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슈 (이집트 신화)
Myths[edit]
As the air, Shu was considered to be cooling, and thus calming, influence, and pacifier. Due to the association with air, calm, and thus Ma'at (truth, justice and order), Shu was portrayed in art as wearing an ostrich feather. Shu was seen with between one and four feathers. The ostrich feather was symbolic of light and emptiness. Fog and clouds were also Shu's elements and they were often called his bones. Because of his position between the sky and earth, he was also known as the wind.[2]
In a much later myth, representing the terrible weather disaster at the end of the Old Kingdom, it was said that Tefnut and Shu once argued, and Tefnut left Egypt for Nubia (which was always more temperate). It was said that Shu quickly decided that he missed her, but she changed into a cat that destroyed any man or god that approached. Thoth, disguised, eventually succeeded in convincing her to return. ※ 아니 이런 재미난 이야기가 있었다니. 그 사이 좋은 슈와 테프누트가 부부싸움을 했어?
The Greeks associated Shu with Atlas, the primordial Titan who held up the celestial spheres, as they are both depicted holding the sky.[3]
The air god Shu separated the sky goddess Nut from the earth god, Geb. This treatment symbolized duality, the separation of the world into opposites: above and below, light and dark, good and evil. Shu is mostly represented by a man. Only in his function as a fighter and defender as the sun god does he sometimes receive a lion's head. In Egyptian mythology, Shu arrived as breath from the nose of the original god, Atum-Ra, together with his sister and wife, Tefnut, the moist air. The first pair of cosmic elements then created the sky goddess, Nut, and the earth god, Geb, who in turn created the deities Isis, Osiris, Nephthys and Set.[2]
He carries an ankh, the symbol of life.
| Nun | Mehet-Weret | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Ra | Maat | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Shu | Tefnut | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Geb | Nut | Thoth | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Isis | Osiris | Nephthys | Seth | Neith | Khnum | Satet | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Horus | Anubis | Anput | Sobek | Apep | Anuket | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Four sons of Horus | Kebechet | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
테프누트
| 테프누트 | |||||
| 습기의 신 | |||||
 | |||||
| 이름의 신성문자 표기 |
| ||||
|---|---|---|---|---|---|
| 신앙중심지 | 헬리오폴리스, 레온토폴리스 | ||||
| 상징 | 암사자 | ||||
| 성별 | 여신 | ||||
| 배우자 | 슈 | ||||
| 부모 | 라와 유사세트 | ||||
| 형제자매 | 슈 | ||||
| 자식 | 게브와 누트 | ||||
테프누트(Tefnut, Tefenet, Tefnet)은 고대 이집트 신화에 등장하는 습기의 여신이다. 헬리오폴리스의 엔네아드 신화에 따르면, 태초의 창조신 아툼에게서 태어났다. 남매지간인 공기의 신 슈와 결혼하여 대지의 신 게브와 하늘의 여신 누트를 낳았다.
Etymology[edit]
Literally translating as "That Water",[2] the name Tefnut has been linked to the verb 'tfn' meaning 'to spit'[3] and versions of the creation myth say that Ra (or Atum) spat her out and her name was written as a mouth spitting in late texts.[4]
Like most Egyptian deities, including her brother, Tefnut has no single ideograph or symbol. Her name in hieroglyphics consists of four single phonogram symbols t-f-n-t. Although the n phonogram is a representation of waves on the surface of water, it was never used as an ideogram or determinative for the word water (mw), or for anything associated with water.[5]
Mythological origins[edit]
Tefnut is a daughter of the solar god Ra-Atum. Married to her brother, Shu, she is mother of Nut, the sky and Geb, the earth. Tefnut's grandchildren were Osiris, Isis, Set, Nephthys, and in some versions, Horus the Elder (Heru Wer). She was also a great grandmother of Horus the Younger. Alongside her father, brother, children, grandchildren, and great-grandchild, she is a member of the Ennead of Heliopolis.
There are a number of variants to the myth of the creation of Tefnut and her twin brother Shu. In all versions, Tefnut is the product of parthenogenesis, and all involve some variety of bodily fluid.
In the Heliopolitan creation myth, the solar god Atum masturbates to produce Tefnut and Shu.[6]
- Atum was creative in that he proceeded to masturbate himself in Heliopolis. He took his penis in his hand so that he might obtain the pleasure of orgasm thereby. And brother and sister were born - that is Shu and Tefnut. Pyramid Text 527[7]
In some versions of this myth, Atum also swallows his semen, and spits it out to form the twins, or else the spitting of his saliva forms the act of procreation. Both of these versions contain a play on words, the tef sound which forms the first syllable of the name Tefnut also constitutes a word meaning "to spit" or "to expectorate".[7]
The Coffin Texts contain references to Shu being sneezed out by Atum from his nose, and Tefnut being spat out like saliva. The Bremner-Rind Papyrus and the Memphite Theology describe Atum masturbating into his mouth, before spitting out his semen to form the twins.[8] ※ 헐... 엄청난 상상력이네.;;
Iconography[edit]
Tefnut is a leonine deity, and appears as human with a lioness head when depicted as part of the Great Ennead of Heliopolis. The other frequent depiction is as a lioness, but Tefnut can also be depicted as fully human. In her fully or semi anthropomorphic form, she is depicted wearing a wig, topped either with a uraeus serpent, or a uraeus and solar disk, and she is sometimes depicted as a lion headed serpent. Her face is sometimes used in a double headed form with that of her brother Shu on collar counterpoises.[9]
During the 18th and 19th Dynasties, particularly during the Armana period, Tefnut was depicted in human form wearing a low flat headdress, topped with sprouting plants. Akhenaten's mother, Tiye was depicted wearing a similar headdress, and identifying with Hathor-Tefnut. The iconic blue crown of Nefertiti is thought by archaeologist Joyce Tyldesley to be derived from Tiye's headdress, and may indicate that she was also identifying with Tefnut.[10]
Cult centres[edit]
Heliopolis and Leontopolis (modern Tel el-Muqdam) were the primary cult centres. At Heliopolis, Tefnut was one of the members of that city's great Ennead,[9] and is referred to in relation to the purification of the wabet (priest) as part of the temple rite. Here she had a sanctuary called the Lower Menset.[1]
"I have ascended to you
with the Great One behind me
and <my> purity before me:
I have passed by Tefnut,
even while Tefnut was purifying me,
and indeed I am a priest, the son of a priest in this temple." Papyrus Berlin 3055[11]
At Karnak, Tefnut formed part of the Great Ennead and was invoked in prayers for the health and wellbeing of the Pharaoh.[12]
She was worshiped with Shu as a pair of lions in Leontopolis in the Delta.[13]
Mythology[edit]
Tefnut was connected with other leonine goddesses as the Eye of Ra.[14] As a lioness she could display a wrathful aspect and is said to escape to Nubia in a rage from where she is brought back by Thoth.[4] In the earlier Pyramid Texts she is said to produce pure waters from her vagina.[15]
게브
Name[edit]
The name was pronounced as such from the Greek period onward and was formerly erroneously read as Seb[2] or as Keb. The original Egyptian was perhaps "Gebeb"/"Kebeb". It was spelled with either initial -g- (all periods), or with -k-point (gj). The latter initial root consonant occurs once in the Middle Kingdom Coffin Texts, more often in 21st Dynasty mythological papyri as well as in a text from the Ptolemaic tomb of Petosiris at Tuna el-Gebel or was written with initial hard -k-, as e.g. in a 30th Dynasty papyrus text in the Brooklyn Museum dealing with descriptions of and remedies against snakes.
Role and development[edit]
The oldest representation in a fragmentary relief of the god, was as an anthropomorphic bearded being accompanied by his name, and dating from king Djoser's reign, 3rd Dynasty, and was found in Heliopolis. In later times he could also be depicted as aram, a bull or a crocodile (the latter in a vignette of the Book of the Dead of the lady Heryweben in the Egyptian Museum, Cairo).
Geb was frequently described mythologically as father of snakes (one of the names for snake was s3-t3 – "son of the earth"). ※ 헐. 뱀이 '땅의 아들'이었다니. 말은 되네. In a Coffin Texts spell Geb was described as father of the snake Nehebkau. In mythology, Geb also often occurs as a primeval divine king of Egypt from whom his son Osiris and his grandson Horus inherited the land after many contendings with the disruptive god Set, brother and killer of Osiris. Geb could also be regarded as personified fertile earth and barren desert, the latter containing the dead or setting them free from their tombs, metaphorically described as "Geb opening his jaws", or imprisoning those there not worthy to go to the fertile North-Eastern heavenly Field of Reeds. In the latter case, one of his otherworldly attributes was an ominous jackal-headed stave (called wsr.t) rising from the ground onto which enemies could be bound.
