miércoles, 20 de mayo de 2009

Meroe - Wikipedia

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Meroe

16.56, 33.44

Meroe

Meroe o más correctamente Reino Meroítico es el nombre de un reino que surgió en Nubia (también conocido como Kush o Cus en la Biblia) de 400 a. C. hasta 300 ddC y lleva el nombre de su capital, la ciudad de Meroe; fue continuador del Reino de Napata.

El nombre actual Meroe o Meroë deriva del idioma meroitico: Medewi o Bedewi; teniendo actualmente su forma en idioma árabe como مرواه /Meruwah, tal nombre le fue dado inicialmente a la capital, una antigua ciudad en la orilla derecha (oriental) del Nilo aproximadamente unos 6 km al noreste de la actual estación Kabushiya próxima a Shendi en Sudán. En las cercanías de las ruinas se encuentra el villorio de Wagraviyah.

Historia del reino de Meroe [editar]

Hacia 270 a. C., el rey Ergamenes destruyó Napata y se trasladó a Meroe, que pasó a ser la capital. Aparecen en estos años varios reyes rivales, probablemente gobernando en Napata: Ardyamani, Imen Barkal, Iriqe-Pidye-qo y Sabraqamani.

Queda el recuerdo entre los historiadores romanos de enfrentamientos y tratados entre Roma y Meroe. Hacia el año 25 a. C., el rey de Meroe, que ahora volvía a residir en Napata, intentó conquistar laTebaida y ocupó Elefantina y Siena, pero fue rechazado por Petronius, que entró en Napata unos meses después de conquistar Dakka y Primis.

Entonces la reina Candaces (Candacia, Kandako, moderna Cándida) o Amanirenas pidió un tratado de paz que le fue rechazado, y los romanos se llevaron miles de esclavos y botín. Finalmente la reina apeló por la paz a César Augusto, que se la concedió hacia el año 20 a. C. y se estableció la frontera y el reino de Meroe (Nubia) quedó libre de tributo. Primis retornó a Meroe. Progresivamente durante estos últimos siglos del milenio, el culto a Amani (Amón), el dios egipcio principal entre los nubios, fue substituido por el dios local Apedemak.

Hacia el año 250 de nuestra era, la cultura hizo un cambio radical al entrar al valle del Nilo pueblos de otros lugares identificados como grupo X. Se dejarán de erigir pirámides y surgirán los entierros en túmulos que se aprecian en el reino nubio de Ballana, donde los reyes están enterrados con sus servidores, caballos, camellos y burros. Parece que estos invasores podrían ser el origen de las tribus Tobati que dominaron Nubia al comienzo de la era cristiana. Grupos nubios llamados blemios (predecesores de los actuales beja o begeyas), hicieron incursiones en territorio controlado por el imperio romano. Diocleciano los reconoció como federados (fœderatii) del Imperio, sin embargo ciudades como Prima, Foenicon, Ciris, Tafa y Talmis, al sur de Egipto, se rindieron a los atacantes.

En 298, Roma evacuó la zona fronteriza con Meroe (es decir, con la parte norte de Nubia). El reino nubio atacó unos años después al reino deAxum (en el actual Etiopía) y en el contraataque Meroe fue ocupada y el reino se hundió hacia el año 350, fraccionándose en estados menores. Sin embargo, en el siglo V, la Tebaida estaba tan devastada que el emperador Marciano tuvo que firmar un desfavorable tratado de paz en 451 con un rey de Nubia, puede que con el del reino de Nobatia, principal reino sucesor de Meroe.

La ciudad de Meroe [editar]

La ciudad de Meroe existía desde, al menos, el año 750 a. C., y fue la capital secundaria del reino de Napata, o Kush. Napata fue saqueada por Egipto en 590 a. C. y desde entonces la capital pasó a ser Meroe. Situada en la ribera de una amplia curva del Nilo, en Nubia, entre las montañas etíopes, fue destruida cerca del año 350 ddC.

