High Priest of Amun Ra*

Kings and Queens
4th dynastySeneferu, Khufu, Khafre, Menkaure, Djedefre, etc.5th dynastyUserkaf, Sahure, Neferirkare, Niuserre, Djedkare Isesi, Unas, etc6th dynastyTeti, Userkare, Pepi I, Nemtyemsaf I, Pepi II, Nitocris, etc.11th dynastyKings named Mentuhotep and Intef12th dynastyAmenemhet I - IV, Senusret I-III18th dynastyAmenhotep I-IV, Tuthmosis I-IV, Akhenaten, Tutankhamen, Aye, Horemheb, etc.19th dynastySety I-II, Ramesses I-II, Merenptah, Amenmesses, Tawosret.20th dynastySethnakht, Ramesses IIIRamesses IV - XI 25th dynastyAlara, Kashta, Piye,Shabaka, Shabataka,Taharqa, Tanutamun, etc.Cleopatra VII PhilopatorQueens (D1-6)- Old KingdomQueens (D11-13) Middle Kingd.Queens (D16-20)- New KingdomQueens (D21-29)- Late Period Officials, Priesthood etc.
Viziers (New Kingdom)High Priests of AmunGod's Wives of AmunHigh Priests of PtahViceroys of NubiaWho's who of New Kingdom Amarna Period
AkhenatenQueen Nefertitiinscriptions Queen Nefertiti.Queen KiyaSmenkhareTutankhamenTombs at AmarnaHouses at Amarna Tombs:
Valley of the Kings, Valley of the QueensTheban Tombs,Tombs at AbydosTombs at El Kab Tombs in AswanEarly dynastic SaqqaraNew Kingdom SaqqaraThe Unis Cemetary Mastabas at the Giza Plateau
Giza Mastabas 1000 cemetaryGiza Mastaba 2000 cemetary Giza Mataba 2300 cemetaryGiza Mastaba 4000 cemetary Giza Mastaba 5000 cemetary Giza Mastaba 6000 cemetary Giza Mastaba 7000 cemetary Mummy Caches
Tomb DB320Tomb KV35
The High Priests of Amun
(Thanks to Sesen and Rozette for some of these)I have attempted to provide some references for these officials. This is not meant to be a thorough bibliography (alas, not enough time..) but an attempt to show at least some places where the existence of these individuals is attested.
18th dynasty
Thuty: First Prophet of Amun and Overseer of the treasurers. Time of Ahmose. From funerary cone in the Metropolitan Museum. The cone is inscribed for “The First Prophet of Amun and Overseer of Treasurers, Thuty The funerary cones make mention of “The good God Neb-pehty-Re (Ahmose) (The Scepter of Egypt II, by W. C. Hayes pg 44 and 59.)Minmontu : Known from a funerary cone from Thebes. UC37666. Temp Ahmose.A heart scarab of Minmontu called Senres is in the collection of the Kunsthistorisches Museum."The owner of this jadeite heart scarab was one of the first high priests of Amun of Karnak. His name was Min-Montu, and he was called Senres, meaning "The brother has awakened again". It seems likely that an older brother died before his birth and his parents recognised their dead child in the new-born. He lived during the reign of the first king of the 18th Dynasty, Ahmose. The underside is inscribed with the heart spell." Text from the Global Egyptian Museum (GEM)Hapuseneb, High priest of Amun, Temp. Hatshepsut TT67. Parents: Hepu (third lector of Amun) and Ahhotep (Royal concubine); Wife: Amenhotep. Brother: Sa-Amun; Sister: Ahmose; Sons: Djehutjmes-machet, User-pekht, Aa-cheper-ka-ra-nefer; Daughters: Henut, Henut-nefert, Sen-seneb, Ta-em-resefu http://www.maat-ka-ra.de/english/personen/hapuseneb/hapuseneb.htm From Topographical Bibliography etc (pdf): "Hepusoneb (H . pw-snb), First prophet of Amun, etc., headless, son of Hepu (H. pw) and Ahhotep (J i h. -h.tp ), with text mentioning Amun lord of the Thrones of the Two Lands, in Bologna, Museo Civico Archeologico, 1822. (Probably from Thebes.)"Five cones belonging to Hapuseneb are in the collection of the Metropolitan Museum. His titles are Hereditary Prince and Count, Treasurer of the King of Upper and Lower Egypt, First Prophet of Amun, Overseer of the Priest of Upper and Lower Egypt, and