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Kemetism (alsoKemeticism or Kemetic paganism; sometimes referred to asNeterism fromnetjer "god") is aneopagan religion and revival of theancient Egyptian religion, emerging during the 1970s. AKemetic is one who follows Kemetism.[1]
There are several main groups, each of which takes a different approach to its beliefs, ranging fromeclectic toreconstructionist. These can be divided into three types: reconstructed Kemetism, asyncretic approach, and the more monotheisticKemetic Orthodoxy.[2]
The movement's name is based on anendonym ofEgypt,[3][4]Kemet (theconventional vocalization ofhieroglyphic notationkm.t). The word is also sometimes written as Takemet, from the fullertꜣ km.t.[5] In translation fromEgyptian, it means "black" (or in longer form "black land"), which is derived from the black colour of the fertile mud brought by theNile during the annual floods (currently no longer occurring due to the existence of theAswan Dam).
Kemetics sometimes refer to theancient Egyptian deities as the Netjeru, also referred to as the Neteru or the Netjer.[6] Kemetics also commonly prefer to refer to the Netjeru with their original ancient Egyptian name: for example, they would refer toHorus as Heru andAnubis as Anpu.
Kemetics do not consider themselves direct descendants of the ancient Egyptian religion but consistently speak of its recreation or restoration.[7][8] Some Kemetics orhermeticists claim direct continuity with secret societies allegedly continuously existing since the prohibition ofPaganism byRoman emperorTheodosius I in 392 CE, or since the closing of the last functionalEgyptian temple (of the goddessIsis on the island ofPhilae) by EmperorJustinian around 535.[9][10] However, these claims are historically unprovable.[11]
Since theHellenistic period, ancient Egyptian religion has influenced many belief systems.[12] For example,Hermeticism is based on the teachings ofHermes Trismegistus (a combination of the Greek godHermes and the Egyptian godThoth). Early and medievalChristianity also incorporated ancient Egyptian thought, including in extra-biblical legends of the stay ofJesus inEgypt, the recognition of the authority ofHermes Trismegistos by theChurch Fathers andMedieval philosophers, or the adaptation of myths associated with the goddessIsis.[13][14] These mythologies usually interpret ancient Egyptian culture, religion, and gods symbolically.[15] In contrast, the goal of Kemetic groups is a more or less rigorous restoration of the religious system in its historical form, although Kemetists generally admit that a completely accurate imitation of ancient practices is not always possible or even advisable.[16]
Ancient Egyptian religion underwent complex transformations across time and was worshipped differently in different locations.[17][18] One god could have different mythological associations and forms of worship in individualnomes or even individual temples. It is difficult to seek a purely original form of Egyptian religion that can be easily pointed to and reconstructed (seeReconstructionism).
Later reinterpretations of Egyptian religious ideas fundamentally transformed them.[19][20] For example, some question whether the gods should be strictly worshipped by their Egyptian names or whether they can also be addressed by theGreek versions.[21] This question holds special significance for Kemetics due to the ancient Egyptian idea of the importance ofname to existence. It has been questioned whether Hellenestic and Christian reimaginings should be included in Kemetic reconstruction, or whether they should instead be excluded as traditions of antiquity.[22] The answer to this question is one of the fundamental differences between various Kemetic groups.
Different interpretations of the ancient Egyptian religion have different understandings of themonotheistic orpolytheistic Egyptian pantheon. The ancientEgyptian religion was a polytheistic religion and Kemetists do not deny this polytheism, but different practitioners may elevate one deity to different levels. In traditionalist practice, each deity is their own individual being, although one may be more powerful.[24] Others may practicehenotheism, where practitioners revere many gods but chose to worship one, as manifested, for example, in the cults ofSerapis andIsis. Inmonolatry, practitioners acknowledge many gods but only revere and worship one. Still others may conceptualize the Egyptian pantheon as a single universal divine force manifesting itself in various forms.
Regardless of whether the sun is worshipped as a god by a particular Kemetist or not, as inAncient Egypt[25][26] the sun is considered to be an image of divine power and the source of every existence. The sun is deified asRa or, during theNew Kingdom,Amun-Ra.
Another important principle of Kemeticism ismaat,order. This concept was one of the cornerstones of religious thought of theAncient Egyptians – its observance was supposed to ensure the stability of the world and its orderly running. Its importance is evident from the fact that even thepharaoh, who was understood as a divine being, was primarily tasked with bearing responsibility for and contributing tomaat. The epitome of the concept in Ancient Egyptian religion was the eponymousgoddessMaat and her symbol the ostrich feather.
As a result, the respect of rules of all kinds by each individual was synonymous with support and maintenance of the cosmic order, while their non-observance could lead to its disruption. The collapse ofmaat would lead to the demise of the world and the victory of chaos. In pursuit ofmaat, Kemetic practitioners may follow prevailing ethical ideas and good manners. However, there is no explicitly binding text codifying moral norms.
Ancient Egyptian practice veneratedmaat, a concept encompassing truth and honor. Ritual worship of the gods in pursuit of maat is thus considered holy. Commonly worshippedOld Egyptian gods includeRa,Amun,Isis andOsiris,Thoth,Sekhmet,Bastet,Hathor, and others.
This worship generally takes the form ofprayer,offerings, and setting upaltars.[27] Altars are most often constructed using a statue or two-dimensional representation of one or more given deities, as they serve as the focal point of worship.[28] Most commonly, Kemetism understands the representation symbolically, understanding it as a means to better focus on the divine power.[29][30] A smaller subset of Kemetists may understand the idol as a real representation of the divine being in the human world. Therefore, in accordance with ancient Egyptian tradition, the idol is stored in a special sacred container (nau) from which it is to be removed only in the course of a religious ritual,[citation needed] of which the presentation of sacrifices is the most essential part.
Additional altar items include candles, votive offerings, prayer beads, incense burners, and one or more dishes for food offerings.[31] Most Kemetic offerings try to keep to tradition, offering the same or similar items the ancient Egyptians would have offered.
It is common during worship for Kemetics to pray in thedua (𓀃) gesture, which models the hieroglyph meaning worship and adoration.[32][33]
TheAmerican Society of Kemetic Orthodoxy was founded in the 1980s. It brings together members from various states and, according to its own characterization, attempts to follow the Egyptian traditions as closely as possible and to revive them.[34]
Entirely in this spirit, it is headed by an authority (currently Tamara Siuda) using some of the titles and other attributes ofancientpharaohs. She is conceived as the present incarnation of the royalka, gold embedded in the spirit ofHora, an aspect of divinity embodied in the human form of a spiritual leader of the community.[34]
On the other hand, it is in this movement that the departure from the traditionalist (i.e.,closest to Egyptian religion) conception of god/gods, expressed in the concept ofmonolatry as official doctrine, is most pronounced.[4]
Another type of Kemetic organization is the Fellowship of Isis, formed inIreland. It differs from most others in that, following the model of late antiquity in thehenotheistic sense, it focuses on the cult of the goddessIsis, transposed intoancient Greek andRoman settings. Egyptian traditions are therefore heavily modified in him by their ancient interpretation, by religioussyncretism, and by modernmulticulturalism.[35]
The Ausar Auset Society is aPan-African spiritual organization founded in 1973 byRa Un Nefer Amen.[36] It is based inBrooklyn, New York. They use ancient Egyptian aesthetics as basis of their religion.
Other Kemetist societies include The Living Nuhati, and the defunctFrench Ta Noutri.[37]
![Hunefer kneels in adoration before a company of deities.[23]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aThe_judgement_of_the_dead_in_the_presence_of_Osiris.jpg)
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