La ciudad esta compuesta de tres zonas:

  1. La denominada ciudad real rodeada de un muro, donde se encuentra el palacio y los edificios de la corte.
  2. El complejo de templos de Amani (Amón)
  3. La ciudad, donde reside la población.
Las pirámides de Meroe

De la ciudad se conservan restos de muralla y de un posible palacio real, algunos templos pequeños y el gran templo de Amón, y santuarios. Los templos están dedicados a dioses egipcios y a dioses nubios.

Una necrópolis cerca de la ciudad contiene unas mil tumbas casi todas de túmulos. Una más lejana en Begarawiya, tiene tumbas reales:

  • La zona sur (más antigua) contiene hasta 204, entre ellas la pirámide de Arakakamani o Arkamani (Ergamenes) que correspone al primer rey que se enterró en la ciudad hacia el260 a. C.
  • La zona norte tiene 44 tumbas (37 de ellas de los reyes de Meroe entre 250 a. C. y 320 d. C.)
  • El sector oeste con las tumbas de los altos dignatarios.

Las pirámides son pequeñas (la más grande no llega a los veinte m de base). Fueron excavadas de 1909 a 1914, de 1920 a 1923 y de 1974 a 1976.

Véase también [editar]

The Lions of Egypt - Con dibujos

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Información:

The Lions of Egypt
by Jimmy Dunn

Statue of a lion from ancient EgyptIt is interesting that, during most of the Pharaonic period, lions were relatively few in Egypt, but were at the same time significant to the Pharaonic Egyptians. Today, we know of no wild lions in Egypt. Their number declined steadily as the more lush climate of the prehistoric period faded into the desert climate that most of Egypt knows today, and as the inhabitable land of Egypt became more and more densely populated.  However, it was probably during the prehistoric times that they became a symbol with religious associations. It is likely that the connection between the king and the lion grew from the tribal chiefs hunting these animals during the Predynastic period, just as they did Hippopotamus and Crocodiles, which no longer inhabit Egyptian waters above Lake Nasser. 

The Headrest of TutankhamunLions usually lived on the edges of the desert, and so they became known as the guardians of the eastern and western horizons, where the sun rose and set. Hence, in the hieroglyph for Horizon (akhet), they sometimes replaced the eastern and western mountains symbols. Headrests also took the form of this same akhet sign at times, supported by two lions, as with an example from Tutankhamun's tomb, where the flank Shu, the god of the air, who supports the head of the king, representing the sun. In fact, the sun itself could be depicted as a lion. Hence, we find in Chapter 62 of the Book of the Dead, "May I be granted power over the waters like the limbs of Seth, for I am he who crosses the sky, I am the Lion of Re, I am the Slayer who eats the foreleg, the leg of beef is extended to me...".

It was the lion-god Aker who guarded the gateway to the netherworld through which the sun passed each day and so, since the sun was born each morning and died each evening on theThe Great Sphinx at Gizahorizon, the lion was associated with death and rebirth. In this regard, he was portrayed on funerary couches or biers, as well as embalming tables. TheGreat Sphinx at Giza, with the body of a lion, was also associated with the horizon as Horemakhet (Horus in the Horizon). Aker and also the god Ruty could be depicted as a double lion god and called, "yesterday" and "tomorrow". However, the beds and chairs of the living were also sometimes adorned with lions' paws or heads. Perhaps this was only decoration, but it may have also have had magical meaning, thus making sure that the individual would rise renewed after sleep or rest. On the roofs of temples, lions' heads became gargoyles rainspouts, probably because it was thought that the lion stood on the temple roof absorbing the evil rainstorms of Seth and then spitting them out down the sides of the building. 

Paired lions representing probably RutyA Greek papyrus mentions lions that were buried in the sacred animal necropolis at Saqqara, but these have never been found. They were sometimes regarded as lion cubs created by Atum. Most lion deities (and cat deities) were female, of which Sekhmetwas almost certainly the most important. In fact, her cult was eventually merged with Mut and the cat goddess Bastet. She was though to be one of the "Eyes of Re", but in one myth, she was almost responsible for the destruction of mankind. In the Delta site of Greek Leontopolis, (ancient Taremu, modern Tell el-Muqdam), the lion god Mihos (Mahes, Greek Mysis or Miysis), the son of Bastet or sometimes of Sekhmet, was sacred. It was not uncommon to find Shu and Tefnut, who were linked with the paired lion god Ruty, venerated in the form of a lion at this site Wadget, another goddess usually portrayed as a cobra, was another "Eye of Re" and therefore she could sometimes also appear in lion form depicted as a cobra with a lion's head. 