Overseer of All the Works of the King. The Scepter of Egypt II, by W. C. Hayes pg. 113Hapuseneb was the first HPA to also hold the title of Overseer of the hem priests of Upper and Lower Egypt. The second Priest of Amun Puyemre was related to Hapuseneb through marriage: he was married to Hapuseneb’s daughter Seniseneb. Seniseneb was a divine adoratrice of Amun and a temple singer. Thutmose III: A New Biography, by O’Conner and Cline (eds) pg. 107, 110Senenu was High Priest of Amun and High Priest of Hathor in Hatshepsut’s Deir el-Bahari Temple. Thutmose III: A New Biography, by O’Conner and Cline (eds) pg.125Menkheperraseneb (I), High priest of Amun, Temp. Tuthmosis III (Possibly TT 86?). Possibly the uncle of Menkheperreseneb II? It was assumed up until recently (1990s ?) that there was one High Priest of Amun with the name of Menkheperraseneb. It was assumed that this individual had two Theban tombs (TT86 and TT112). There is a precenence for people with two tomb (Senenmut - favorite of Hatshepsut - for instance). Recently it seems to have become more widely accepted that there were two High Priests with the same name.Menkheperraseneb (II), High priest of Amun, Temp. Tuthmosis III TT 112. High Priest of Amun, Superintendent of the Gold and silver treasuries, Chief of the Overseers of Craftsmen Parents: Amenemhet and Taonet (King's nurse) Fazzini, Richard A., A Statue of a High Priest Menkheperreseneb in The Brooklyn Museum, in: Studies Simpson (pdf), 209-225. (ill.).See also funerary cones: UC 37578 - 79 - 80 - 81 - 82 - 83 Items of the High Priest(s) Menkheperre-soneb at the Metropolitan Museum include several funerary cones, a vase inscribed with his namesfrom Saqqara, and a scarab on which he is referred to by the title “Overseer of the Crafts of Amun” The Scepter of Egypt II, by W. C. Hayes pg. 129Dorman has argued that there are two HPA by the name of Menkheperre-seneb. A discussion of the identification and dating of the two HPA can be found in Thutmose III: A New Biography, by O’Conner and Cline (eds) pg108-109Ahmose - First Prophet in Deir el Bahari Temple A funerary cone of the Second Prophet of Amun Ahmose also records that he was First Prophet of Amun in Henket-ankh (Mortuary Temple of Tuthmosis III in Thebes) [Hayes pg.118]Amenemhat, high priest of Amun, Temp. Amenhotep II (?) TT 97. Father: Djehutyhotep (wab-priest, Overseer of the sandal makers of Amun)A funerary cone exists in the collection of University College, London: UC 37551Funerary cones of the First Prophet of Amun Amenemhet are in the collection of the Metropolitan Museum. The Scepter of Egypt II, by W. C. Hayes pg.147Amenemhet, high priest of Amun in Karnak left an inscription outlining his career at Gebel el-Silsila. Thutmose III: A New Biography, by O’Conner and Cline (eds) pg.157Mery, high priest of Amun, Temp Amenhotep II TT 95 and 84. Parents: Nebpehtire (First prophet of Min of Koptos) and Hunayt (Chief nurse of the Lord of the Two Lands).; Wife: Dey On digitalegypt his titles are listed as: overseer of the priests of Upper and Lower Egypt, high priest of Amun, overseer of the fields of Amun, steward of Amun, overseer of the granaries (of Amun), overseer of the treasury. See UC37790 and UC37791From: Topographical Bibliography etc (pdf): "Mery (Mrjj), First prophet of Amun , with text mentioning Amun and Hathor mistress of Dendera, black granite in Cairo Mus. CG 973."The HPA Mery usurped the tomb of the royal herald Iamunedjeh for himself and his mother Thutmose III: A New Biography, by O’Conner and Cline (eds) pg. 89Ptahmose High Priest of Amen, Vizier of the South, Mayor of Thebes, Overseer