The Gods of Ancient Egypt: Human-like Needs and Divine Worship
The gods of ancient Egypt were believed to share many traits with humans. They required food, clothing, entertainment, and recreation, much like their mortal worshippers.
These basic needs were met through a series of ritualistic actions and ceremonies, which were formalized into cult practices and liturgies. These pre-established rituals served the gods' needs, and their repetitive nature created a predictable routine for interaction between humans and the divine. This interaction was central to Egyptian religion, ensuring the gods' favor and maintaining cosmic order.
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| gods of ancient Egypt |
Sources of Evidence for Divine Cults
Documentation for divine cults comes from a wide range of sources. These include depictions of deities and brief references to gods and their festivals, recorded on ivory labels and carvings from the First Dynasty, as well as the annals on the Palermo Stone. Later and more detailed information is provided by the reliefs that adorn the walls of temples. Key examples include the eastern interior wall of the hypostyle hall of the Temple of Amun at Karnak, the chapels of the Temple of Seti I at Abydos, and the sanctuaries of the Temples of Horus at Edfu and Hathor at Dendera. These sources are particularly valuable because they depict the individual acts that made up the divine service.
Calendars and so-called "menus" carved on temple walls list the types and quantities of offerings used in the cult. Biographical inscriptions record the duties that priests and priestesses performed for the gods. Papyri, such as Papyrus Berlin 3055, contain lengthy records of the liturgies and actions performed before the gods. Although these records date to the New Kingdom or later, there is little reason to assume that the basic services performed for the gods were significantly different in earlier, less well-documented eras.
The Origins and Spread of Divine Cults
A conventional anthropological model suggests that divine cults originated in the worship of local deities, whose veneration eventually spread throughout the country. However, this model does not fully align with the Egyptian context. Textual evidence indicates that the cult centers of many Egyptian deities were unrelated to a god's earliest attested place of origin. For example, Khnum, whose main cult center developed at Elephantine, was first worshipped in Memphis and Abydos. Similarly, Amun, who became closely associated with Thebes, only gained this geographic link during the early New Kingdom after he supplanted Montu, who had previously been associated with Thebes.
Alongside these gods, who gained their cult centers secondarily, there were purely local deities whose cult centers matched their earliest attestations. Divine cults can be traced well back into the Early Dynastic Period. The cult of Neith, perhaps at Sais, is mentioned on an ivory label of the First Dynasty, and that of a baboon deity called Hedjwer, to whom votive offerings were left, is attested from a label of Semerkhet of the First Dynasty. The Palermo Stone records festivals of the Second Dynasty that may be associated with early divine cults.
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| Ivory label of the Pharaoh Semerkhet, circa 2900 BC. Originally a label for an oil container, it also references a religious festival in a specific year of his reign. EA 32668. |Source=Own work (photo) |Date=August 19, 2008 |
Fluctuations in the Popularity of Divine Cults
The popularity of certain divine cults fluctuated over time. For example, the cult of Hathor was especially prevalent during the Old Kingdom, while the cult of Amun became important only during the New Kingdom. The worship of Isis did not gain significance until the Ptolemaic Period. These fluctuations may have been influenced by political changes, shifts in religious focus, or the rise of new theological ideas.
The Geographic Distribution of Divine Cults
Divine cults were celebrated throughout Egypt, Nubia, and Egypt's foreign outposts. Although specific areas were associated with certain gods—Amun with Thebes, Ra with Heliopolis, Satet and Khnum with Elephantine, the cult of a single god was not restricted to a particular area. For example, Hathor had temples in Dendera, Thebes, Nubia, Sinai, and elsewhere. In addition, a deity might have several temples in one area, as documented by the many shrines of Amun in his various aspects in Eastern and Western Thebes.
These cult centers were often linked by divine rituals. For instance, during the annual festival of the marriage of Hathor and Horus, the goddess of Dendera traveled to Edfu. Similarly, Amun of Karnak traveled to the Luxor Temple, and Amun of the Luxor Temple on the eastern bank of the Nile traveled to cult centers at Deir el-Bahri and Medinet Habu on the western bank.
The Economic Role of Divine Cults
Divine cults played a significant role in the Egyptian economy. Great numbers of people were involved in the fulfillment of rituals, from those who served as priests to those who built and maintained the shrines, wove the fabric of offerings, and grew and prepared the food offerings. The economic structure of the divine cult paralleled that of the state's, in that the offerings given to the divine image during the thrice-daily offering service reverted to the temple workers as part of their compensation.
The Priestly Hierarchy and Roles
The cult actions were executed by men and women of various ranks, arranged in a hierarchical structure. These roles included the wab priest, a part-time priest who served in the temple on a rotational basis, and the lector-priest, responsible for reciting prayers during the rituals. High-ranking priests, such as the prophets, administered the vast temple domains. The method of priestly appointment is not entirely understood, though inheritance played a significant role. Some appointments were made directly by the king.
Daily Rituals in Divine Worship
The daily cult was enacted three times a day, roughly coinciding with the intervals of meals. The rituals involved adoration of the god and the presentation of offerings. The priest would purify the shrine, present food, and adorn the divine statue. The statue was then returned to its shrine, and the priest exited, erasing his footprints. These rituals mirrored human needs, ensuring the gods' continued favor and participation in the cosmic order.
Informal Worship and Votive Offerings
Outside the formalized context of the temple, worship often focused on personal petitions. Individuals would leave votive offerings, such as figurines or food, at shrines in hopes of divine intercession. Evidence of such practices dates back to the Early Dynastic Period, with figurines and offerings found at sites like the Temple of Satet at Elephantine. The cult of Hathor at Deir el-Bahri exemplifies this blend of divine and funerary elements.
Cults of Deified Kings and Individuals
Some kings were worshipped as gods during their lifetimes, with statues serving as focal points for rituals. For example, Ramesses II and Amenhotep III were venerated in this way. Similarly, deified individuals like Imhotep and Amenhotep, son of Hapu, were worshipped for their ability to intercede with the gods. These cults often involved offerings and prayers, with the deified individual acting as an intermediary between the worshipper and the gods.