Isis and Hathor

Isis and Hathor

Through the  New Kingdom (1550-1069  b.c.), Isis and Hathor were close related because of their many similarities. Isis started to wear the Hathor crowncows horns with a sun disk staying between theminstead of her orthodox throne  crown. The  properties  of  the  two  goddesses became interlaced, and they widespread the titles Lady of  the  Heavens  and  Sovereign  of  the  Gods.  Isis first looks in the Valley of the Kings in the burial chamber of Tutankhamen.

Isis, heavy the orthodox throne on her head, and the goddesses Nephthys, Neith, and Selket all widespread their wings in security around the four faces of Tutankhamens sarcophagus. The said four goddesses also appear on the canopic shrine that holds the kings mummified pipe organs.

A shape of Isis straight behind  the  king  was finished when a portion of the tombs wall was dismantled during excavation to remove the large shrines covering the sarcophagus. In the prospect, Isis and Anubis welcomed  Tutankhamen  to  the  Netherworld,  and Hathor, the principal goddess of the west, proposed the king eternal life by holding an ankh to his nose.Isis, who plays an essential role in the myth of Isis and Osiris by seeing the took apart parts of  her  husbands  body,  reassembling  his  branches,  and breathing  life  into  his  body,  does  not  companion him  when  he  resurrects  in  the  realm  of  the  dead. Isis remains among the living, and it is Hathor who is associated with the west the land of the dead. Often it is hard to tell the departure between pictures of  Isis  and  Hathor  in  the  royal  tombs  because  Isis sometimes switches her throne headdress for the headdress  of  sun  disk  and  cows  horns  more  commonly affiliated with Goddess Hathor. The only way to tell them  apart  is  to  read  the  hieroglyphs  that  place the figures. When their personalities begun to blend they were sometimes called Isis-Hathor.

Isis's Tenacity and Guile

When her son came to maturity Isis had to fight serious in the law-court of the gods for the prize of his fitting inheritance of the Egyptian  throne.  In  this  respect  she uncovers  her  true  nature  as  clever  of tongue and  perseverance  against  obstructions put in her way by the almost powerful gods. The Broad Hall of Geb is the scene for the litigation between Gods Horus and Seth, the  proceeding  of  which  are  saved on a papyrus dating to twentieth dynasty. An base  motif  in  the  account  is  the kinship  between  Isis  and  God Seth,  her brother. The blood-bond is, on one function,  strong  enough  to  soften  the  goddesss answer on behalf of her son. When God Isis  has  harpooned  God Seth,  who  is  in  the form of a hippopotamus, he collections to her in  the  name  of  their  blood kinship  and she  releases  the  barb  from  his  flesh. However, this is only a shortened lapse. Two episodes will exemplify how Isis, by her  cunning  and  skill  in  magic,  humiliates Seth in advance of the gods presiding at the court.

Isis and the Seven Scorpions

Isis in a scorpion form

Afterwards the death of Osiris, Isis was confronted with many hard knocks. Her evil brother Set held Isis and the infant Horus captive in a house (See [Conflict between Horus and Set (Mythology)]). Thoth, the great god of wisdom and magic,  came  to  Isis  and  pepped up  her  to  escape  from Set and to hide her child in a papyrus brushwood in the fens of the Delta. Seven scorpions, who were a demonstration of Selket the scorpion goddess, guided Isis as she fled her vicious brother Set. As she traveled to the Delta, Isis sought shelter one night with the wife of  the  township  official,  but  when  the  woman  saw  the seven scorpions accompanying Isis, she shut her door and  rejected  them  refuge.  Angered  because  Isis had been treated so badly, six scorpions abandoned their poison on the tip of the tail of the seventh scorpion, and the seventh entered the house of the inhospitable woman and burned her son. The excited woman ran through the town crying and bitter, for she did not know if her child would live or die. Upon hearing the screams of the mother, Isis felt sad, for the child had done nothing wrong, and she visited to the woman, Come to me, for my speech has the power to pro-tect, and it has life. Isis settled her hand upon the child and radius, O poison of Tefen, come forth, and come out on the ground! For I am Isis the goddess, and I am the lady of language of power, and I know how to  work  with  words  of  power,  and  strong  are  my words! The poison left the child and he lived.

Then Isis said to the seven scorpions, I speak to you, for I am unique and my regret is greater than that of anyone in all the Nomes of Egypt. . . . Turn your faces down to the ground and lead me to the swamps and the occult places.