This article is about the ancient Egyptian deity. For the Roman poet, seeHorace. For other uses, seeHorus (disambiguation). For the comb used by Māori people of New Zealand, seeHeru.
Horus
Horus was often the ancient Egyptians' nationaltutelary deity. He was usually depicted as a falcon-headed man wearing thepschent, or a red and white crown, as a symbol of kingship over the entire kingdom ofEgypt.
Horus (/hɔːrəs/),[c] also known asHeru,Har,Her, orHor (/hɔːr/)[d][6]Ϩⲱⲣ (Coptic), inAncient Egyptian, is one of the most significantancient Egyptian deities who served many functions, most notably as the god of kingship, healing, protection, the sun, and the sky. He was worshipped from at least the lateprehistoric Egypt until thePtolemaic Kingdom andRoman Egypt. Different forms of Horus are recorded in history, and these are treated as distinct gods byEgyptologists.[7] These various forms may be different manifestations of the same multi-layered deity in which certain attributes orsyncretic relationships are emphasized, not necessarily in opposition but complementary to one another, consistent with how the Ancient Egyptians viewed the multiple facets of reality.[8] He was most often depicted as afalcon, most likely alanner falcon orperegrine falcon, or as a man with a falcon head.[9][10]
The earliest recorded form of Horus is thetutelary deity ofNekhen inUpper Egypt, who is the first known national god, specifically related to the rulingpharaoh who in time came to be regarded as a manifestation of Horus in life andOsiris in death.[7] The most commonly encountered family relationship describes Horus as the son ofIsis and Osiris, and he plays a key role in theOsiris myth as Osiris's heir and the rival toSet, the murderer and brother of Osiris. In another tradition,Hathor is regarded as his mother and sometimes as his wife.[7]
Practicinginterpretatio romana,Claudius Aelianus wrote that Egyptians called the godApollo "Horus" in their ownlanguage.[11] However,Plutarch, elaborating further on the same tradition reported by theGreeks, specified that the one "Horus" whom the Egyptians equated with the Greek Apollo was in fact "Horus the Elder", a primordial form of Horus whom Plutarch distinguishes from both Horus and Harpocrates.[12]
Horus is recorded inEgyptian hieroglyphs asḥr.w "Falcon", 𓅃; the original pronunciation has been reconstructed as/ˈħaːɾuw/ inOld Egyptian and earlyMiddle Egyptian,/ˈħaːɾəʔ/ in laterMiddle Egyptian, and/ˈħoːɾ(ə)/ inLate Egyptian. Additional meanings are thought to have been "the distant one" or "one who is above, over".[13] As the language changed over time, it appeared inCoptic varieties variously as/hɔr/ or/ħoːɾ/ (Ϩⲱⲣ) and was adopted intoancient Greek asὯροςHō̂ros (pronounced at the time as/hɔ̂ːros/). It also survives inLate Egyptian and Coptictheophoric name forms such asSiese"son of Isis" andHarsiese "Horus, Son of Isis".
Horakhti or Hor-Akhti, "Horus of the Two Horizons", was the personification of the Sun on the horizon according to Egyptian mythology.[14]
Thepharaoh was associated with many specific deities. He was identified directly with Horus, who represented kingship itself and was seen as a protector of the pharaoh,[15] and he was seen as the son of Ra, who ruled and regulated nature as the pharaoh ruled and regulated society.
The lineage of Horus, the eventual product of unions between the children ofAtum, may have been a means to explain and justify pharaonic power. The gods produced by Atum were all representative of cosmic and terrestrial forces in Egyptian life. By identifying Horus as the offspring of these forces, then identifying him with Atum himself, and finally identifying the Pharaoh with Horus, the Pharaoh theologically had dominion over all the world.
In one tale, Horus was born after his mother Isis retrieved all the dismembered body parts of her murdered husband Osiris, except hispenis, which was thrown into the Nile and eaten by acatfish/Medjed[17][18] or, in some tellings, by acrab. Older Egyptian accounts have the penis of Osiris surviving. According toPlutarch's account, Isis used her magic powers toresurrect Osiris and fashion aphallus[19] to conceive her son. After becoming pregnant, Isis fled to theNile Deltamarshlands to hide from her brotherSet, who had jealously killed Osiris and who she knew would want to kill their son.[20] There Isis bore a divine son, Horus.