References:

TitleAuthorDatePublisherReference Number
Complete Gods and Goddesses of Ancient Egypt, TheWilkinson, Richard H.2003Thames & Hudson, LTDISBN 0-500-05120-8
Dictionary of Egyptian Gods and Goddesses, AHart, George1986RoutledgeISBN 0-415-05909-7
Gods and Myths of Ancient EgyptArmour, Robert A.1986American University in Cairo Press, TheISBN 977 424 669 1
Gods of the Egyptians, The (Studies in Egyptian Mythology)Budge, E. A. Wallis1969Dover Publications, Inc.ISBN 486-22056-7

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The Lions of Egypt

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Esta es la versión en caché de http://www.touregypt.net/featurestories/lions.htm de Google. Se trata de una captura de pantalla de la página tal como esta se mostraba el 13 May 2009 07:20:49 GMT. Es posible que la página haya sufrido modificaciones durante este tiempo. Más información

 
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Egypt features story
The Lions of Egypt
by Jimmy Dunn

Statue of a lion from ancient EgyptIt is interesting that, during most of the Pharaonic period, lions were relatively few in Egypt, but were at the same time significant to the Pharaonic Egyptians. Today, we know of no wild lions in Egypt. Their number declined steadily as the more lush climate of the prehistoric period faded into the desert climate that most of Egypt knows today, and as the inhabitable land of Egypt became more and more densely populated.  However, it was probably during the prehistoric times that they became a symbol with religious associations. It is likely that the connection between the king and the lion grew from the tribal chiefs hunting these animals during the Predynastic period, just as they did Hippopotamus and Crocodiles, which no longer inhabit Egyptian waters above Lake Nasser. 

The Headrest of TutankhamunLions usually lived on the edges of the desert, and so they became known as the guardians of the eastern and western horizons, where the sun rose and set. Hence, in the hieroglyph for Horizon (akhet), they sometimes replaced the eastern and western mountains symbols. Headrests also took the form of this same akhet sign at times, supported by two lions, as with an example from Tutankhamun's tomb, where the flank Shu, the god of the air, who supports the head of the king, representing the sun. In fact, the sun itself could be depicted as a lion. Hence, we find in Chapter 62 of the Book of the Dead, "May I be granted power over the waters like the limbs of Seth, for I am he who crosses the sky, I am the Lion of Re, I am the Slayer who eats the foreleg, the leg of beef is extended to me...".

It was the lion-god Aker who guarded the gateway to the netherworld through which the sun passed each day and so, since the sun was born each morning and died each evening on theThe Great Sphinx at Gizahorizon, the lion was associated with death and rebirth. In this regard, he was portrayed on funerary couches or biers, as well as embalming tables. TheGreat Sphinx at Giza, with the body of a lion, was also associated with the horizon as Horemakhet (Horus in the Horizon). Aker and also the god Ruty could be depicted as a double lion god and called, "yesterday" and "tomorrow". However, the beds and chairs of the living were also sometimes adorned with lions' paws or heads. Perhaps this was only decoration, but it may have also have had magical meaning, thus making sure that the individual would rise renewed after sleep or rest. On the roofs of temples, lions' heads became gargoyles rainspouts, probably because it was thought that the lion stood on the temple roof absorbing the evil rainstorms of Seth and then spitting them out down the sides of the building. 

Paired lions representing probably RutyA Greek papyrus mentions lions that were buried in the sacred animal necropolis at Saqqara, but these have never been found. They were sometimes regarded as lion cubs created by Atum. Most lion deities (and cat deities) were female, of which Sekhmetwas almost certainly the most important. In fact, her cult was eventually merged with Mut and the cat goddess Bastet. She was though to be one of the "Eyes of Re", but in one myth, she was almost responsible for the destruction of mankind. In the Delta site of Greek Leontopolis, (ancient Taremu, modern Tell el-Muqdam), the lion god Mihos (Mahes, Greek Mysis or Miysis), the son of Bastet or sometimes of Sekhmet, was sacred. It was not uncommon to find Shu and Tefnut, who were linked with the paired lion god Ruty, venerated in the form of a lion at this site Wadget, another goddess usually portrayed as a cobra, was another "Eye of Re" and therefore she could sometimes also appear in lion form depicted as a cobra with a lion's head. 