In the Heliopolitan Ennead (a group of nine gods created in the beginning by the one god Atum or Ra), Geb is the husband of Nut, the sky or visible daytime and nightly firmament, the son of the earlier primordial elements Tefnut (moisture) and Shu ('emptiness'), and the father to the four lesser gods of the system – Osiris, Seth, Isis andNephthys. In this context, Geb was believed to have originally been engaged with Nut and had to be separated from her by Shu, god of the air.[3] Consequently, in mythological depictions, Geb was shown as a man reclining, sometimes with his phallus still pointed towards Nut.
As time progressed, the deity became more associated with the habitable land of Egypt and also as one of its early rulers. As a chthonic deity he (like Min) became naturally associated with the underworld and with vegetation – barley being said to grow upon his ribs – and was depicted with plants and other green patches on his body.
His association with vegetation, and sometimes with the underworld and royalty brought Geb the occasional interpretation that he was the husband of Renenutet, a minor goddess of the harvest and also mythological caretaker (the meaning of her name is "nursing snake") of the young king in the shape of a cobra, who herself could also be regarded as the mother of Nehebkau, a primeval snake god associated with the underworld. He is also equated by classical authors as the Greek Titan Cronus.
Ptah and Ra, creator deites, usually begin the list of divine ancestors. There is speculation between Shu and Geb and who was the first god-king of Egypt. The story of how Shu, Geb, and Nut were separated in order to create the cosmos is now being interpreted in more human terms; exposing the hostility and sexual jealousy. Between the father son jealously and Shu rebelling against the divine order, Geb challenges Shu’s leadership. Geb takes Shu’s mother, Tefnut, as his chief queen, separating Shu from his sister-wife. Just as Shu had previously done to him. In the book of the Heavenly Cow, it is implied that Geb is the heir of the departing sun god. After Geb passed on the throne to Osiris, his youngest son, he then took on a role of a judge in the Divine Tribunal of the gods.[4]
Goose[edit]
Some Egyptologists, (specifically Jan Bergman, Terence Duquesne or Richard H. Wilkinson) have stated that Geb was associated with a mythological divine creator goose who had laid a world egg from which the sun and/or the world had sprung. This theory is assumed to be incorrect and to be a result of confusing the divine name "Geb" with that of a Whitefronted Goose (Anser albifrons), also called originally gb(b): "lame one, stumbler".[5]
This bird-sign is used only as a phonogram in order to spell the name of the god (H.te Velde, in: Lexikon der AegyptologieII, lemma: Geb). An alternative ancient name for this goose species was trp meaning similarly 'walk like a drunk', 'stumbler'. The Whitefronted Goose is never found as a cultic symbol or holy bird of Geb. The mythological creator 'goose' referred to above, was called Ngg wr "Great Honker" and always depicted as a Nilegoose/Foxgoose (Alopochen aegyptiacus) who ornithologically belongs to a separate genus and whose Egyptian name was smn, Coptic smon. A coloured vignet irrefutably depicts a Nile Goose with an opened beak (Ngg wr!) in a context of solar creation on a mythological papyrus dating from the 21st Dynasty.[6]
Similar images of this divine bird are to be found on temple walls (Karnak, Deir el-Bahari), showing a scene of the king standing on a papyrus raft and ritually plucking papyrus for the Theban god Amun-Re-Kamutef. The latter Theban creator god could be embodied in a Nilegoose, but never in a Whitefronted Goose. In Underworld Books a diacritic goose-sign (most probably denoting then an Anser albifrons) was sometimes depicted on top of the head of a standing anonymous male anthropomorphic deity, pointing to Geb's identity. Geb himself was never depicted as a Nile Goose, as later was Amun, called on some New Kingdom stelae explicitly:'Amun, the beautiful smn-goose (Nile Goose).[6]
The only clear pictorial confusion between the hieroglyphs of a Whitefronted Goose (in the normal hieroglyphic spelling of the name Geb, often followed by the additional -b-sign) and a Nile Goose in the spelling of the name Geb occurs in the rock cut tomb of the provincial governor Sarenput II (12th Dynasty, Middle Kingdom) on the Qubba el-Hawa desert-ridge (opposite Aswan), namely on the left (southern) wall near the open doorway, in the first line of the brightly painted funerary offering formula. This confusion is to be compared with the frequent hacking out by Ekhnaton's agents of the sign of the Pintail Duck (meaning 'son') in the royal title 'Son of Re', especially in Theban temples, where they confused the duck sign with that of a Nilegoose regarded as a form of the then forbidden god Amon.[6]
누트 (이집트 신화)
| 누트 | |||
| 천공의 신 | |||
 바닥에 누운 남자가 게브이고 그 위에 엎드린 여자가 누트. | |||
| 이름의 신성문자 표기 |
| ||
|---|---|---|---|
| 상징 | 하늘, 별 | ||
| 성별 | 여신 | ||
| 배우자 | 게브 | ||
| 부모 | 슈와 테프누트 | ||
| 형제자매 | 게브 | ||
| 자식 | 오시리스, 이시스, 세트, 네프티스 | ||
누트(Nut, Nuit, Newet, Neuth)은 고대 이집트 신화에 등장하는 하늘의 여신이다. 그녀의 이름은 "밤"이라는 단어에서 유례하였으며 엔네아드의 9신 중 하나이다[1]. 이집트 종교의 우주관에서 그의 남편이자 대지의 신인 게브 위에 엎드려 있는 모습으로 표현되며, 누트의 옷은 별들이 수놓아져 있다. 태양신 라가 태양의 돛단배를 타고 누트를 따라 여정을 한다고 한다. 오시리스와 이시스, 세트, 네프티스는 누트와 게브가 낳은 신들이다.
이름[편집]
고대 이집트어로 밤(night)이라는 뜻에서 유래했다.
신화[편집]
태양은 매일 동쪽 하늘에 나타나 공중을 가로질러 서쪽으로 사라진다. 이집트인들은 태양신이 태양을 '만제트'라는 배에 태워 이동시킨다고 생각했으며, 밤에 태양이 없어지는 것은 태양이 천공의 신, 즉 누트에게 잡아먹히기 때문이라고 해석했다. 서쪽으로 사라진 태양은 누트의 입에 들어가서 밤 동안에 몸 속을 지난 다음 아침이 되면 여신의 무릎에서 다시 솟아난다고 한다.
이는 재생과 부활을 암시하는 것이라고 할 수 있다. 그래서 사람들은 누트를 사자(死者)를 수호하는 신으로 여기게 되었다. 고대 이집트에서는 사자를 넣는 관 안쪽에 천공을 그려넣었다고 한다. 이는 사자의 혼이 누트를 잘 찾아갈 수 있도록 하기 위한 장치이자, 축복에 대한 염원이 담겨 있는 것이기도 했다.
창조신화[편집]
고대 이집트인의 우주관은 한 차례 큰 변화가 있었다. 그들은 세계가 아툼이라는 태양신에 의해 창조되었다고 생각했다. 이렇게 창조된 세계는 천공, 창공, 대기, 대지, 물, 지하 세계 등으로 구성되어 있었다. 이 여섯 곳에는 모두 그곳을 관장하는 신들이 있었다. 그 중 천공의 신이 누트였다. 창공은 네네트, 대기는 슈, 대지는 게브, 물은 누, 지하계는 다트가 다스렸다. 물의 신 누는 그후 이집트의 신들을 낳았으며, 바다를 상징한다. 바다는 '커다란 숲'으로 불리며, 대지를 휘감았다. 사람들은 누의 힘이 지하와 대지에도 미쳤으며, 지하수와 함께 많은 혜택을 베풀어준 나일 강을 누라고 생각했다. 말하자면 물 그 자체를 신격화했던 것이다.
게브는 대지의 신으로, 당시 사람들은 대지가 둥근 원반 형태로 생겼다고 생각했다. 그래서 신화에서는 대지 위로 길게 뻗어 있는 산들을 타고 다니는 천공의 신 누트가 게브와 서로 사랑하는 사이였다고 전하고 있다.