As birth, death and rebirth are recurrent themes in Egyptian lore and cosmology, it is not particularly strange that another form of Horus is the brother ofOsiris andIsis byNut andGeb, together withNephthys andSet.[tone] This elder Horus is called Heru-ur (also Hrw-wr or Hourou'Ur) in contrast to the younger Horus, Heru-pa-khered (also Hrw-P-Khrd), later adopted by the Greeks asHarpocrates.[citation needed]
Horus,Louvre,Shen rings in his graspDetail of Horus's face, from a statue of Horus and Set placing the crown of Upper Egypt on the head of Ramesses III. Twentieth Dynasty, early 12th century BC.
Since Horus was said to be the sky, he was considered to also contain the Sun and Moon.[21] Egyptians believed that the Sun was his right eye and the Moon his left and that they traversed the sky when he, a falcon, flew across it.[22] Later, the reason that the Moon was not as bright as the sun was explained by a tale, known asThe Contendings of Horus and Seth. In this tale, it was said that Seth, the patron ofUpper Egypt, and Horus, the patron ofLower Egypt, had battled for Egypt brutally, with neither side victorious, until eventually, the gods sided with Horus.
As Horus was the ultimate victor he became known asḥr.w or "Horus the Great", but more usually translated as "Horus the Elder". In the struggle, Set had lost atesticle, and Horus's eye was gouged out.
Horus was occasionally shown in art as a naked boy with a finger in his mouth sitting on alotus with his mother. In the form of a youth, Horus was referred to asnfr ḥr.w "Good Horus", transliterated Neferhor, Nephoros or Nopheros (reconstructed asnaːfiruħaːruw).
TheEye of Horus is an ancient Egyptian symbol of protection and royal power from deities, in this case from Horus orRa. The symbol is seen on images of Horus's mother, Isis, and on other deities associated with her. In the Egyptian language, the word for this symbol was "wedjat" (wɟt).[23][24] It was the eye of one of the earliest Egyptian deities,Wadjet, who later became associated withBastet,Mut, and Hathor as well. Wadjet was asolar deity and this symbol began as her all-seeing eye. In early artwork, Hathor is also depicted with this eye.[25] Funerary amulets were often made in the shape of the Eye of Horus. The Wedjat or Eye of Horus is "the central element" of seven "gold,faience,carnelian andlapis lazuli" bracelets found on the mummy ofShoshenq II.[26] The Wedjat "was intended to protect the king [here] in the afterlife"[26] and to ward off evil. Egyptian and Near Eastern sailors would frequently paint the symbol on the bow of their vessel to ensure safe sea travel.[27]
Isis, in the form of a bird, copulates with the deceased Osiris. At either side are Horus, although he is as yet unborn, and Isis in human form.[28]
Horus was told by his mother, Isis, to protect the people of Egypt fromSet, the god of the desert, who had killed Horus's father, Osiris.[29][30] Horus had many battles with Set, not only to avenge his father but to choose the rightful ruler of Egypt. In these battles, Horus came to be associated with Lower Egypt and became its patron.
Horus spears Set, who appears in the form of a hippopotamus, as Isis looks on
According toThe Contendings of Horus and Seth, Set is depicted as trying to prove his dominance by seducing Horus and then havingsexual intercourse with him. However, Horus places his hand between his thighs and catches Set'ssemen, then subsequently throws it in the river so that he may not be said to have been inseminated by Set. Horus (or Isis herself in some versions) then deliberately spreads his semen on somelettuce, which was Set's favourite food. After Set had eaten the lettuce, they went to the gods to try to settle the argument over the rule of Egypt. The gods first listened to Set's claim of dominance over Horus, and call his semen forth, but it answered from the river, invalidating his claim. Then, the gods listened to Horus's claim of having dominated Set, and call his semen forth, and it answered from inside Set.[31][32]
However, Set still refused to relent, and the other gods were getting tired from over eighty years of fighting and challenges. Horus and Set challenged each other to a boat race, where they each raced in a boat made of stone. Horus and Set agreed, and the race started. But Horus had an edge: his boat was made of wood painted to resemble stone, rather than true stone. Set's boat, being made of heavy stone, sank, but Horus's did not. Horus then won the race, and Set stepped down and officially gave Horus the throne of Egypt.[33] Upon becoming king after Set's defeat, Horus gives offerings to his deceased father Osiris, thus reviving and sustaining him in the afterlife. After the New Kingdom, Set was still considered the lord of the desert and its oases.[34]
