atef crown


“Statue of Osiris discovered in a deep pit in the tomb of Psamtik at Saqqara. Osiris is shown seated, wrapped tightly, and holding the crook and flail - symbols of kingship in his hands, crossed at his torso. He wears the atef-crown and a uraeus, as well as a false beard. The base is inscribed with a conventional offering formula. CG 38358 , schist; H. 89.5 cm. 26th Dynasty, Late Period, Saqqara. Egyptian Museum, Cairo. Ground Floor, Room 24.”

Inside the Egyptian Museum with Zahi Hawass


Quoted from: “The Oxford Encyclopedia of Ancient Egypt”, Oxford University Press, 2001 (by Denise M.Doxey)

A deity with a wide range of associations, including nature, cosmology, writing, science, Medicine, and the afterlife, Thoth (Eg. Djehuty) was worshiped throughout Egypt from the Early Dynastic period through Roman times. The meaning of his name is obscure. Because Thoth was the divine messenger, the Greeks associated him with Hermes, calling him Hermes Trismegistos (“thrice great Hermes"), a title probably derived from his Egyptian epithet p3 ‘3 ‘3 ‘3.
Thoth takes two major iconographic forms. As a squatting dog-headed baboon, he appears in figurines as early as the first dynasty (c.3050-2850 BCE). Early Dynastic slate palettes show ibises on standards, an image clearly associated with Thoth by the Old Kingdom. In later periods, he is frequently depicted as an ibis or ibis-headed human, often carrying the palette and pen of a scribe. His headdresses include the crescent moon and disk, the atef crown, and the crowns of Upper and Lower Egypt. In both baboon and ibis forms, Thoth is portrayed overseeing and protecting scribes. In scenes from temples, he and Horus anoint the king with water. They also pour libations over the deceased on cartonnage coffins of the Third Intermediate Period. In scenes of divine judgment, such as the vignettes accompanying chapter 125 of the Book of Going Forth by Day (Book of the Dead), Thoth records and announces the verdict, typically appearing as an ibis-headed man, and sometimes as a baboon seated atop the scales of justice.
As a moon god, Thoth regulated the seasons and lunar phases and counted the stars. Hence, he was associated with astronomy, mathematics, and accounting. As the god of scribes and writing, Thoth, the “lord of the sacred word”, personified divine speech. Seshat, the goddess of writing and literature, was said to be either his wife or daughter. By the Middle Kingdom Thoth, as a god of wisdom and justice, was connected with Maat, the personification of rightness and world order. The Greeks viewed him as the source of all widow and the creator of languages.
At Hermopolis, Thoth was worshipped as a cosmogenic deity, believed to have risen on a mound from the primeval chaos to create the Ogdoad consisting of Nun, Naunet, Heh, Hehet, Kek, Keket, Amun, and Amaunet, coordinated male and female couplets representing various forces of nature. In solar religion, Thoth and Maat navigated the bark of Re. Some sources refer to him as the son of Re. The Book of Going Forth by Day describes him as returning Re’s eye, which had wandered away. According to Plutarch, after Re had forbidden Nut from giving birth during any month of the year, Thoth tricked the moon goddess Selene into giving him some of her light, which he used to create the five epagomenal days, on which Nut gave birth to the great Ennead. Texts from the Ptolemaic temples of Edfu and Dendera credit Thoth with traveling to Nubia on behalf of Re to pacify the raging Tefnut and persuade her to return to Egypt.
Textual evidence for Thoth and his cult is found throughout Egyptian history. The Pyramid Texts portray him as the advocate and protector of the deceased king, destoying his enemies and carrying him across the river if the ferryman refuses. The dead king may be transformed into a bird with the wings of Thoth. Thoth introduces the king to Re. He also appears as a lunar god, the nightly manifestation of Re, and as a god of thunder and rain. By the Old Kingdom, the festival of Thoth is regularly mentioned in funerary offering formulas. In the Middle Kingdom, the Coffin Texts associate Thoth with divine justice, claiming that his verdict can satisfy both Horus and Seth. The Book of Two Ways refers to the deceased as stars, which reside in the sky beside Thoth. Middle Kingdom instructions and tales regularly use Thoth as a metaphor for justice, and in funerary autobiographies, officials demonstrate their impartiality by claiming to be “truly precise like Thoth.”  In the New Kingdom, Thoth figures prominently in the Book of Going Forth by Day, of which he is said to be the author. He acts on behalf of the deceased before a series of divine tribunals; just as he had done for Osiris. He also conducts the interrogation, records the results of weighing the heart against maat, and announces the verdict. Hymns and prayers to Thoth, focusing on his role as patron of scribes, were used as school texts (as in Papyrus Anastasi V) and appear on statues of scribes. New Kingdom didactic literature, such as the Instructions of Amenemope, refers to Thoth as a symbol of justice. The Book of Thoth, believed to contain all knowledge of laws, magic, nature and the afterlife, figures prominently in the Ptolemaic stories of Neferkaptah and Setna-Khaemwaset, both of whom seek to appropriate the book’s information, only to suffer unforeseen consequences.
Thoth plays the role of aide and mediator in the Osiris legend. He assists Horus and Anubis in reconstructing the body of Osiris and teaches Isis the spells necessary to revive him. In one version, he heals the infant Horus after Isis finds him dead of a scorpion bite. He is a staunch advocate of Horus in his battle against Seth, finding and restoring Horus’s eye after Seth casts it away. He replaces the head of Isis after Horus cuts it off in a rage, and after Seth has eaten lettuce containing Horus’s semen. Thoth invokes the semen to appear as a sun disk from the head of Seth. Finally, he helps to bring the proceedings to a conclusion by suggesting that the Ennead contact Osiris for his opinion.
The principal cult center of Thoth was at Hermopolis, ancient Egyptian Khemenu near the modem town of el-Ashmunein. This was the site of a major New Kingdom temple, at which Amehotep III claims to have dedicated a pair of thirty-ton quartzite baboons. The biography of the fourth-century BCE high priest of Thoth, Petosiris, from his tomb at Tuna el-Gebel, recounts his renovation of the temple, said to house the egg from which Thoth had hatched, following the Persian invasion. Tuna el-Gebel was also the site of a massive fifth-century BCE cemetery of sacrificed baboons and ibises, as well as a sacred lake around which the ibises lived. Saqqara was home to a similar cemetery at which more than five hundred thousand ibises and baboons were buried in subterranean passageways; it was also the site of an oracle of Hermes Trismegistos. The Ogdoad of Hermopolis, headed by Thoth, was worshipped at Thebes because of its association with Amun. Sanctuaries of Thoth existed at a number of other sites as well.