하지만 아툼은 누트에게 대기의 신 슈와 결혼하라고 명령했다(일설에 따르면, 누트와 게브의 사랑에 질투를 느낀 슈가 둘 사이를 갈라놓았다고도 한다). 그래서 누트는 게브와 헤어져 인간이 살고 있는 지상으로 내려왔다고 한다.
| Nut | |||
|---|---|---|---|
| Goddess of the Sky, Stars, the Sun, the Moon, Light, Heaven, Astronomy, the Universe, Air, and the Winds | |||
 The goddess Nut, wearing the water-pot sign (nw) that identifies her. | |||
| Name inhieroglyphs |
| ||
| Symbol | the Sky, Stars, Cows | ||
| Consort | Geb | ||
| Parents | Shu and Tefnut | ||
| Siblings | Geb | ||
| Offspring | Osiris, Isis, Set, Nephthys, and sometimes Horus | ||
Nut (/nʌt/ or /nuːt/)[n 1] or Neuth (/nuːθ/ or /njuːθ/; also spelled Nuit or Newet) is the goddess of the sky in the Ennead ofancient Egyptian religion. She was seen as a star-covered nude woman arching over the earth,[1] or as a cow.
Contents
[hide]Goddess of the sky[edit]
Nut is a daughter of Shu and Tefnut. Her husband and brother is Geb. She has five children: Osiris, Set, Isis, Nephthys and Horus. Her name is translated to mean 'sky'[n 2][2] and she is considered one of the oldest deities among the Egyptian pantheon,[3] with her origin being found on the creation story of Heliopolis. She was originally the goddess of the night time sky, but eventually became referred to as simply the sky goddess. Her headdress was the hieroglyphic of part of her name, a pot, which may also symbolize the uterus. Mostly depicted in nude human form, Nut was also sometimes depicted in the form of a cow whose great body formed the sky and heavens, a sycamore tree, or as a giant sow, suckling many piglets (representing the stars).
Origins[edit]
A sacred symbol of Nut was the ladder, used by Osiris to enter her heavenly skies. This ladder-symbol was called maqet and was placed in tombs to protect the deceased, and to invoke the aid of the deity of the dead. Nut and her brother, Geb, may be considered enigmas in the world of mythology. In direct contrast to most other mythologies which usually develop a sky father associated with an Earth mother(or Mother Nature), she personified the sky and he the Earth.[4] ※ 그렇지. 보통 신화에선 하늘이 남성, 땅이 여성인데, 이집트신화에선 하늘이 여성, 땅이 남성이다.
Nut appears in the creation myth of Heliopolis which involves several goddesses who play important roles: Tefnut (Tefenet) is a personification of moisture, who mated with Shu (Air) and then gave birth to Sky as the goddess Nut, who mated with her brother Earth, as Geb. From the union of Geb and Nut came, among others, the most popular of Egyptian goddesses, Isis, the mother of Horus, whose story is central to that of her brother-husband, the resurrection god Osiris. Osiris is killed by his brother Seth and scattered over the Earth in 14 pieces which Isis gathers up and puts back together. Osiris then climbs a ladder into his mother Nut for safety and eventually becomes king of the dead.[5]
A huge cult developed about Osiris that lasted well into Roman times. Isis was her husband's queen in the underworld and the theological basis for the role of the queen on earth. It can be said that she was a version of the great goddess Hathor. Like Hathor she not only had death and rebirth associations, but was the protector of children and the goddess of childbirth.[5]
Myth of Nut and Ra[edit]
Ra, the sun god, was the second to rule the world, according to the reign of the gods. Ra was a strong ruler but he feared anyone taking his throne. When he discovered that Nut was to have children, he was furious. He decreed, "Nut shall not give birth any day of the year." At that time, the year was only 360 days. Nut spoke to Thoth, god of wisdom, and he had a plan. Thoth gambled with Khonsu, god of the moon, whose light rivalled that of Ra's. Every time Khonsu lost, he had to give Thoth some of his moonlight. Khonsu lost so many times that Thoth had enough moonlight to make 5 extra days. Since these days were not part of the year, Nut could have her children. She had five children: Osiris, later ruler of the gods and then god of the dead, Horus the Elder, god of war, Set, god of evil and wastelands, Isis, goddess of magic, and Nephthys, goddess of water. When Ra found out, he was furious. He separated Nut from her husband Geb for eternity. Her father, Shu, was to keep them apart. Nevertheless, Nut did not regret her decision.[citation needed] ※ 그런데 이 이야기가 누트가 암소 형상을 취한다는 것과 무슨 관련이 있나? 아이를 많이 낳아 젖을 먹인다는 점?
Some of the titles of Nut were:
- Coverer of the Sky: Nut was said to be covered in stars touching the different points of her body.
- She Who Protects: Among her jobs was to envelop and protect Ra, the sun god.[6]
- Mistress of All or "She who Bore the Gods": Originally, Nut was said to be lying on top of Geb (Earth) and continually having intercourse. During this time she birthed four children: Osiris, Isis, Set, and Nephthys.[7] A fifth child named Arueris is mentioned by Plutarch.[8] He was the Egyptian counterpart to the Greek god Apollo, who was made syncretic with Horus in the Hellenistic era as 'Horus the Elder'.[9] The Ptolemaic temple of Edfu is dedicated to Horus the Elder and there he is called the son of Nut and Geb, brother of Osiris, and the eldest son of Geb.[10]
- She Who Holds a Thousand Souls: Because of her role in the re-birthing of Ra every morning and in her son Osiris's resurrection, Nut became a key god in many of the myths about the afterlife.[6]
Role[edit]
Nut was the goddess of the sky and all heavenly bodies, a symbol of protecting the dead when they enter the afterlife. According to the Egyptians, during the day, the heavenly bodies—such as the sun and moon—would make their way across her body. Then, at dusk, they would be swallowed, pass through her belly during the night, and be reborn at dawn.[11]
Nut is also the barrier separating the forces of chaos from the ordered cosmos in the world. She was pictured as a woman arched on her toes and fingertips over the earth; her body portrayed as a star-filled sky. Nut’s fingers and toes were believed to touch the four cardinal points or directions of north, south, east, and west.
Because of her role in saving Osiris, Nut was seen as a friend and protector of the dead, who appealed to her as a child appeals to its mother: "O my Mother Nut, stretch Yourself over me, that I may be placed among the imperishable stars which are in You, and that I may not die." Nut was thought to draw the dead into her star-filled sky, and refresh them with food and wine: "I am Nut, and I have come so that I may enfold and protect you from all things evil."[12] ※ 누트가 오시리스를 구해준 적이 있었나...;;
She was often painted on the inside lid of the sarcophagus, protecting the deceased. The vaults of tombs were often painted dark blue with many stars as a representation of Nut. The Book of the Dead says, "Hail, thou Sycamore Tree of the Goddess Nut! Give me of the water and of the air which is in thee. I embrace that throne which is in Unu, and I keep guard over the Egg of Nekek-ur. It flourisheth, and I flourish; it liveth, and I live; it snuffeth the air, and I snuff the air, I the Osiris Ani, whose word is truth, in peace.''
Book of Nut[edit]
The Book of Nut is a modern title of what was known in ancient times as The Fundamentals of the Course of the Stars. This is an important collection of ancient Egyptian astronomical texts, perhaps the earliest of several other such texts, going back at least to 2,000 BC. Nut, being the sky goddess, plays the big role in the Book of Nut. The text also tells about various other sky and earth deities, such as the star deities and the decans deities. The cycles of the stars and the planets, and the time keeping are covered in the book.[13]
오시리스
| 오시리스 | ||||
| 사후세계의 신 | ||||
 망자의 군주 오시리스의 녹색 피부는 그가 미라임을 나타내며 곧 재생을 상징한다. | ||||
| 이름의 신성문자 표기 |
| |||
|---|---|---|---|---|
| 신앙중심지 | 아비도스 | |||
| 상징 | 갈고리와 도리깨 | |||
| 성별 | 남신 | |||
| 배우자 | 이시스 | |||
| 부모 | 게브와 누트 | |||
| 형제자매 | 이시스, 세트, 네프티스 | |||
| 자식 | 호루스 | |||
오시리스(Asar, Aser, Ausar, Ausir, Wesir, Usir, Usire, Ausare)는 고대 이집트 신화에 나오는 신으로서 풍요를 상징하며 또한 저승 세계를 믿는 고대 이집트의 종교에서 죽은 사람을 다시 깨운다고 믿어졌다. 오시리스를 둘러싼 신화는 특히 아내이자 누이인 이시스 그리고 세트와의 싸움으로 잘 알려져 있다. 파라오는 오시리스의 화신으로 받들어졌다.
생산의 신인 오시리스는 이집트의 왕으로서 군림하여 사람들의 절대적인 지지를 받지만, 이것을 시기한 세트에 의해 살해당한다. 이 때 오시리스의 시체는 뿔뿔이 흩어지게 되어 나일강에 뿌려졌지만, 이시스에 의해 수습되어 부활하게 된다. 하지만 이미 죽은 상태라 지상으로 나올 수는 없고, 명계의 왕으로서 군림해 죽은 자들을 재판하는 역할을 맡게 된다.[1] 그 이후로 오시리스는 부활과 재생을 의미하기도 한다.