References:

TitleAuthorDatePublisherReference Number
Complete Gods and Goddesses of Ancient Egypt, TheWilkinson, Richard H.2003Thames & Hudson, LTDISBN 0-500-05120-8
Dictionary of Egyptian Gods and Goddesses, AHart, George1986RoutledgeISBN 0-415-05909-7
Gods and Myths of Ancient EgyptArmour, Robert A.1986American University in Cairo Press, TheISBN 977 424 669 1
Gods of the Egyptians, The (Studies in Egyptian Mythology)Budge, E. A. Wallis1969Dover Publications, Inc.ISBN 486-22056-7

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The Snakes of Egypt - Con fotos

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Egypt Feature Story

The Snakes of Egypt

by Jimmy Dunn

A snake charmer at Kom OmboEditor's Note: I have been to Egypt many more times than I can count, visiting just about every corner of the country. During that time, I have seen one snake, belonging to and under the control of a snake charmer. Certainly there are snakes in Egypt, but I have not seen them pose any problem to tourists. That is not to say that tourists, particularly those who visit some of the more exotic places such as the Western Desert and the Sinai mountains, should not keep a careful eye out. Egypt contains many snakes, but snakes are shy animals that attempt to avoid humans, and therefore are rarely found in populated areas that tourists visit.

Historical Overview

Inlaid golden uraeus of Senusret I representing WadjetSnakes were found throughout ancient Egypt, including the desert sands, in old walls, in fields, by the Nile and in its swamps, on threshing floors, in houses and in livestock enclosures and pastures. Poisonous snakes would have posed a threat to humans and domestic animals alike. Hence, the Egyptians had somewhat of a love/hate relationship with snakes. While they were dangerous, they were also viewed, for example, as a protector to the King, but also a demon of the underworld.

A papyrus in the Brooklyn Museum which served as a manual for a doctor treating snakebite reveals that the Egyptians had an intimate knowledge of snakes. Although the beginning of the papyrus is lost, it would have listed the names of some thirty-seven. At least thirty-six species (some sources say 34, 37, or 40, of which an estimated seven are poisonous) have been identified in modern Egypt, but the ancient typology most likely did not correspond exactly to the modern ones. The papyrus gives a physical description of each snake and its habitat, along with precise descriptions of the symptoms produced by each snake's venom, whether or not the bite is mortal, and the name of the god or goddess of which the snake is considered to be a manifestation. Following the list of snakes is a list of remedies to cure bite victims. Some of the remedies are specific for certain types of snakes, while other were for specific symptoms. These remedies included emetics, compresses, unctions, massages, incision of wounds and fumigations. There were also magical incantations that were spoken over the remedies. The ingredients in the remedies include liquids and substances of mineral, animal and vegetable origin. The most common ingredient is onion, still used frequently in Egyptian folk medicine today to treat snakebite.

The Horned ViperOne of the poisonous snakes the Egyptians feared most was the horned viper (Cerastes cornutus and Cerastes cerastes, also known as the sand viper). When the horned viper attacks, it rasps its coils together before springing forward. The rasping sounds like the letter f, and the horned viper was used as the hieroglyph to write the sound (fy is the Egyptian word for "viper" as well).

The Pyramid Texts allude repeatedly to the menace of serpents, and they recur in religious texts throughout ancient Egyptian history. First attested in the First Intermediate Period, the snake god Apophis (Apep) was considered the enemy of order, or Ma'at. As early as the reign of Apophis (Apep) in the underworldRamesses II, Apophis became the subject of a ritual recorded in several magic books. During religious processions and lunar feasts, images of Apophis were fashioned from papyrus and wax and then subjected to various tortures, representing the triumph of Re and Ma'at over the chaos symbolized by Apophis. However, while Apophis was the nemesis of the sun god, the powerful serpent deity, Mehen, protected the sun.