of all the works, Overseer of all the Priests of Upper and Lower Egypt, Fan-bearer on the right side of the king. Served during the early part of the reign of Amenhotep III . (Redford thinks he served during the latter part of the reign.) Ptahmose is also known from a stela now in the museum in Lyon.Ptahmose is shown with his wife Apeny (Aypy), his sons Thutmosis (High priest of Horus) and Huy (met jeugdlok) as well as his daughters Nefertari, Mutemwia, Hemetnetjer, Mutnofret and another daughter named Nefertari. See: Varille A. Une stèle du vizir Ptahmes, contemporain d'Aménophis III (n° 88 du Musée de Lyon) [avec 1 planche]. 497-507 1,76 Bifao030_art_45.pdf See also museum page from LyonFunerary cones of the First Prophet of Amun Ptahmose are in the collection of the Metropolitan Museum. The Scepter of Egypt II, by W. C. Hayes pg.27 See also: Amenhotep III, by O’Conner and Cline (eds), pg.194, 202
Stela of Ptahmose, from Lyon.This is a low gif image. See pdf file above for original.Meryptah, First prophet of Amen, etc., Temp Amenhotep III. Known from a statue mentioning Meryptah with Anen, Amenemhat and Si-Mut who were 2nd, 3rd and 4th prophet respectively. Aldred thinks that Meryptah succeeded Ptahmose and served until the end of the reign of Amenhotep III. Meryptah would have served from ca. year 20 of Amenhotep's reign until the end of that reign.Meryptah was granted burial in Thebes (Qurna). Some funerary items were recovered from a pit excavated in the early 19th century.Items include a kneeling statue of Meryptah singing a hymn of praise to Re. Two Theban Notables during the Later Reign of Amenophis III, by Cyril Aldred (Journal of Near Eastern Studies 1959)The Oriental Institute in Chicago has a statue of Meryptah: Meryptah (Mrjj-pt), First prophet of Amun, etc., with text mentioning Amun-Re lord of the Thrones of the Two Lands and Ptah [south of his] wall, in Chicago (Ill.), Oriental Institute Museum, 10796.From: Topographical Bibliography etc (pdf)The Metropolitan Museum possesses three stamped mud bricks inscribed for The First Prophet of Amun Mery-ptah The Scepter of Egypt II, by W. C. Hayes pg. 306Sennufer: Sn(.j)-nfr First prophet of Amun in Khentnufer, Chief steward of the King, Overseer of prophets of Min lord of Ipu and of Ptah foremost of ( Tje)nent, etc. Ägyptisches Museum, 21595. (Probably from Tell Bast), Ref Topographical Bibliography (pdf - s16)Maya, High Priest of Amen until year 4 of Akhenaten. Redford speculates that Maya is short for Ptahmose and that Ptahmose served from the end of the reign of Amenhotep III until the beginning of the time of Akhenaten.Donald B. Redford: The Identity of the High-Priest of Amun at the Beginning of Akhenaten's Reign Journal of the American Oriental Society ; Vol. 83, No. 2 (Apr., 1963), pp. 240-241Parennefer (also called Wennefer) was High Priest of Amen during the reigns of Tutankhamen and Horemheb Kampp, F., and K. J. Seyfried, Eine Rückkehr nach Theben, Antike Welt, Mainz 26 (1995), 325-342. (ill. incl. colours, plans). Kampp-Seyfried, Friederike, Die Verfemung des Namens pA-rn-nfr, in: Stationen. R. Stadelmann gewidmet, 303-319. (pl.).Kampp, F., Vierter Vorbericht über die Arbeiten des Ägyptologischen Instituts der Universität Heidelberg in thebanischen Gräbern der Ramessidenzeit, MDAIK 50 (1994), 175-188. (fig., plans, pl.).Nebwa: High Priest of Amun-Re of Paju; From the time of Horemheb. From Topographical Bibliography (pdf - s14) Nebwa Nb-wi, First prophet of Amun-Re of P3-jw (Tell el-Balamûn), son of Huy H.jj With wife Mutnefert(t) Mwt-nfr(t), Songstress of Amun of P3-jw, in Cairo Mus. CG 883 (JE 29092).