오시리스의 죽음과 부활의 모티브는 계절에 따른 식물의 죽음과 탄생을 설명하며, 식물신(농경신)으로서의 입장을 나타낸다. 그의 피부가 그림이나 조각상에서와 같이 녹색을 띄우는 것도 그러한 의미가 담겨져있기 때문이다.
※ 오시리스는 전부 다 하이라이트다.
각주[편집]
참고 자료[편집]
이 문서에는 다음커뮤니케이션(현 카카오)에서 GFDL 또는 CC-SA 라이선스로 배포한 글로벌 세계대백과사전의 내용을 기초로 작성된 글이 포함되어 있습니다.
Osiris (/oʊˈsaɪərᵻs/, alternatively Ausir, Asiri or Ausar, among other spellings), was an Egyptian god, usually identified as the god of the afterlife, the underworld, and the dead, but more appropriately as the god of transition, resurrection, and regeneration. He was classically depicted as a green-skinned man with a pharaoh's beard, partially mummy-wrapped at the legs, wearing a distinctive crown with two large ostrich feathers at either side, and holding a symbolic crook and flail. Osiris was at times considered the oldest son of the earth god Geb, though other sources state his father is the sun-god Ra [1] and the sky goddess Nut, as well as being brother and husband of Isis, with Horus being considered his posthumously begotten son.[1] He was also associated with the epithet Khenti-Amentiu, meaning "Foremost of the Westerners", a reference to his kingship in the land of the dead.[2] As ruler of the dead, Osiris was also sometimes called "king of the living": ancient Egyptians considered the blessed dead "the living ones".[3] Osiris was considered the brother of Isis, Set, Nephthys, and Horus the Elder, and father of Horus the younger.[4] Osiris is first attested in the middle of the Fifth dynasty of Egypt, although it is likely that he was worshipped much earlier;[5]the Khenti-Amentiu epithet dates to at least the first dynasty, also as a pharaonic title. Most information available on the myths of Osiris is derived from allusions contained in the Pyramid Texts at the end of the Fifth Dynasty, later New Kingdom source documents such as the Shabaka Stone and the Contending of Horus and Seth, and much later, in narrative style from the writings of Greek authors including Plutarch[6] and Diodorus Siculus.[7]
Osiris was considered not only a merciful judge of the dead in the afterlife, but also the underworld agency that granted all life, including sprouting vegetation and the fertile flooding of the Nile River. He was described as the "Lord of love",[8] "He Who is Permanently Benign and Youthful"[9] and the "Lord of Silence".[10] The Kings of Egypt were associated with Osiris in death — as Osiris rose from the dead they would, in union with him, inherit eternal life through a process of imitative magic. By the New Kingdom all people, not just pharaohs, were believed to be associated with Osiris at death, if they incurred the costs of the assimilation rituals.[11]
※ 죽음과 부활, 심판의 관점에서 그리스도교에 영향을 준 것으로 여겨지는 오시리스.
Through the hope of new life after death, Osiris began to be associated with the cycles observed in nature, in particular vegetation and the annual flooding of the Nile, through his links with the heliacal rising of Orion and Sirius at the start of the new year.[9] Osiris was widely worshipped as Lord of the Dead until the suppression of the Egyptian religion during the rise of Christianity in the Roman Empire.[12][13]
Etymology of the name[edit]
Osiris is a Latin transliteration of the Ancient Greek Ὄσιρις IPA: [ó.siː.ris], which in turn is the Greek adaptation of the original theonymin the Egyptian language. In Egyptian hieroglyphs the name is written Wsjr, as the hieroglyphic writing does not restitute all thevowels, and Egyptologists transliterate the name variously as Asar, Yasar, Aser, Asaru, Ausar, Ausir, Wesir, Usir, Usire or Ausare.
Several proposals have been made for the etymology and meaning of the original name Wsjr. John Gwyn Griffiths (1980) proposed a derivation from wser signifying "the powerful". Moreover, one of the oldest attestations of the god Osiris appears in the mastaba of the deceased Netjer-wser (God Almighty).
David Lorton (1985) proposed that Wsjr is composed by the morphemes set-jret signifying "ritual activity", Osiris being the one who receives it. Wolfhart Westendorf (1987) proposed an etymology from Waset-jret "she who bears the eye".[14]
Appearance[edit]
Osiris is represented in his most developed form of iconography wearing the Atef crown, which is similar to the White crown of Upper Egypt, but with the addition of two curling ostrich feathers at each side (see also Atef crown (hieroglyph)).
He also carries the crook and flail. The crook is thought to represent Osiris as a shepherd god. The symbolism of the flail is more uncertain with shepherds whip, fly-whisk, or association with the god Andjety of the ninth nome of Lower Egypt proposed.[9]
He was commonly depicted as a pharaoh with a complexion of either green (the color of rebirth) or black (alluding to the fertility of the Nile floodplain) in mummiform (wearing the trappings of mummification from chest downward).[15] More rarely, he was depicted as a lunar god with a crown encompassing the moon. The unlucky prognosis texts mentioning Osiris were connected to the moon in the Calendar of Lucky and Unlucky Days of papyrus Cairo 86637.[16]
Early mythology[edit]
The Pyramid Texts describe early conceptions of an afterlife in terms of eternal travelling with the sun god amongst the stars. Amongst these mortuary texts, at the beginning of the 4th dynasty, is found: "An offering the king gives and Anubis". By the end of the 5th dynasty, the formula in all tombs becomes "An offering the king gives and Osiris".[17]
Father of Horus[edit]
Osiris is the mythological father of the god Horus, whose conception is described in the Osiris myth, a central myth in ancient Egyptian belief. The myth described Osiris as having been killed by his brother Set, who wanted Osiris' throne. Isis joined the fragmented pieces of Osiris, but the only body part missing was the phallus. Isis fashioned a golden phallus, and briefly brought Osiris back to life by use of a spell that she learned from her father. This spell gave her time to become pregnant by Osiris before he again died. Isis later gave birth to Horus. As such, since Horus was born after Osiris' resurrection, Horus became thought of as a representation of new beginnings and the vanquisher of the evil Set.
Ptah-Seker (who resulted from the identification of Creator god Ptah with Seker), god of reincarnation, thus gradually became identified with Osiris, the two becoming Ptah-Seker-Osiris. As the sun was thought to spend the night in the underworld, and was subsequently reincarnated every morning, Ptah-Seker-Osiris was identified as both Creator god, king of the underworld, god of theafterlife, reincarnation, life, death, and resurrection.[18]
Ram god[edit]
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| Banebdjed (b3-nb-ḏd) in hieroglyphs |
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Osiris' soul, or rather his Ba, was occasionally worshipped in its own right, almost as if it were a distinct god, especially in the Delta city of Mendes. This aspect of Osiris was referred to as Banebdjedet, which is grammatically feminine (also spelt "Banebded" or "Banebdjed"), literally "the ba of the lord of the djed, which roughly means The soul of the lord of the pillar of continuity. The djed, a type of pillar, was usually understood as the backbone of Osiris, and, at the same time, as the Nile, the backbone of Egypt.
The Nile, supplying water, and Osiris (strongly connected to the vegetable regeneration) who died only to be resurrected, represented continuity and stability. As Banebdjed, Osiris was given epithets such as Lord of the Sky and Life of the (sun god) Ra, since Ra, when he had become identified with Atum, was considered Osiris' ancestor, from whom his regal authority is inherited. Ba does not mean "soul" in the western sense, and has to do with power, reputation, force of character, especially in the case of a god.
Since the ba was associated with power, and also happened to be a word for ram in Egyptian, Banebdjed was depicted as a ram, or as Ram-headed. A living, sacred ram was kept at Mendes and worshipped as the incarnation of the god, and upon death, the rams were mummified and buried in a ram-specific necropolis. Banebdjed was consequently said to be Horus' father, as Banebdjed was an aspect of Osiris.
Regarding the association of Osiris with the ram, the god's traditional crook and flail are the instruments of the shepherd, which has suggested to some scholars also an origin for Osiris in herding tribes of the upper Nile. The crook and flail were originally symbols of the minor agricultural deity Andjety, and passed to Osiris later. From Osiris, they eventually passed to Egyptian kings in general as symbols of divine authority.
Mythology[edit]
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The cult of Osiris (who was a god chiefly of regeneration and rebirth) had a particularly strong interest in the concept of immortality. Plutarch recounts one version of the myth in which Set (Osiris' brother), along with the Queen of Ethiopia, conspired with 72 accomplices to plot the assassination of Osiris.[19] Set fooled Osiris into getting into a box, which Set then shut, sealed with lead, and threw into the Nile. Osiris' wife, Isis, searched for his remains until she finally found him embedded in a tamarisk tree trunk, which was holding up the roof of a palace in Byblos on the Phoenician coast. She managed to remove the coffin and open it, but Osiris was already dead.