However, not all snakes were considered bad. Deities associated with poisonous snakes were sometimes even considered beneficial. The goddess Renenutet often appeared in the form of a hooded cobra. Her name is derived from an Egyptian word meaning, "to nurse," and she was closely associated with the fertility of fields, and consequently was considered the goddess of the granary. Offerings A depiction of Meretsegerof the first fruits were made and hymns sung to a statue of Renenutet when grain was brought to the granary or when wine was stored in the cellar. She also had close ties with woven material and personified linen. Although her name first appears in the Old Kingdom in thePyramid Texts, she is not depicted in art until the New Kingdom. She was worshipped throughout Egypt, but her cult was of particular significance in the Fayoum.

The snake goddess Meretseger personified the pyramid shaped peak that rises above the Valley of the Kings. She may have been an object of a domestic cult in the nearby village of the royal tomb builders and their families at Deir el-Medina, because snake figurines were found during excavations, many of which were covered with cooking soot, suggesting she provided protection for the kitchen. Certainly nonpoisonous snakes would have been considered beneficial to the household, as The Egyptian Cobrathey are sometimes regarded today in Egypt, because they eat rodents. 

The uraeus was the image of the Egyptian cobra (Naja haje), worn in the front of the king's headdress. Here the snake represents the snake goddess Wadjet, associated with the Lower Egyptian sanctuary of Buto. Her counterpart was the vulture goddessNekhbet of Hierakonpolisin Upper Egypt. Wadjet acted as a mythical mother and midwife of the king. At Tuna el-Gebel, mummified cobras have been found amongst the millions of other animals in the great animal catacombs.

A classical representation of Wadjet and NekhbetA creation myth explains how the uraeus came into being. The god Atum had created the god Shu and the goddess Tefnut, who represented air and moisture, and they had gone out into the world. Atum sent his eye out to fetch them, which it did, but when it saw that it had been replaced by the sun, it became furious and transformed itself into a cobra, which Atum appeased by placing it on his brow. Thus the uraeus came to be considered a protector of kingship.

Other snake deities include Denwen, a serpent god with dragon-like ability known from Old Kingdom times, Kebehwet (Kabechet), a celestial serpent who is mentioned several times in the Pyramid Texts and who was said to be the daughter of Anubis and the king's sister.Nehebu-Kau is first attested in the Pyramid texts and was regarded as a benign and helpful deity who assisted the deceased king in various ways. The serpent goddess Wepset appears to be one of the various identities of the fiery uraeus who guarded gods and kings and is first attested to in the Coffin Texts. The name Weret-Hekau was applied to several goddesses. In the Pyramid texts the name is associated with the divine uraeus and with the crown of Lower Egypt. Finally, Yam was a Semitic god that made its way into Egypt. He was known elsewhere as a tyrannical, monstrous deity of the sea and other bodies of water.

Winged snakes are depicted in Egyptian art and are found frequently in religious texts painted in the royal tombs in the Valley of the Kings. Wadjet was sometimes depicted as a winged snake. The Greek author Herodotus claimed to have seen skeletons of flying snakes when he visited Egypt. It is not known how the idea of Burton's Carpet Viperwinged snakes originated, but among the suggestions that have been put forth are the resemblance of the posture of the snake's neck and anterior of its body to wings when it is excited, the fact that horned vipers throw themselves at their victims, or the resemblance of a shedding snakeskin to wings.

Snakes appear in several Egyptian literary works. A central character in the Story of the Shipwrecked Sailor is a cobra who saves the shipwrecked sailor and looks after him on his island in the midst of the sea for four months. At the birth of the eponymous character in the Story of the Doomed Prince, the fates decree that he will die as a victim of a snake, dog or crocodile. He escapes the first of these fates after his wife puts out some beer to attract the Saw-scaled Viperdangerous snake out of its hole. The snake drinks it, passes out and is hacked up by the woman.