In many versions of the story, Horus and Set divide the realm between them. This division can be equated with any of several fundamental dualities that the Egyptians saw in their world. Horus may receive the fertile lands around the Nile, the core of Egyptian civilization, in which case Set takes the barren desert or the foreign lands that are associated with it; Horus may rule the earth while Set dwells in the sky; and each god may take one of the two traditional halves of the country, Upper and Lower Egypt, in which case either god may be connected with either region. Yet in theMemphite Theology,Geb, as judge, first apportions the realm between the claimants and then reverses himself, awarding sole control to Horus. In this peaceable union, Horus and Set are reconciled, and the dualities that they represent have been resolved into a united whole. Through this resolution, the order is restored after the tumultuous conflict.[35]
Egyptologists have often tried to connect the conflict between the two gods with political events early in Egypt's history or prehistory. The cases in which the combatants divide the kingdom, and the frequent association of the paired Horus and Set with the union of Upper and Lower Egypt, suggest that the two deities represent some kind of division within the country. Egyptian tradition and archaeological evidence indicate that Egypt was united at the beginning of its history when an Upper Egyptian kingdom, in the south, conquered Lower Egypt in the north. The Upper Egyptian rulers called themselves "followers of Horus", and Horus became the tutelary deity of the unified polity and its kings. Yet Horus and Set cannot be easily equated with the two halves of the country. Both deities had several cult centers in each region, and Horus is often associated with Lower Egypt and Set with Upper Egypt. Other events may have also affected the myth. Before even Upper Egypt had a single ruler, two of its major cities wereNekhen, in the far south, andNagada, many miles to the north. The rulers of Nekhen, where Horus was the patron deity, are generally believed to have unified Upper Egypt, including Nagada, under their sway. Set was associated with Nagada, so it is possible that the divine conflict dimly reflects an enmity between the cities in the distant past. Much later, at the end of theSecond Dynasty (c. 2890–2686 BCE), PharaohSeth-Peribsen used theSet animal to write hisserekh name in place of the falcon hieroglyph representing Horus. His successorKhasekhemwy used both Horus and Set in the writing of his serekh. This evidence has prompted conjecture that the Second Dynasty saw a clash between the followers of the Horus king and the worshippers of Set led by Seth-Peribsen. Khasekhemwy's use of the two animal symbols would then represent the reconciliation of the two factions, as does the resolution of the myth.[36]
A personified Eye of Horus offers incense to the enthroned godOsiris in a painting from the tomb ofPashedu, thirteenth century BC[37]
Horus gradually took on the nature as both the son of Osiris and Osiris himself. He was referred to as Golden Horus Osiris.[38][39][40][41] In thetemple of Denderah he is given the full royal titulary of both that of Horus and Osiris. He was sometimes believed to be both the father of himself as well as his own son, and some later accounts have Osiris being brought back to life by Isis.[42]
Heru-ur, also known asHeru-wer,Semsem,Haroeris,Horus the Great, orHorus the Elder, was the mature representation of the god Horus.[43] This manifestation of Horus was especially worshipped atLetopolis in Lower Egypt. The Greeks identified him with the Greek godApollo.[44]
His titles include: 'foremost of the two eyes', 'great god', 'lord of Ombos', 'possessor of the ijt-knife, who resides in Letopolis', 'Shu, son of Ra', 'Horus, strong of arm', 'great of power' and 'lord of the slaughter in the entire land'.[45] 'Foremost of the two eyes' was a common epithet which was referring to the two eyes of the sky god. The two eyes represent the sun and the moon, as well as the Wadjet-eye, and played an important role in the cult of Heru-ur. His cult center was originally Letopolis; later he was also worshipped in Kom Ombo and Qus.[46] In Kom Ombo, he was worshipped as the son of Ra andHeqet,[47] the husband of his sister-wife Tasenetnofret and father of the child godPanebtawy.[48]
In his Moralia, the Greek philosopherPlutarch mentions three additional parentage traditions that supposedly existed for Heru-ur during the Ptolemaic period. According to Plutarch's account, Heru-ur was believed to be the son of Geb and Nut, born on the second of the five intercalary days at the end of the year, after Osiris and before Set, Isis, and Nephthys. Plutarch also records a variant tradition that assigns different fathers to Nut's children: Osiris and Heru-ur are attributed to Nut and Ra, Isis to Nut and Thoth, while Nephthys and Set are said to be the children of Nut and Geb. Additionally, similar to other manifestations of Horus, Heru-ur is sometimes regarded as the child of Isis and Osiris, conceived by the pair while still within the womb of Nut.[49]