In one version of the myth, she used a spell learned from her father and brought him back to life so he could impregnate her. Afterwards he died again and she hid his body in the desert. Months later, she gave birth to Horus. While she raised Horus, Set was hunting one night and came across the body of Osiris.
Enraged, he tore the body into fourteen pieces and scattered them throughout the land. Isis gathered up all the parts of the body, except the penis (which had been eaten by a fish, the medjed) and bandaged them together for a proper burial. The gods were impressed by the devotion of Isis and resurrected Osiris as the god of the underworld. Because of his death and resurrection, Osiris was associated with the flooding and retreating of the Nile and thus with the crops along the Nile valley.
Diodorus Siculus gives another version of the myth in which Osiris was described as an ancient king who taught the Egyptians the arts of civilization, including agriculture, then travelled the world with his sister Isis, the satyrs, and the nine muses, before finally returning to Egypt. Osiris was then murdered by his evil brother Typhon, who was identified with Set. Typhon divided the body into twenty-six pieces, which he distributed amongst his fellow conspirators in order to implicate them in the murder. Isis and Hercules (Horus) avenged the death of Osiris and slew Typhon. Isis recovered all the parts of Osiris' body, except the phallus, and secretly buried them. She made replicas of them and distributed them to several locations, which then became centres of Osiris worship.[20][21]
Death or transition and institution as god of the afterlife[edit]
Ancient Egyptians believed that death was in fact transition. They believed that the ka, or life-force, left the body at the point of death and even their practices of preserving the body further indicated their understanding of the continuance of life. Hence Osiris is known as the God of Transition and commonly also well known as the God of Resurrection and Regeneration.
Plutarch and others have noted that the sacrifices to Osiris were "gloomy, solemn, and mournful..." (Isis and Osiris, 69) and that the great mystery festival, celebrated in two phases, began at Abydos commemorating the death of the god, on the same day that grain was planted in the ground (Isis and Osiris, 13). "The death of the grain and the death of the god were one and the same: the cereal was identified with the god who came from heaven; he was the bread by which man lives. The resurrection of the god symbolized the rebirth of the grain." (Larson 17)[unreliable source?] The annual festival involved the construction of "Osiris Beds" formed in shape of Osiris, filled with soil and sown with seed.[25]
The germinating seed symbolized Osiris rising from the dead. An almost pristine example was found in the tomb of Tutankhamun byHoward Carter.[26]
The first phase of the festival was a public drama depicting the murder and dismemberment of Osiris, the search of his body by Isis, his triumphal return as the resurrected god, and the battle in which Horus defeated Set. This was all presented by skilled actors as a literary history, and was the main method of recruiting cult membership.
According to Julius Firmicus Maternus of the fourth century, this play was re-enacted each year by worshippers who "beat their breasts and gashed their shoulders.... When they pretend that the mutilated remains of the god have been found and rejoined...they turn from mourning to rejoicing." (De Errore Profanorum).
The passion of Osiris was reflected in his name 'Wenennefer" ("the one who continues to be perfect"), which also alludes to his post mortem power.[15]
Judgment[edit]
The idea of divine justice being exercised after death for wrongdoing during life is first encountered during the Old Kingdom, in a 6th dynasty tomb containing fragments of what would be described later as the Negative Confessions.[29]
With the rise of the cult of Osiris during the Middle Kingdom the “democratization of religion” offered to even his humblest followers the prospect of eternal life, with moral fitness becoming the dominant factor in determining a person's suitability.
At death a person faced judgment by a tribunal of forty-two divine judges. If they led a life in conformance with the precepts of the goddess Ma'at, who represented truth and right living, the person was welcomed into the kingdom of Osiris. If found guilty, the person was thrown to a "devourer" and didn't share in eternal life.[30]
The person who is taken by the devourer is subject first to terrifying punishment and then annihilated. These depictions of punishment may have influenced medieval perceptions of the inferno in hell via earlyChristian and Coptic texts.[31]
Purification for those who are considered justified may be found in the descriptions of "Flame Island", where they experience the triumph over evil and rebirth. For the damned, complete destruction into a state of non-being awaits, but there is no suggestion of eternal torture.[32][33]
Divine pardon at judgement was always a central concern for the Ancient Egyptians.[34]
During the reign of Seti I, Osiris was also invoked in royal decrees to pursue the living when wrongdoing was observed, but kept secret and not reported.[35]
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| Atef Crown (3tf+determinative) in hieroglyphs |
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※ 큰일났다. 어서 자야 하는데. ㅜㅠ 제대로 못 읽었다, 너무 길어서. 오시리스 중요한데.
이시스
목차
개요[편집]
신화[편집]
이집트 신화#이집트 신화 문서를 참고하십시오.이시스는 오시리스가 세트에 의해 살해된 후, 오시리스의 시체를 모아 다시 살린 것으로 이야기되고 있다.
이집트 신화#이집트 신화 문서를 참고하십시오.이시스는 오시리스가 세트에 의해 살해된 후, 오시리스의 시체를 모아 다시 살린 것으로 이야기되고 있다.
영향[편집]
- 로마의 공화정 말기에는 이시스교로 받들여졌다. 이시스는 처녀인 채 호루스를 낳았다고 여겨져 '하늘의 여왕', '별의 어머니', '바다의 어머니' 등의 이름을 가지고 있었다. 그러나 신자가 기본적으로 여성에 한정된 것과, 신자인 여성이 일정 기간의 순결을 지키는 것을 교의로 하였기 때문에 남성으로부터의 평판이 나빠서 결국 쇠퇴하였다.
- 나일강 하류의 사이스에는 이시스의 대규모 신전이 존재한다.
- 이시스는 일반적으로 헌신적인 어머니나 아내로서의 인상이 강하지만, 강력한 마술사로도 그려져 아버지인 태양신 라(혹은 게브)로부터 지배권을 억지로 강탈했다고 하는 설도 있다.
- 로마의 공화정 말기에는 이시스교로 받들여졌다. 이시스는 처녀인 채 호루스를 낳았다고 여겨져 '하늘의 여왕', '별의 어머니', '바다의 어머니' 등의 이름을 가지고 있었다. 그러나 신자가 기본적으로 여성에 한정된 것과, 신자인 여성이 일정 기간의 순결을 지키는 것을 교의로 하였기 때문에 남성으로부터의 평판이 나빠서 결국 쇠퇴하였다.
- 나일강 하류의 사이스에는 이시스의 대규모 신전이 존재한다.
- 이시스는 일반적으로 헌신적인 어머니나 아내로서의 인상이 강하지만, 강력한 마술사로도 그려져 아버지인 태양신 라(혹은 게브)로부터 지배권을 억지로 강탈했다고 하는 설도 있다.
Isis
| Isis | |
|---|---|
| Goddess of health, marriage, and wisdom | |
 The goddess Isis portrayed as a woman, wearing a headdress shaped like a throne and with an Ankh in her hand | |
| Major cult center | Philae, Abydos |
| Symbol | the throne, the sun disk with cow's horns, sparrow, cobra, vulture, sycamore tree, kite (bird) |
| Consort | Osiris |
| Parents | Geb and Nut |
| Siblings | Osiris, Set, Nephthys and Haroeris |
| Offspring | Horus, Bastet, and possibly Ammit |
Isis (/ˈaɪsɪs/; Ancient Greek: Ἶσις IPA: [îː.sis]; original Egyptian pronunciation more likely "Aset" or "Iset"[1]) is a goddess from thepolytheistic pantheon of Egypt. She was first worshiped in Ancient Egyptian religion, and later her worship spread throughout theRoman empire and the greater Greco-Roman world. Isis is still widely worshiped by many pagans today in diverse religious contexts; including a number of distinct pagan religions, the modern Goddess movement, and interfaith organizations such as theFellowship of Isis.
Isis was worshipped as the ideal mother and wife as well as the patroness of nature and magic. She was the friend of slaves,sinners, artisans and the downtrodden, but she also listened to the prayers of the wealthy, maidens, aristocrats and rulers.[2] Isis is often depicted as the mother of Horus, the falcon-headed deity associated with king and kingship (although in some traditions Horus's mother was Hathor). Isis is also known as protector of the dead and goddess of children.