Snakes in Egypt Today

In modern Egypt, the cobras are perhaps the most infamous. Myth and legend fueled by Shakespeare popularly lay the blame for Cleopatra's death on the asp, but this small viper is not found in Egypt. More likely, the true culprit clutched to her bosom was probably the Egyptian Cobra. Egyptian Cobras can reach a length of nearly two meters and are generally a uniform brown in color, though the shade varies considerably. Some individuals are marked with darker brown around the head. The famous hood is not apparent unless the animal is annoyed, whereupon it flattens the neck region and adopts its classic pose.

The Red Sptting CobraTwo other species of cobra occur in the country. One is the uncommon Spitting Cobra, characterized by its black neck and unusual method of delivering venom. The other is the rare Innes cobra, only likely to be encountered in the northeast, and there only if one is very lucky, or perhaps unlucky. Other poisonous snakes include the vipers, such as the Horned Viper, the Saw Scaled Viper, which is very dangerous, and Burton's Carpet Viper, which is found in the Sinai and apparently mole vipers.

African Egg Eating SnakeMost Egyptian snakes are harmless. The African egg eating snake is a widespread species with a range covering most of Africa and parts of Arabia. In Egypt it is restricted to the southern part of the Nile Valley. As the name suggests, it feeds on eggs and everything about it is geared to the consumption of eggs The Egg eating Snake is a very slender reptile, generally under a meter long and colored gray with black diamonds. Another helpful snake is the Sand Boa Eryx colubrinus), which is only a couple of feet long, but very deadly to the rodent population.

Other unusual snakes include the Banded Snake (Coluber sinai) and the Hoogstraal's Cat Snake (Telescopus hoogstraali), both found in the Sinai.

References:

TitleAuthorDatePublisherReference Number
Complete Gods and Goddesses of Ancient Egypt, TheWilkinson, Richard H.2003Thames & Hudson, LTDISBN 0-500-05120-8
Dictionary of Ancient Egypt, TheShaw, Ian; Nicholson, Paul1995Harry N. Abrams, Inc., PublishersISBN 0-8109-3225-3
Dictionary of Egyptian Gods and Goddesses, AHart, George1986RoutledgeISBN 0-415-05909-7
Natural Selections (A Year of Egypt's Wildlife)Hoath, Richard1992American University in Cairo Press, TheISBN 977-424-281-5
Oxford Encyclopedia of Ancient Egypt, TheRedford, Donald B. (Editor)2001American University in Cairo Press, TheISBN 977 424 581 4
Oxford History of Ancient Egypt, TheShaw, Ian2000Oxford University PressISBN 0-19-815034-2
Western Desert of Egypt, TheVivian, Cassandra2000American University in Cairo Press, TheISBN 977 424 527 X

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Last Update: 09/01/2005

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The Snakes of Egypt

Rescatado de la cache de Google.

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Egypt Feature Story

The Snakes of Egypt

by Jimmy Dunn

A snake charmer at Kom OmboEditor's Note: I have been to Egypt many more times than I can count, visiting just about every corner of the country. During that time, I have seen one snake, belonging to and under the control of a snake charmer. Certainly there are snakes in Egypt, but I have not seen them pose any problem to tourists. That is not to say that tourists, particularly those who visit some of the more exotic places such as the Western Desert and the Sinai mountains, should not keep a careful eye out. Egypt contains many snakes, but snakes are shy animals that attempt to avoid humans, and therefore are rarely found in populated areas that tourists visit.

Historical Overview

Inlaid golden uraeus of Senusret I representing WadjetSnakes were found throughout ancient Egypt, including the desert sands, in old walls, in fields, by the Nile and in its swamps, on threshing floors, in houses and in livestock enclosures and pastures. Poisonous snakes would have posed a threat to humans and domestic animals alike. Hence, the Egyptians had somewhat of a love/hate relationship with snakes. While they were dangerous, they were also viewed, for example, as a protector to the King, but also a demon of the underworld.

