solar deity and this nature grown ascribed to Amun-Ra as well, Amun becoming considered the hidden aspect of the sun during the night, in demarcation to Ra-Herakhty as the open look during the day. Amun clearly meant the one who is hidden. This complexity over the sun led to a gradual movement toward the living of a more perfect form of deity.

By the later part of the 18th dynasty, the pharaoh Akhenaten (also known as Amenhotep IV) disliked the power of the temple of God Amun and modern the worship of the Aten, a deity whose power was manifested in the sun disk, both literally and symbolically. He defaced the symbolisation of many of the old deities and located his religious applies upon the deity, the Aten. He moved his capitol off from Thebes, but this heavy change was very unpopular with the priests of Amun, who now seen themselves without any of their gone power. The religion of Egypt was inexorably close to the leadership of the country, the pharaoh being the drawing card of both. The pharaoh was the fullest priest in the temple of the capital and the next lower level of divine leaders were important advisers to the pharaoh, many being executives of the bureaucracy that ran the country.

When Akhenaten died, the priests of Amun confirmed themselves. His name was took from Egyptian records, all of his religious and governmental modifications were out, and the capitol was given to Thebes. The return to the previous capital and its sponsor deity was set so swiftly that it looked this almost monotheistic cult and its governmental reforms had never existed. Worship of the Aten finished and adoration of Amun-Ra was repaired. The priests of Amun even persuaded his young son, Tutankhaten, whose name entailed (the living image of Aten) - and who later would went a pharaoh - to change his name to King Tutankhamun, (the living image of Amun).

Temple of Osiris at Abydos

The temple of Osiris at Abydos

Temple of Osiris was the leading shrine of Osiris in Abydos, now  visited  Kom el-Sultan  by  the  Egyptians. There were some sites of worship dedicated to Osiris in the  Nile  Valley  and  beyond,  but  the  gods  serious  cultic temple was located in Abydos, the city given to him. Only the ramparts of the temple are ready today. A limestone portico set up by King Ramses II (1290-1224 B.C.E.) is likewise evident. The temple, addressed the Osireion in some records, dates to the 3rd Dynasty (2649-2575 B.C.E.) or perchance  earlier.  This  is  older  than  the  Osireion reared by Seti I (1306-1290 B.C.E.).

Osiris Ceremonies

Osiris  ceremonies These were the sacred celebrations held  passim Egypt  to  honor  the  God Osiris,  peculiarly in the cult center of Abydos. The seasonal cycles of life were mirrored in these feasts, as nature was embodied in the death and resurrection of the god. The annual mysteries of Osiris and Isis, a form of passion play, was the most favorite observance. A ceremony held in November,  checking  to  the  modern  calendar,  was  fashioned  to Behold the Beauty of the Lord. This was observed on the 17th to the 20th of Athyr (November 1417) and was now and then Egypt's most well served honoring.

Another  celebrate called  the  Fall  of  the Nile, discovered the losing waters of the rivers and was a time of  mourning  for  Osiris.  The  Nile  described  Osiris content to renew the earth and regenerate life to the nation. In  modern  May,  on  the  19th  of  Pakhons,  the  Egyptians established to the river with small enshrines containing metal (sometimes  gold)  vessels. They  poured  water  into  the River Nile,  calling: Osiris  Is  Found.  Other  shrines  were cast  afloat  into  the  Nile.  Mud  and  spices  were  likewise molded into figures to honor Osiriss take.

This celebrate was similar to the Night of the Tear in modern  June. The  fete  rewarding  an  Osirian  symbol, the  djed or  djet column,  was  held  on  the  modern  January 19. The pillars were disturbed to welcome Osiris and the coming harvesting. The pharaoh and his court took part in this fete. The queens and their retinues spilled hymns for the function.

The Gardens of Osiris

The Gardens of Osiris is a special plantings were come out inside of molds worked  like the  mummified  deity. These  molds were filled with soil and fertilizers as well as grain cum and River Nile water. The Osiris gardens were  leaned  during festivals honoring the god. They sprouted, showing the powers of the god, in much the like fashion as the Osiris Beds.

Osiris and the Pharaohs

King Seti I addressing Osiris

In the Old Kingdom of ancient Egyptian hstory there is a link of paramount  grandness  between  the monarchy  and  Osiris.  Once  the  ruler  of Egypt has died he turns Osiris, King of  Duat.  The divinity of  the  pharaoh material  in  the  form  of  Horus on  the throne of Egypt takes on a new materialization  as  monarch  in  the  Underworld. Therefore, in the texts decorating the burial chamber of the last pyramid constructed in Dynasty V and  those  built  in the sixth Dynasty, the dead king is sometimes named to  under  the  deities  name,  e.g. Osiris Unas or Osiris Pepy. The opinion that the king has undergone a transmutation of  state  and  has  not  on  death  reached a result  of  existence  is  further emphasized by graphic phraseology, such as asserting that he has gone alive to sit on the throne of Osiris to give rates to the direct.

In  contrast  to  this  correspondence between  the  king  and  Osiris,  sentiments can be found that reveal an apprehensiveness or dread of the ruler of the Underworld. This ponders the underlying hope of the monarch to be with the sun-god in the sky as  a  raw  phenomenon  rather  than  to live  in  the  unknown  and  sick regions  of  Duat.  Therefore  one  text informs us that God Ra will not hand over the king  to  Osiris  while  another  orders  the Underworld-deity to leave the royal tomb outstanding of his bad. Even later when the tutelary  role  of  Osiris  offers  beyond  the sphere of royalty in the Middle Kingdom, in that location  exist  in  the  Coffin  Texts  descriptions of Osiris that stir up a picture of a threatening  demon.  He  glories  in massacre, utters cancerous spells against a dead person and works a mafia lying  of  executioners  called  Osiriss butcherers painful of fingers or Osiriss fishermen.  However,  this  darker  aspect of Osiris is never granted to overbalance his role  as  the  incarnation  of  dead kingship.