The name Isis means "Throne".[3] Her headdress is a throne. As the personification of the throne, she was an important representation of the pharaoh's power. The pharaoh was depicted as her child, who sat on the throne she provided. Her cult was popular throughout Egypt, but her most important temples were at Behbeit El-Hagar in the Nile delta, and, beginning in the reign with Nectanebo I (380–362 BCE), on the island of Philae in Upper Egypt.
In the typical form of her myth, Isis was the first daughter of Geb, god of the Earth, and Nut, goddess of the Sky, and she was born on the fourth intercalary day. She married her brother, Osiris, and she conceived Horus with him. Isis was instrumental in the resurrection of Osiris when he was murdered by Set. Using her magical skills, she restored his body to life after having gathered the body parts that had been strewn about the earth by Set.[4]
This myth became very important during the Greco-Roman period. For example, it was believed that the Nile River flooded every year because of the tears of sorrow which Isis wept for Osiris. Osiris's death and rebirth was relived each year through rituals. The worship of Isis eventually spread throughout the Greco-Roman world, continuing until the suppression of paganism in the Christian era.[5] The popular motif of Isis suckling her son Horus, however, lived on in a Christianized context as the popular image of Mary suckling her infant son Jesus from the fifth century onward.[6]
Contents
[hide]Etymology
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| Isis in hieroglyphs |
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The Greek name version of Isis is close to her original, Egyptian name spelling (namely Aset).[1] Isis' name was originally written with the signs of a throne seat (Gardiner sign Q1, pronounced "as" or "is"), a bread loaf (Gardiner sign X1, pronounced "t" or "tj") and with an unpronounceddeterminative of a sitting woman. A second version of the original was also written with the throne seat and the bread loaf, but ended with an egg symbol (Gardiner sign H8) which was normally read "set", but here it was used as a determinative to promote the correct reading. The grammar, spelling and used signs of Isis' name never changed during time in any way, making it easy to recognize her any time.[1]
However, the symbolic and metaphoric meaning of Isis' name remains unclear. The throne seat sign in her name might point to a functional role as a goddess of kingship, as the maternal protector of the ruling king. Thus, her name could mean "she of the kings' throne". But all other Egyptian deities have names that point to clear cosmological or nature elemental roles (Râ = the sun; Ma'at = justice and world order), thus the name of Isis shouldn't be connected to the king himself.[1] The throne seat symbol might alternatively point to a meaning as "throne-mother of the gods", making her the highest and most powerful goddess before all other gods. This in turn would supply a very old existence of Isis, long before her first mentioning during the late Old Kingdom, but this hypothesis remains unproven.[1] A third possible meaning might be hidden in the egg-symbol, that was also used in Isis' name. The egg-symbol always represented motherhood, implying a maternal role of Isis. Her name could mean "mother goddess", pointing to her later, mythological role as the mother of Horus. But this remains problematic, too: the initial mother-goddess of Horus was Hathor, not Isis.[1]
Principal features of the cult
Origins
Most Egyptian deities were first worshipped by very local cults, and they retained those local centres of worship even as their popularity spread, so that most major cities and towns in Egypt were known as the home of a particular deity. However, the origins of the cult of Isis are very uncertain. In fact, Egyptologists such as Maria Münster[7] and Jan Assmann[8] point to the lack of archaeological evidences for a goddess 'Isis' before the time of the late Old Kingdom of Egypt.[7]
The first secure references to Isis date back to the 5th dynasty, when her name appears in the sun temple of king Niuserre and on the statue of a priest named Pepi-Ankh, who worshipped at the very beginning of 6th dynasty and bore the title "high priest of Isis and Hathor".[7] Also, according to Veronica Ions book "Egyptian Mythology" from 1981 on page 56, "Isis (or Eset) was also originally an independent and popular deity whose followers were established in pre- dynastic times in the northern Delta, at Sebennytos."
Classical Egyptian period
During the Old Kingdom period, Isis was represented as the wife or assistant to the deceased pharaoh. Thus she had a funerary association, her name appearing over eighty times in the pharaoh's funeral texts (the Pyramid Texts). This association with the pharaoh's wife is consistent with the role of Isis as the spouse of Horus, the god associated with the pharaoh as his protector, and then later as the deification of the pharaoh himself.
But in addition, Isis was also represented as the mother of the "four sons of Horus", the four deities who protected the canopic jars containing the pharaoh's internal organs. More specifically, Isis was viewed as the protector of the liver-jar-deity, Imsety.[9] By the Middle Kingdom period, as the funeral texts began to be used by members of Egyptian society other than the royal family, the role of Isis as protector also grew, to include the protection of nobles and even commoners.[citation needed]
By the New Kingdom period, in many places, Isis was more prominent than her spouse. She was seen as the mother of the pharaoh, and was often depicted breastfeeding the pharaoh. It is theorized that this displacement happened through the merging of cults from the various cult centers as Egyptian religion became more standardized.[citation needed] When the cult of Ra rose to prominence, with its cult center atHeliopolis, Ra was identified with the similar deity, Horus. But Hathor had been paired with Ra in some regions, as the mother of the god. Since Isis was paired with Horus, and Horus was identified with Ra, Isis began to be merged with Hathor as Isis-Hathor. By merging with Hathor, Isis became the mother of Horus, as well as his wife. Eventually the mother role displaced the role of spouse. Thus, the role of spouse to Isis was open and in the Heliopolis pantheon, Isis became the wife of Osiris and the mother of Horus/Ra. This reconciliation of themes led to the evolution of the myth of Isis and Osiris.[9]
Temples and priesthood
Isis worship typically took place within an Iseum. In Egypt, Isis would have received the same sort of rituals as other Egyptian Deities, including daily offerings. She was served by both priests and priestesses throughout the history of her cult. By the Greco-Roman era, the majority of her priests and priestesses had a reputation for wisdom and healing, and were said to have other special powers, including dream interpretation and the ability to control the weather, which they did by braiding or not combing their hair.[citation needed] The latter was believed because the Egyptians considered knots to have magical powers.
The cult of Isis and Osiris continued at Philae up until the 450s CE, long after the imperial decrees of the late 4th century that ordered the closing of temples to "pagan" gods. Philae was the last major ancient Egyptian temple to be closed.[10]
Iconography
Associations
| ||
| "tyet" Knot of Isis in hieroglyphs |
|---|
Due to the association between knots and magical power, a symbol of Isis was the tiet or tyet (meaning welfare/life), also called the Knot of Isis, Buckle of Isis, or the Blood of Isis, which is shown to the right. In many respects the tyet resembles an ankh, except that its arms point downward, and when used as such, seems to represent the idea of eternal life or resurrection. The meaning of Blood of Isis is more obscure, but the tyet often was used as a funeraryamulet made of red wood, stone, or glass, so this may simply have been a description of the appearance of the materials used.[11][12][13]
The star Sopdet (Sirius) is associated with Isis. The appearance of the star signified the advent of a new year and Isis was likewise considered the goddess of rebirth and reincarnation, and as a protector of the dead. The Book of the Dead outlines a particular ritual that would protect the dead, enabling travel anywhere in the underworld, and most of the titles Isis holds signify her as the goddess of protection of the dead.
Depictions
In art, originally Isis was pictured as a woman wearing a long sheath dress and crowned with the hieroglyphic sign for a throne. Sometimes she is depicted as holding a lotus, or, as a sycamore tree. One pharaoh, Thutmose III, is depicted in his tomb as nursing from a sycamore tree that has a breast.
After she assimilated many of the roles of Hathor, Isis's headdress was replaced with that of Hathor: the horns of a cow on her head, with the solar disk between them, and often with her original throne symbol atop the solar disk. Sometimes she also is represented as a cow, or with a cow's head. She is often depicted with her young child, Horus (the pharaoh), with a crown, and a vulture. Occasionally she is represented as akite flying above the body of Osiris or with the dead Osiris she works her magic to bring him back to life.
Most often Isis is seen holding an ankh (the sign for "life") and a simple lotus staff, but in late images she is sometimes seen with the sacredsistrum rattle and the fertility-bearing menat necklace, items usually associated with Hathor. In The Book of Coming Forth By Day Isis is depicted standing on the prow of the Solar Barque with her arms outstretched.[2]
Mythology
Sister-wife to Osiris
During the Old Kingdom period, the pantheons of individual Egyptian cities varied by region. During the 5th dynasty, Isis entered the pantheon of the city of Heliopolis. She was represented as a daughter of Nut and Geb, and sister to Osiris, Nephthys, and Set. The two sisters, Isis and Nephthys, often were depicted on coffins, with wings outstretched, as protectors against evil. As a funerary deity, she was associated with Osiris, lord of the underworld, and was considered his wife.