A papyrus in the Brooklyn Museum which served as a manual for a doctor treating snakebite reveals that the Egyptians had an intimate knowledge of snakes. Although the beginning of the papyrus is lost, it would have listed the names of some thirty-seven. At least thirty-six species (some sources say 34, 37, or 40, of which an estimated seven are poisonous) have been identified in modern Egypt, but the ancient typology most likely did not correspond exactly to the modern ones. The papyrus gives a physical description of each snake and its habitat, along with precise descriptions of the symptoms produced by each snake's venom, whether or not the bite is mortal, and the name of the god or goddess of which the snake is considered to be a manifestation. Following the list of snakes is a list of remedies to cure bite victims. Some of the remedies are specific for certain types of snakes, while other were for specific symptoms. These remedies included emetics, compresses, unctions, massages, incision of wounds and fumigations. There were also magical incantations that were spoken over the remedies. The ingredients in the remedies include liquids and substances of mineral, animal and vegetable origin. The most common ingredient is onion, still used frequently in Egyptian folk medicine today to treat snakebite.

The Horned ViperOne of the poisonous snakes the Egyptians feared most was the horned viper (Cerastes cornutus and Cerastes cerastes, also known as the sand viper). When the horned viper attacks, it rasps its coils together before springing forward. The rasping sounds like the letter f, and the horned viper was used as the hieroglyph to write the sound (fy is the Egyptian word for "viper" as well).

The Pyramid Texts allude repeatedly to the menace of serpents, and they recur in religious texts throughout ancient Egyptian history. First attested in the First Intermediate Period, the snake godApophis (Apep) was considered the enemy of order, or Ma'at. As early as the reign of Apophis (Apep) in the underworldRamesses II, Apophis became the subject of a ritual recorded in several magic books. During religious processions and lunar feasts, images of Apophis were fashioned from papyrus and wax and then subjected to various tortures, representing the triumph of Re and Ma'at over the chaos symbolized by Apophis. However, while Apophis was the nemesis of the sun god, the powerful serpent deity, Mehen, protected the sun.

However, not all snakes were considered bad. Deities associated with poisonous snakes were sometimes even considered beneficial. The goddess Renenutet often appeared in the form of a hooded cobra. Her name is derived from an Egyptian word meaning, "to nurse," and she was closely associated with the fertility of fields, and consequently was considered the goddess of the granary. Offerings A depiction of Meretsegerof the first fruits were made and hymns sung to a statue of Renenutet when grain was brought to the granary or when wine was stored in the cellar. She also had close ties with woven material and personified linen. Although her name first appears in the Old Kingdom in the Pyramid Texts, she is not depicted in art until the New Kingdom. She was worshipped throughout Egypt, but her cult was of particular significance in theFayoum.

The snake goddess Meretseger personified the pyramid shaped peak that rises above the Valley of the Kings. She may have been an object of a domestic cult in the nearby village of the royal tomb builders and their families at Deir el-Medina, because snake figurines were found during excavations, many of which were covered with cooking soot, suggesting she provided protection for the kitchen. Certainly nonpoisonous snakes would have been considered beneficial to the household, as The Egyptian Cobrathey are sometimes regarded today inEgypt, because they eat rodents. 

The uraeus was the image of the Egyptian cobra (Naja haje), worn in the front of the king's headdress. Here the snake represents the snake goddess Wadjet, associated with the Lower Egyptian sanctuary of Buto. Her counterpart was the vulture goddess Nekhbet of Hierakonpolis in Upper Egypt. Wadjet acted as a mythical mother and midwife of the king. At Tuna el-Gebel, mummified cobras have been found amongst the millions of other animals in the great animal catacombs.

A classical representation of Wadjet and NekhbetA creation myth explains how the uraeus came into being. The god Atum had created the godShu and the goddess Tefnut, who represented air and moisture, and they had gone out into the world. Atum sent his eye out to fetch them, which it did, but when it saw that it had been replaced by the sun, it became furious and transformed itself into a cobra, which Atum appeased by placing it on his brow. Thus the uraeus came to be considered a protector of kingship.

Other snake deities include Denwen, a serpent god with dragon-like ability known from Old Kingdom times, Kebehwet (Kabechet), a celestial serpent who is mentioned several times in thePyramid Texts and who was said to be the daughter of Anubis and the king's sister. Nehebu-Kauis first attested in the Pyramid texts and was regarded as a benign and helpful deity who assisted the deceased king in various ways. The serpent goddess Wepset appears to be one of the various identities of the fiery uraeus who guarded gods and kings and is first attested to in the Coffin Texts. The name Weret-Hekau was applied to several goddesses. In the Pyramid texts the name is associated with the divine uraeus and with the crown of Lower Egypt. Finally, Yam was a Semitic god that made its way into Egypt. He was known elsewhere as a tyrannical, monstrous deity of the sea and other bodies of water.