Photo © In-Taier, 2015 (Ramesses II temple in Abydos)


Egyptian Bronze Triad (Osiris, Isis, Horus) c. Late Period,  664-30 BC

This triad represents the Osiris myth which is the most elaborate and influential story in ancient Egyptian mythology. It concerns the murder of the god Osiris, a primeval king of Egypt, and its consequences. Osiris’ murderer, his brother Set, usurps his throne. Meanwhile, Osiris’ wife Isis restores her husband’s body, allowing him to posthumously conceive a son with her. The remainder of the story focuses on Horus, the product of Isis and Osiris’ union, who is first a vulnerable child protected by his mother and then becomes Set’s rival for the throne. Their often violent conflict ends with Horus’ triumph, which restores order to Egypt after Set’s unrighteous reign and completes the process of Osiris’ resurrection. The myth, with its complex symbolism, is integral to the Egyptian conceptions of kingship and succession, conflict between order and disorder and, especially, death and the afterlife. It also expresses the essential character of each of the four deities at its center, and many elements of their worship in ancient Egyptian religion were derived from the myth.

The figure depicts Osiris, wearing the atef crown flanked by Horus the child, wearing the double crown with a sidelock and on the other side, Isis, surmounted by the sun disc with horns, shown standing on a hollow plinth, the front cast in relief with the child god squatting, flanked by Isis and Thoth in adoration, a panel on either side with falcon headed soul of Pe and jackal headed soul of Nekhen, the reverse of the plinth has panels with a lotus on stand and a human male figure, probably the deceased in jubilation posture, next to the square opening, an inscription giving the donor’s identity: ‘May Isis give life to Wedja-hor son of Pa-di-hor’, the short sides of the plinth with further souls of Pe and Nekhen.

Gods of Egypt: “Looks like a whitewashing filmmaker had sex with an older, more whitewashing filmmaker.”

You’re probably thinking “This is an action fantasy movie, but that god with the square ears just turned that other god into a fucking kebab.” Surprise! This is, unlucky you, a sad story.

(A really sad story for Setians, at least.)

Problem’s only in PoC casting, inability to nail the material, inauthentic costume designs and an unfair treatment of Set. All things a movie can exist without.

Okayy! Enough Deadpool references.

You guys were probably wondering why I watched the movie? The same reason why other Kemetics would purchase and read The Kane Chronicles without having to end up liking it. (I have never read TKC, personally, but read the reviews other Kemetics posted online. I do not like the content, but I like reading the Set/Nebthet fanfictions based on that verse, Hahahahaha my guilty pleasure)