A later myth, when the cult of Osiris gained more authority, tells the story of Anubis, the god of the underworld. The tale describes how Nephthys was denied a child by Set and disguised herself as her twin, Isis, to seduce him. The plot succeeded, resulting in the birth of Anubis.
In fear of Set's retribution, Nephthys persuaded Isis to adopt Anubis, so that Set would not find out and kill the child. The tale describes both why Anubis is seen as an underworld deity (he becomes the adopted son of Osiris), and why he could not inherit Osiris's position (as he was not actually the son of Osiris but of his brother Set), neatly preserving Osiris's position as lord of the underworld.
The most extensive account of the Isis-Osiris story known today is Plutarch's Greek description written in the 1st century CE, usually known under its Latin title De Iside et Osiride.[15]
In that version, Set held a banquet for Osiris in which he brought in a beautiful box and said that whoever could fit in the box perfectly would get to keep it. Set had measured Osiris in his sleep and made sure that he was the only one who could fit the box. Several tried to see whether they fit. Once it was Osiris's turn to see if he could fit in the box, Set closed the lid on him so that the box was now a coffin for Osiris. Set flung the box in the Nile so that it would drift far away. Isis went looking for the box so that Osiris could have a proper burial. She found the box in a tree in Byblos, a city along the Phoenician coast, and brought it back to Egypt, hiding it in a swamp. But Set went hunting that night and found the box. Enraged, Set chopped Osiris's body into fourteen pieces and scattered them all over Egypt to ensure that Isis could never find Osiris again for a proper burial.[16][17]
Isis and her sister Nephthys went looking for these pieces, but could only find thirteen of the fourteen. Fish had swallowed the last piece, his phallus. With Thoth's help she created a golden phallus, and attached it to Osiris’s body. She then transformed into a kite, and with the aid of Thoth’s magic conceived Horus the Younger. The number of pieces is described on temple walls variously as fourteen and sixteen, one for each nome or district.[17]
Mother/Sister of Horus
Yet another set of late myths detail the adventures of Isis after the birth of Osiris's posthumous son, Horus. Isis was said to have given birth to Horus at Khemmis, thought to be located on the Nile Delta.[18] Many dangers faced Horus after birth, and Isis fled with the newborn to escape the wrath of Set, the murderer of her husband. In one instance, Isis heals Horus from a lethal scorpion sting; she also performs other miracles in relation to the cippi, or the plaques of Horus. Isis protected and raised Horus until he was old enough to face Set, and subsequently become the pharaoh of Egypt. In some stories, Isis is referred to as Horus' sister.
Magic
It was said that Isis tricked Ra into telling her his "secret name" by causing a snake to bite him, the antidote to whose venom only Isis possessed. Knowing his secret name thus gave her power over him. The use of secret names became central in many late Egyptian magic spells. By the late Egyptian historical period, after the occupations by the Greeks and the Romans, Isis became the most important and most powerful deity of the Egyptian pantheon because of her magical skills. Magic is central to the entire mythology of Isis, arguably more so than any other Egyptian deity.
Isis had a central role in Egyptian magic spells and ritual, especially those of protection and healing. In many spells her powers are merged with those of her son Horus. His power accompanies hers whenever she is invoked. In Egyptian history the image of a wounded Horus became a standard feature of Isis's healing spells, which typically invoked the curative powers of Isis' milk.[19]
Greco-Roman world
Interpretatio graeca
Using the comparative methodology known as interpretatio graeca, the Greek historian Herodotus (5th century BCE) described Isis by comparison with the Greek goddess Demeter, whose mysteries at Eleusis offered initiates guidance in the afterlife and a vision of rebirth. Herodotus says that Isis was the only goddess worshiped by all Egyptians alike.[20]
After the conquest of Egypt by Alexander the Great and the Hellenization of the Egyptian culture initiated byPtolemy I Soter, Isis became known as Queen of Heaven.[21] Other Mediterranean goddesses, such as Demeter,Astarte, and Aphrodite, became identified with Isis, as did the Arabian goddess Al-‘Uzzá through a similarity of name, since etymology was thought to reveal the essential or primordial nature of the thing named.[22] An alabaster statue of Isis from the 3rd century BCE, found in Ohrid, in the Republic of Macedonia, is depicted on the obverse of the Macedonian 10 denar banknote, issued in 1996.[23]
Isis in the Roman Empire
Tacitus writes that after the assassination of Julius Caesar, a temple in honour of Isis had been decreed, but was suspended by Augustus as part of his program to restore traditional Roman religion. The emperor Caligula, however, was open to Eastern religions, and the Navigium Isidis, a procession in honor of Isis, was established in Rome during his reign.[24] According to the Jewish historian Josephus, Caligula donned female garb and took part in the mysteries he instituted. Vespasian, along with Titus, practised incubation in the Roman Iseum. Domitian built another Iseum along with a Serapeum. In a relief on the Arch of Trajan in Rome, the emperor appears before Isis and Horus, presenting them with votive offerings of wine.[24] Hadrian decorated his villa at Tibur with Isiac scenes. Galerius regarded Isis as his protector.[25]
The religion of Isis thus spread throughout the Roman Empire during the formative centuries of Christianity. Wall paintings and objects reveal her pervasive presence at Pompeii, preserved by theeruption of Vesuvius in 79 CE. In Rome, temples were built (such as the Temple of Isis and Serapis) and obelisks erected in her honour. In Greece, the cult of Isis was introduced to traditional centres of worship in Delos, Delphi, Eleusis and Athens, as well as in northern Greece. Harbours of Isis were to be found on the Arabian Sea and the Black Sea. Inscriptions show followers in Gaul, Spain, Pannonia, Germany, Arabia, Asia Minor, Portugal and many shrines even in Britain.[26] Tacitus interprets a goddess among the Germanic Suebi as a form of Isis whose symbol (signum) was a ship.[27] Bruce Lincolnregards the identity of this Germanic goddess as "elusive".[28]
The Greek antiquarian Plutarch wrote a treatise on Isis and Osiris,[29] a major source for Imperial theology concerning Isis.[15] Plutarch describes Isis as "a goddess exceptionally wise and a lover of wisdom, to whom, as her name at least seems to indicate, knowledge and understanding are in the highest degree appropriate... ." The statue of Athena in Sais was identified with Isis, and according to Plutarch was inscribed "I am all that has been, and is, and shall be, and my robe no mortal has yet uncovered."[30] At Sais, however, the patron goddess of the ancient cult was Neith, many of whose traits had begun to be attributed to Isis during the Greek occupation.
The Roman writer Apuleius recorded aspects of the cult of Isis in the 2nd century CE, including the Navigium Isidis and the mysteries of Isis in his novel The Golden Ass. The protagonist Lucius prays to Isis as Regina Caeli, "Queen of Heaven":
According to Apuleius, these other names include manifestations of the goddess as Ceres, "the original nurturing parent"; Heavenly Venus(Venus Caelestis); the "sister of Phoebus", that is, Diana or Artemis as she is worshipped at Ephesus; or Proserpina (Greek Persephone) as the triple goddess of the underworld.[32] From the middle Imperial period, the title Caelestis, "Heavenly" or "Celestial", is attached to several goddesses embodying aspects of a single, supreme Heavenly Goddess. The Dea Caelestis was identified with the constellation Virgo (the Virgin), who holds the divine balance of justice.
Greco-Roman temples
On the Greek island of Delos a Doric Temple of Isis was built on a high over-looking hill at the beginning of the Roman period to venerate the familiar trinity of Isis, the Alexandrian Serapis and Harpocrates. The creation of this temple is significant as Delos is particularly known as the birthplace of the Greek gods Artemis and Apollo who had temples of their own on the island long before the temple to Isis was built.
In the Roman Empire, a well-preserved example was discovered in Pompeii. The only sanctuary of Isis (fanum Isidis) identified with certainty inRoman Britain is located in Londinium (present-day London).[33]
Late antiquity
The cult of Isis was part of the syncretic tendencies of religion in the Greco-Roman world of late antiquity. The names Isidoros and Isidora in Greek mean "gift of Isis" (similar to "Theodoros", "God's gift").
The sacred image of Isis with the Horus Child in Rome often became a model for the Christian Mary carrying her child Jesus and many of the epithets of the Egyptian Mother of God came to be used for her.[34]
※ 가장 강력한 마법(죽은 자를 살리는)을 지닌 이시스도 정말 중요한데. ㅜㅠ
세트 (이집트 신화)
| 세트 | ||||||||||||
| 폭풍, 사막, 혼돈의 신 | ||||||||||||
 | ||||||||||||
| 이름의 신성문자 표기 |
또는
| |||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|
| 신앙중심지 | 나카다 | |||||||||||
| 상징 | 왕홀 | |||||||||||
| 성별 | 남신 | |||||||||||
| 배우자 | 네프티스, 타와레트, 아낫, 아스타르테 | |||||||||||
| 부모 | 게브와 누트 | |||||||||||
| 형제자매 | 오시리스, 이시스, 네프티스 | |||||||||||
| 자식 | 아누비스, 세베크 | |||||||||||
세트(영어: Set, Seth, Setesh, Sutekh, Setekh, Suty, 고대 그리스어: Σήθ)는 이집트 신화에 등장하는 신으로 이집트의 9주신 중의 하나이다.