Plutarch aims to distinguish between the child form of Horus, the son of Osiris and Isis, and 'Haroëris' whom he refers to as 'the elder Horus'. Haroëris is the hellenized version of the Egyptian epithet 'Horus-wer', which directly translates to 'Horus the Great,' a term first appearing in Papyrus Spell 588, likely to differentiate Horus of the royal cult from lesser forms of Horus. However, ancient Egyptian texts do not maintain a distinction between a Horus the Elder and a 'younger' Horus. Horus-wer is also sometimes referred to as the son of Osiris and Isis, and 'wer' is a common epithet for ancient Egyptian gods and does not imply a separation between older and younger deities into two different generations.[50][51]
Heru-ur was sometimes depicted fully as a falcon; he was sometimes given the titleKemwer, meaning "(the) great black (one)".[citation needed] Heru-ur was also depicted as aHieracosphinx (a falcon headed lion).[52]
Other variants includeHor Merti 'Horus of the two eyes' andHorkhenti Irti.[53]
Heru-pa-khered (Harpocrates to the Ptolemaic Greeks), also known asHorus the child, is represented in the form of a youth wearing a lock of hair (a sign of youth) on the right of his head while sucking his finger. In addition, he usually wears the united crowns of Egypt, the crown of Upper Egypt and the crown of Lower Egypt. He is a form of the rising sun, representing its earliest light.[44]
As early as the third millennium BCE, Ancient Egyptian texts such as the Pyramid Texts referenced the birth, youth, and adulthood of the god Horus. However, his image as a child deity was not firmly established until the first millennium BCE, when Egyptian theologians began associating child gods with adult gods. From a historical perspective, Harpocrates is an artificial creation, originating from the priesthood of Thebes and later gaining popularity in the cults of other cities. His first known depiction dates to a stele from Mendes, erected during the reign of Sheshonq III (22nd Libyan Dynasty), commemorating a donation by the flutist Ânkhhorpakhered. Initially, Harpocrates originated as a duplicate of Khonsu-pa-khered, providing a child-god figure for the funerary gods Osiris and Isis. Unlike Horus, who was traditionally depicted as an adult, Khonsu, the lunar god, was inherently associated with youth. The cults of Harpocrates and Khonsu originally merged in a sanctuary within the Mut enclosure at Karnak. This sanctuary, later transformed into a mammisi (birth house) under the 21st Dynasty, celebrated the divine birth of the pharaoh, connecting the queen mother with the mother-goddesses Mut and Isis. The merging of local Theban beliefs with the Osiris cult endowed Harpocrates with dual ancestry, as seen in inscriptions at Wadi Hammamat which name him 'Horus-the-child, son of Osiris and Isis, the Elder, the first-born of Amun.' The Osirian tradition solidified Harpocrates as the archetype of child-gods, firmly integrated into the Osirian family.[54]
Thewinged sun of Horus ofEdfu is a symbol in associated withdivinity,royalty, and power in ancient Egypt.[55] The winged sun was depicted on the top of pylons in the ancient temples throughout Egypt.
Har-em-akhet or Horemakhet (Harmakhis in Greek) represented the dawn and the early morning sun. He was often depicted as a sphinx with the head of a man (like theGreat Sphinx of Giza), or as ahieracosphinx, a creature with a lion's body and a falcon's head and wings, sometimes with the head of alion orram (the latter providing a link to the godKhepri, the rising sun). It was believed that he was the inspiration for theGreat Sphinx of Giza, constructed under the order ofKhafre, whose head it depicts.
Harpara ("Horus the sun") is the child ofMontu andRaet-Tawy, and formed with them the divine triad of NorthKarnak andArmant. InMedamud, Harpara was worshipped as the firstborn son ofAmun and Raet-Tawy.[56] while he is elsewhere described as the son ofMehet-Weret.[57] A local form of Thoth named Thoth-of-Armant was most likely worshipped as the adult form of Harpara.[58] In his capacity as the young manifestation of Thoth, Harpara was considered a lunar deity at Armant.[59]
The Festival of Victory (Egyptian: Heb Nekhtet) was an annual Egyptian festival dedicated to the god Horus. The Festival of Victory was celebrated at the Temple of Horus at Edfu, and took place during the second month of theSeason of the Emergence (or the sixth month of theEgyptian calendar).