Winged snakes are depicted in Egyptian art and are found frequently in religious texts painted in the royal tombs in the Valley of the Kings. Wadjet was sometimes depicted as a winged snake. The Greek author Herodotus claimed to have seen skeletons of flying snakes when he visited Egypt. It is not known how the idea ofBurton's Carpet Viperwinged snakes originated, but among the suggestions that have been put forth are the resemblance of the posture of the snake's neck and anterior of its body to wings when it is excited, the fact that horned vipers throw themselves at their victims, or the resemblance of a shedding snakeskin to wings.

Snakes appear in several Egyptian literary works. A central character in the Story of the Shipwrecked Sailor is a cobra who saves the shipwrecked sailor and looks after him on his island in the midst of the sea for four months. At the birth of the eponymous character in the Story of the Doomed Prince, the fates decree that he will die as a victim of a snake, dog or crocodile. He escapes the first of these fates after his wife puts out some beer to attract the Saw-scaled Viperdangerous snake out of its hole. The snake drinks it, passes out and is hacked up by the woman.

Snakes in Egypt Today

In modern Egypt, the cobras are perhaps the most infamous. Myth and legend fueled by Shakespeare popularly lay the blame for Cleopatra's death on the asp, but this small viper is not found in Egypt. More likely, the true culprit clutched to her bosom was probably the Egyptian Cobra. Egyptian Cobras can reach a length of nearly two meters and are generally a uniform brown in color, though the shade varies considerably. Some individuals are marked with darker brown around the head. The famous hood is not apparent unless the animal is annoyed, whereupon it flattens the neck region and adopts its classic pose.

The Red Sptting CobraTwo other species of cobra occur in the country. One is the uncommon Spitting Cobra, characterized by its black neck and unusual method of delivering venom. The other is the rare Innes cobra, only likely to be encountered in the northeast, and there only if one is very lucky, or perhaps unlucky. Other poisonous snakes include the vipers, such as the Horned Viper, the Saw Scaled Viper, which is very dangerous, and Burton's Carpet Viper, which is found in the Sinai and apparently mole vipers.

African Egg Eating SnakeMost Egyptian snakes are harmless. The African egg eating snake is a widespread species with a range covering most of Africa and parts of Arabia. In Egypt it is restricted to the southern part of the Nile Valley. As the name suggests, it feeds on eggs and everything about it is geared to the consumption of eggs The Egg eating Snake is a very slender reptile, generally under a meter long and colored gray with black diamonds. Another helpful snake is the Sand Boa Eryx colubrinus), which is only a couple of feet long, but very deadly to the rodent population.

Other unusual snakes include the Banded Snake (Coluber sinai) and the Hoogstraal's Cat Snake (Telescopus hoogstraali), both found in the Sinai.

References:

TitleAuthorDatePublisherReference Number
Complete Gods and Goddesses of Ancient Egypt, TheWilkinson, Richard H.2003Thames & Hudson, LTDISBN 0-500-05120-8
Dictionary of Ancient Egypt, TheShaw, Ian; Nicholson, Paul1995Harry N. Abrams, Inc., PublishersISBN 0-8109-3225-3
Dictionary of Egyptian Gods and Goddesses, AHart, George1986RoutledgeISBN 0-415-05909-7
Natural Selections (A Year of Egypt's Wildlife)Hoath, Richard1992American University in Cairo Press, TheISBN 977-424-281-5
Oxford Encyclopedia of Ancient Egypt, TheRedford, Donald B. (Editor)2001American University in Cairo Press, TheISBN 977 424 581 4
Oxford History of Ancient Egypt, TheShaw, Ian2000Oxford University PressISBN 0-19-815034-2
Western Desert of Egypt, TheVivian, Cassandra2000American University in Cairo Press, TheISBN 977 424 527 X

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Last Update: 09/01/2005