개요[편집]
세트는 사막과 이방의 신이자 캐러밴(상인집단)의 수호신이며 모래폭풍의 신으로 여겨진다. 일반적으로 신화 속에서는 난폭함, 적대적 존재, 악, 어둠, 전쟁, 폭풍과 같이 강력한 힘 자체로 다뤄진다. 피라미드에서 발견된 문서 중에는, “파라오의 힘은 곧 세트의 힘”[1]이라는 표현이 등장한다.
얼핏보아 세트의 머리는 자칼의 형상과 같지만, 벽화 등에서 표현된 그의 머리는 땅돼지에 더 가깝다. 그러나 전신이 동물화되어 표현될 때는 마치 그레이하운드와 같은 모습으로 그려진다. 또한 벽화 등에선 일반적으로 네모진 양쪽 귀와 앞이 갈라진 꼬리, 그리고 앞으로 구부러지듯 돌출된 주둥이로 묘사되었다는 이유로 개, 땅돼지, 자칼, 얼룩말, 당나귀, 악어, 돼지 그리고 하마 따위의 동물을 합체시켜 신격화했다는 설[2]도 존재한다.
가계[편집]
신화에 따르면 세트는 대지의 신 게브[3]와 하늘의 여신 누트의 사이에서 태어난 신 중 4번째[4]의 자식이다. 세트는 아버지 게브의 권위를 이어받기 위해, 모친의 자궁을 찢고 나왔지만 결국 오시리스보다 앞에 태어날 수 없었다고 한다. 후에 세트는 누나인 네프티스를 아내로 삼았다. 또 실제로 세트의 아들이라고 알려져 있는 아누비스는 사실 오시리스와 네프티스의 사이에서 태어난 부정한 아이이다.
또한 세트가 폭풍의 신이라는 이유로 우가리트 신화의 바알과도 동일시 되며, 아스타로트나 아낫를 아내로 삼았다고 여겨지기도 한다.
신화[편집]
이집트 신화#이집트 신화 문서를 참고하십시오.
세트는 식물의 성장과 부활의 신인 오시리스의 대응격으로 다뤄진다. 오시리스가 생명의 근원인 나일강을 수호한다면, 세트는 사막을 지배하며 모래바람을 일으킨다고 믿었다. 또한 오시리스의 아들인 호루스가 하늘을 대변한다면 세트는 땅을 다스린다고 여겼다. 세트의 숨결은 땅 속의 지렁이 등에게 활력을 준다고 생각했으며, 대지에 묻힌 광석은 세트의 뼈라고 불렀다. 또한 세트의 힘은 암흑과 혼돈의 신인 아펩을 물리쳤다고 구전되어 믿어져 왔다. 이와 같이 강력한 힘을 가졌다고 여겨진 세트는 호루스의 입장을 점차 대신해, 기원전 3000년대에는 특별히 나일강 하류 이집트의 파라오를 후원하는 신으로서 추앙받게 되었다.
그러나 점차 오시리스가 나일강과 생존에 관련된 중요한 신으로 인지되기 시작하면서, 대역격의 입장을 취하고 있던 세트에게는 악역의 입장[5]이 부여되었다. 그 뒤로 이어진 세트와 호루스의 싸움은 80년간 계속되어, 세트는 호루스의 왼쪽 눈을 빼앗지만[6], 호루스는 여신 네이트의 도움을 받아 세트의 한 쪽 다리와 성기를 잘라 그를 살해한다.
살해당한 세트는 호루스의 어머니인 이시스에게 지상의 지배권을 빼앗기고 지하 세계에 은둔한다. 세트가 지상에 간섭할 수 있는 경우는 천둥 번개의 형태이며, 지하 세계에서 밤이 되었을 때에 죽음의 세계를 관장하는 역할을 맡는다.
영향[편집]
역대 왕조의 파라오는, 자신이 오시리스와 세트의 상속인임을 과시했다. 예전부터 호루스는 나일강의 상류를, 세트는 하류를 다스렸다고 믿어진 것을 이용하여 결국 그들의 계승자인 파라오는 이집트의 모든 지역을 다스릴 수 있다는 권위를 내세웠다.
이집트 제19왕조에 이르러, 세트의 이름을 딴 세티 1세가 즉위하였다. 또 다음 왕조엔 세트나크테(세트에 의해 승리하다)라는 이름의 파라오가 즉위하게 된다.
네프티스
| 네프티스 | ||||
| 죽음과 비탄의 신 | ||||
 네프티스는 집과 바구니 모양을 한 머리장식을 쓴 여성으로 그려진다. | ||||
| 이름의 신성문자 표기 |
| |||
|---|---|---|---|---|
| 신앙중심지 | 불명확 | |||
| 상징 | 집, 미라 포장 | |||
| 성별 | 여신 | |||
| 배우자 | 세트 | |||
| 부모 | 게브와 누트 | |||
| 형제자매 | 이시스, 오시리스, 세트 | |||
| 자식 | 아누비스 | |||
네프티스(Nephthys, Nebet-het, Nebt-het)는 이집트 신화에 등장하는 여신이다. 엔네아드 신화에 따르면, 대지의 신인 게브와 하늘의 여신인 누트 사이에 태어난 네 명의 남매 중 막내이다. 그는 자신의 남매인 세트의 아내이다. 세트가 혼란, 분열을 의미하는 것과 반대로 네프티스는 화합과 모임, 힘을 상징한다.
호루스
| 호루스 | |||
| 복수, 하늘, 수호의 신 | |||
 | |||
| 이름의 신성문자 표기 |
| ||
|---|---|---|---|
| 신앙중심지 | 히에라콘폴리스, 에드푸 | ||
| 상징 | 호루스의 눈 | ||
| 성별 | 남신 | ||
| 배우자 | 하토르 | ||
| 부모 | 오시리스와 이시스 | ||
| 자식 | 임세티, 두아무테프, 하피, 케베세누에프, 이히 | ||
호루스 (Horus, Hr, Hru, Ώρος, Hōros)는 고대 이집트 신화에 나오는 신으로서 이시스와 오시리스의 아들이다. 고분 벽화에서는 호루스가 매의 머리를 쓰고 있는 그림을 자주 볼 수 있다. 때문에 호루스의 눈은 히에로글리프의 한 문자로 쓰인 것으로 보인다.
개요[편집]
호루스는 이집트의 신들 중에서 다양화된 모습으로 등장한다. 보통 매의 머리를 한 남성으로 표현되나, 호루미오스라고 불릴때에는 사자의 외관을 취하며, 하르마키스라고 불릴때에는 스핑크스의 모습으로 등장한다. 또한 후대에는 유아신(幼児神)으로 여겨지기도 한다. 이시스는 오시리스를 살해한 세트의 위협을 피하며, 토트의 도움을 빌려 호루스를 몰래 출산한다. 그리하여 어머니인 이시스의 무릎 위에 놓인 아기(하포크라테스)로 표현되기도 한다. 또한 로마 시대에는 병사의 형태로 모습을 바꾸어 성 게오르기우스의 원형이 되기도 한다.
호루스는 대기와 불을 상징하며, 그 색은 일반적으로 흑, 적, 백을 의미한다.
신화[편집]
이집트 신화#이집트 신화 문서를 참고하십시오.영향[편집]
- 부친 오시리스의 복수를 완료한 호루스는 현세의 통치자가 된다. 따라서 파라오는 호루스의 화신으로 여겨지며 역대의 왕들도 그의 이름을 따는 경우가 많다.
- 호루스는 태양신 라와 결합하여 라-호라크티(Ra-Harakhte, 지상의 호루스인 라)를 시작으로, 여러 신들과 융합하여 등장하는 경우가 많다. 이집트를 상징하는 모양으로서 유명한 우제트의 눈이란 바로 호루스의 눈을 뜻하기도 한다. ※ '와제트의 눈'
- 호루스의 어머니 혹은 아내로 여겨지는 여신 하토르의 이름은 '호루스의 집'이라는 의미가 있다.
- 이집트 항공의 항공기의 수직꼬리에는, 비행의 안전을 바라는 의미로 호루스의 심볼이 그려져 있다.