The ceremonies which took place during the Festival of Victory included the performance of a sacred drama which commemorated the victory of Horus over Set. The main actor in this drama was the king of Egypt himself, who played the role of Horus. His adversary was a hippopotamus, who played the role of Set. In the course of the ritual, the king would strike the hippopotamus with a harpoon. The destruction of the hippopotamus by the king commemorated the defeat of Set by Horus, which also legitimised the king.
It is unlikely that the king attended the Festival of Victory every year; in many cases he was probably represented by a priest. It is also unlikely that a real hippopotamus was used in the festival every year; in many cases it was probably represented by a model.[60]
The 4th-century Roman authorMacrobius mentions another annual Egyptian festival dedicated to Horus in hisChronicon. Macrobius specifies this festival as occurring on thewinter solstice. The 4th-century Christian bishopEpiphanius of Salamis also mentions a winter solstice festival of Horus in hisPanarion.[61] However, this festival is not attested in any native Egyptian sources.
William R. Cooper's 1877 book andAcharya S's self-published 2008 book, among others, have suggested that there are many similarities between the story of Horus and the much later story ofJesus.[62][63] This outlook remains very controversial and is disputed.[64][65][66]
In the film seriesNight at the Museum, a group of underworld warrior deities appear inNight at the Museum: Battle of the Smithsonian when Kahmunrah uses the combination to open the gate to theunderworld and summon an army of Horus warriors. The warriors appear from the underworld carrying spears ready to attack and join Kahmunrah's fight to take over the world.
In the book trilogyThe Kane Chronicles byRick Riordan, main character Carter Kane hosts the spirit of Horus when he is released in theBritish Museum along with four other Egyptian deities. Horus speaks to Carter throughout the trilogy, offering him his advice and wisdom.
In thefantasyaction filmGods of Egypt Horus is portrayed byNikolaj Coster-Waldau. In the film, he helps out a mortal named Bek to stop his uncle Set while also trying to reclaim his throne and bring peace to Egypt.
Horus appears in a 1980 science fiction graphic novelLa Foire aux immortels written and illustrated by French cartoonist and storytellerEnki Bilal.
Horus appears as a god that can be prayed to in 2023'sTotal War: Pharaoh. Praying to Horus increases the movement speed of the player's armies and makes them immune to attrition.[69]
Horus, patron deity of Hierakonpolis (nearEdfu), the predynastic capital of Upper Egypt. Its head was executed by means of beating the gold then connecting it with the copper body. A uraeus is fixed to the diadem which supports two tall openwork feathers. The eyes are inlaid with obsidian.Sixth Dynasty.
Horus (right) in the Tomb of Horemheb (KV57) in the Valley of the Kings
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^te Velde, Herman (1967).Seth, God of Confusion: A Study of His Role in Egyptian Mythology and Religion. Probleme der Ägyptologie 6. Translated by van Baaren-Pape, G. E. (2nd ed.). Leiden:E. J. Brill.ISBN978-90-04-05402-8.
^E.A. Wallis Budge, Osiris and the Egyptian resurrection, Volume 2 (London: P. L. Warner; New York: G. P. Putnam's Sons, 1911), 31.
^Wilkinson, Richard H. (2003). The Complete Gods and Goddesses of Ancient Egypt. Thames & Hudson. p. 200
^abStrudwick, Helen (2006).The Encyclopedia of Ancient Egypt. New York: Sterling Publishing Co., Inc. pp. 158–159.ISBN978-1-4351-4654-9.
^Minas-Nerpel, Martina (2017).Offering the ij.t-knife to in the Temple of Isis at Shanhur. In: Illuminating Osiris. Egyptological Studies in Honor of Mark Smith (Material and Visual Culture of Ancient Egypt 2). Lockwood Press, Atlanta, 2017, p.264
^Varga, Dániel (2023). The Children of Montu: Harpara and Horus-Shu in Ptolemaic and Roman Thebes. Journal of Ancient Egyptian Interconnections. Vol. 39. p.276.
^Klotz, David (2008). Kneph: The Religion of Roman Thebes. Ann Arbor : ProQuest LLC. p.291.
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![Falcon Horus, deity of Hierakonpolis, on a Naqada IIC jar, c. 3500 BCE, British Museum EA36328.[70][71]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aFalcon_Horus%2c_deity_of_Hierakonpolis%2c_on_a_Naqada_IIC_jar%2c_British_Museum_EA_36328.jpg)