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The ancient god of learning and wisdom, also called Djehuti […] He was called “the Master of the Healing Arts,” “the Beautiful of Night,” “the Lord of Heavens,” and “the Silent Being” and was also worshiped as “the Excellent Scribe” and “Great of Magic.”
Thoth was usually depicted as a man with the head of an ibis, and his theophanies were the ibis and the baboon. He was also considered a moon deity and was sometimes shown carrying a scepter and an ankh.
Thoth was also honored as a scribe deity at Hermopolis Magna and then assigned greater prominence, assuming the head of a dog-headed ape. As the patron of the dead, Thoth wears an Atef crown; as the new moon, A’ah, he is depicted in mummified form. Thoth is credited with inventing the number and the orbits of celestial bodies as the secretary of the gods Osiris and Ré. In his astronomical role he was addressed as “the Governor of the Years,” “the White Disk,” and “the Bull Among the Stars of Heaven.”
Thoth was also a protector of priest-physicians and was associated in some temples with the inundation of the Nile. His great cultic festival was celebrated on the New Year, and he was considered skilled in magic and became the patron of all scribes throughout the nation. Thoth appears in the Horus legends and was depicted in every age as the god who “loved truth and hated abomination.”
He is credited with providing the epagomenal days in the Egyptian calendar and with the healing of the eye of Horus. Many cultic centers honored Thoth, and he was particularly well served by the Tuthmossid rulers of the Eighteenth Dynasty (1550–1307 B.C.E)

Quoted from: Encyclopedia of Ancient Egypt, Margaret R. Bunson © 2002, 1991
Photo © In-Taier, 2015 (Abydos/Temple of Ramesses II)

Temple of the God Horus at Behdet (Edfu),
facade of the Outer Hypostyle Hall, west side, second intercolumnar wall:
King Ptolemy VIII Euergetes II (wearing a composite ‘Atef’-Crown with ram’s horns, two high feathers, the winged scarab, two Lion-headed Uraei, the two volutes of the naos’ sistrum, and with five Solar orbs on its top) presenting the Wreath of Gold to the Goddess Hathor
(the images have been impiously hammered by the christians…)

Thoth (ibis-headed and wearing the Triple ‘Atef’-Crown with ram’s horns) offering the symbol for Eternity (an image of the God 'Heh’) to the Sacred Living Falcon of Horus represented upon a podium carried by a lion.
Temple of Horus at Behdet (Edfu),
detail from the scenes related to the the Feast of “Opening the Year of the Reign of Horus” represented on the north inner side of the Girdle Wall,
second register of the west part.

(the images have been impiously hammered by the christians…)

Banebdjedet, the sacred ram of Mendes (capital city of the XVI nome of Lower Egypt), in His form of four-faced ram wearing the Solar disk with the Uraeus. On the top left, Nekhbet in Her form of vulture, wearing the Triple ‘Atef’-Crown, holding the shen-'ring’ (symbol of Eternal Protection), and spreading Her wings in protection.
Detail from the Entrance-Gate (interior side, east wall) of the Southern Chapel of the Temple of Hathor and Maat at west 'Uaset’-Thebes


King Ramses II offering wine before the God Khnum enthroned (ram-headed, wearing the ‘Atef’-Crown with two feathers) and the Goddess Sati (Sṯjt); in the middle, the altar with various offerings. Behind the King is represented the Goddess Anuki (ˁnqt) holding two staves with 'Heb-Sed’ signs (the symbol of the Royal Jubilee of the King).
Scene from the north wall of the Offering Hall of the rock-cut Temple of Amon, Khnum, Horus, and Ramses II, Lower Kush/Nubia (50 km south of Aswan, now called Beit el-Wali)

Temple of the God Horus at Behdet (Edfu),
detail from the scenes related to the the Feast of “Opening the Year of the Reign of Horus” represented on the north inner side of the Girdle Wall,
lower register of the west part, detail from the III scene:
the King, Ptolemy IX Soter II, offering an ointment vessel.
The King is represented wearing a composite ‘Atef’-Crown with ram’s horns, two high feathers, the winged scarab, two Lion-headed Uraei, and the two volutes of the naos’ sistrum; on the top, five Solar orbs.

(the image has been impiously hammered by the christians…)

Temple of the Goddess Isis at Philae (now on the Agilkia island),
thickness of the doorway leading to the “House of Birth” (First Pylon, west tower), west side, detail from the second register:
King Ptolemy VI Philometor (wearing the Blue Crown) kneeling on the symbol for “Union of the Two Lands” (lotus and papyrus entwined) and offering wine to Harsiesi (Horus son of Isis, with the sidelock of youth, holding the Flail and the ‘Heqa’-scepter, wearing the 'Atef’-Crown with ram’s horns and Uraei);
behind the King, “Hathor Lady of 'Uaset’-Thebes” (one of the Seven Hathor Goddesses) playing the tambourine

“Great Temple” of King Sethi I at Abydos,
detail from the north wall (lower register) of the Second Hypostyle Hall:
the Goddess Isis (wearing the uraeus-headed vulture headdress and the Solar disk with cow’s horns) embracing the God Osiris (wearing the ‘Atef’-Crown with the two feathers and ram’s horns, holding the 'Heqa’-scepter and the Flail)