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Oskar Kaelin

The ancient Egyptians were surrounded by various manifestations of their many gods. Though their gods usually lived in heaven or in the netherworlds, they were permanently represented on earth by monuments, statues, symbols, animals, and plants, as well as by social concepts. The Egyptians described their gods by various names and images, always aware that in the end their true personalities and characters remained elusive. The ancient Egyptian universe comprised heaven, earth, and netherworld, all part of creation and surrounded by eternal darkness. Though separate areas, they were permeable for the gods and the dead. The universe ran smoothly as long as there was respect and cooperation between them and the living. This formed an ideological, social, and economic cohesion. The gods were powerful but benevolent, and approachable in many ways. The divine king was the hub between the world of the gods and the human sphere. He was the main entity responsible for organizing the supply and welfare of the humans, and for keeping order. During official festivals, the living, the gods, and the dead celebrated together, but there were also a number of more personal ways to approach deities. The various sites of interaction between gods and men formed a vast network connecting all the players: the gods were responsible for creation and abundance, the kings and elites were primarily responsible for ensuring that the system ran according to Maat (“Order”), and the people were responsible for living and working throughout the country. The system of ancient Egyptian gods structured Egyptian ideas, policies, and everyday life from the end of the 4th millennium bce to the rise of Christianity and beyond. The ancient Egyptians’ beliefs were polytheistic, acknowledging the existence of thousands of gods and endless deceased humans. At times, the ancient Egyptians appeared to be henotheistic and would exalt a deity in his or her uniqueness. Moreover, with Akhenaten, they were the first to experiment with monotheism, though that did not last much longer than a decade. The ideas and images created for the Egyptian gods and religion had an impact on many contemporaneous cultures, as well as on later religions.


Korshi Dosoo

While ancient Egyptians had no conception of religion as a distinct sphere of life, modern scholars have identified a wide range of Egyptian beliefs and practices relating to the divine. Egyptian religion can be traced back to predynastic times, and it developed continuously until the decline of temple religion in the Roman Period. Three mythic cycles are key to its understanding: the creation of the world, and the related solar cycle, which describe the origin and maintenance of the world, and the Osiris cycle, which provides a justification for the human institutions of kingship and funerary rites. Egyptian religion may be seen as being centered on its temples, which functioned both as sites for the worship of the resident gods and the elaboration of their theologies and as important economic and political centers. In addition to gods, three other categories of divine beings played important roles in Egyptian religious practice: kings, sacred and divine animals, and the dead. The king was intimately involved in the temple religion, as the mediator between the divine and human spheres, the patron of the temples, and the beneficiary of his own rituals, while divine and sacred animals seem to have been likewise understood as living embodiments of divine power. Death was understood through a range of metaphors, to which the ritual response was to link the deceased to one or more of the cosmic cycles through practices aimed at translating them into the divine sphere and thus ensuring their continued existence. As with all aspects of the religion, these rituals changed over time but show remarkable consistency throughout recorded history. Alongside these rituals centered on temple, royal, and funerary cults, a number of personal religious practices have been reconstructed as well as one major break in continuity, the “Amarna Revolution,” in which the ruling king seems to have briefly instituted a form of monotheism.