19th Dynasty
Nebneteru Tenry was High Priest of Amun under Sety I His wife Merytre was Chief of the Harem of Amun. Both are known from monuments of their son, the vsier Paser.Nebneteru Tenry and Merytre are mentioned in TT 106, the tomb of their son Paser, Governor of the Town and Vizier as well as on statues belonging to Paser. Topographical Bibliography etc (pdf): A statue in Copenhagen mentions Paser P3-sr , Governor of the Town and Vizier, etc. son of Nebneteru Tenry (Nb-ntrw Tnrj) and Merytre (Mrjjt-r) with text mentioning Amun-Re, Thoth, etc.A stamped brick (Museo Arch. Nazionale/Museo Egizio) can be found on the Global Egyptian Museum Site. The text reads:
r-pat hAty-a n niwt PAsr mAa-xrw sA tpy n Hm nTr Imn NbnTrw Dd-f *nryHereditary Prince and Count, Paser, justified, son of the First Prophet of Amun, Nebneteru, called TjenryNebwenenef, High priest of Amun, Temp Rameses II. TT 157. His wife was named Takhat. She held the titles of Chief of the Harem of Amun, and Songstress of IsisNebwenenef is shown followed by a fan-bearer appearing before Rameses II and (Merymut) Nefertari in a palace window. Nebwenenef is being appointed as High priest of Amun (year 1 of Rameses II). Before being appointed High Priest of Amun, Nebwenenef was High Priest of Hathor at Dendera and High Priest of Anhur at Thinis. After his appointment as High Priest of Amun, his son Sementawy became High Priest of HAthor. This post had apparently always been held by his family.Nebwnenef's tomb is discussed on the website maintained by the Universities of Heidelberg and Leipzig. Nebwenenef was also the owner of a mortuary temple at Thebes. Nebwenenef is one of only a select group of commoners who were allowed to construct a temple here. A plan of the temple as well as some photographs of stelaea and foundation deposits can be found at Digitalegypt (University College London)Ritner, R. K., Denderite Temple Hierarchy and the Family of Theban High Priest Nebwenenef: Block Statue OIM 10729, in: For His Ka. Essays Baer, 205-226. (fig.).
Nebwenenef (Detroit Museum) and statues of Nebwenenef and Takhat (TT157)Bekenkhons (I), High priest of Amun, Temp. Ramesses II. (TT35).Parents: Roma (First and Second Prophet of Amun) and Roma (Singer of Amun). Wife: Mertesger (Chief of the Harem of Amun) Jansen-Winkeln, K., The Career of the Egyptian High Priest Bakenkhons, Journal of Near Eastern Studies, 52 (1993), 221-225.On the Global Egyptian Museum Site: "The rose-coloured granite sarcophagus belonging to Bakenkhonsu, First High Priest of Amun during the reign of Ramesses II. It is decorated with representations of funerary deities and bands of text."
Granite sarcophagus of Bakenkhons(u), now in the Liverpool MuseumUnnefer (Wennefer) : Time of Rameses II. Known from a family statue (in Copenhagen) dedicated to him by his son Ameneminet . The father of Unnefer is Minhotep, mother Maya. From Topographical Bibliography etc (pdf): "Unnufer (Wnn-nfr), First prophet of Amun, etc., son of Minhotep (Mnw-tp) and Maya (Mj3), dedicated by son Amenemonet (Jmn-m-jnt) , Overseer of works on all monuments of Ramesses II, etc., with text mentioning Amun-Re lord of the Thrones of the Two Lands, Min-Hor in Koptos, Ptah-Sokari lord of Shetyt, etc., in Copenhagen, Ny Carlsberg Glyptotek."Unnefer was married to Isis, who was Chief of the Musicians of Amun; From Topographical Bibliography etc (pdf):Family group statue of Amenemonet (Jmn-m-jnt) , Chief of the Medjay, Overseer of works on the monuments of His Majesty etc., son of Unnufer (Wnn-nfr) , First prophet of Amun, and Esi (3st), Chief of the harîm of Amun, with twenty-two mummiform figures of relatives, in Naples, Museo Archeologico NazionalePaser: temp Rameses II. It is possible that this is the same man who served as Vizier for many years. If this is the case, then Paser was awarded the position of High Priest of Amun later in his career. Paser the Vizier was the son of the high priest of Amun Nebneteru Tenry, but the High Priest of Amun Paser never refers to his parents in the monuments he left as high priest.From Topographical Bibliography etc (pdf): "Paser (P3-sr) , First prophet of Amun, lower part, with text mentioning Amun, black granite, now in St Petersburg, State Hermitage Museum."Rama(ray), high priest of Amun, Rameses II - Merenptah. TT 283.
Statue of Roma-RoyWife: Tamut (name in niche in court), Tabest (name on stela in Museum in Leiden) On the stela Ramaray is given the titles: The Prince and Count, the God's Father, clean of hands, Priest of Kamutef, Overseer of the prophets of all the gods, Third Prophet of Amun, Second Prophet of Amun, First Prophet of Amun. (H.D. Schneider and M.J. Raven, Life and Death Under the Pharaohs, Australia, 1999 (?) , pg 40-41)Roy : temp Seti II. Son of Rama(ray) (the previous High Priest) according to a statue mentioned here His titles include: Greatest of Ra-Atum's seers in Thebes, second prophet of Amun, and first prophet of Amun. He has a son named Bakenkhonsu.Ramose : Known from a statue. It is possible that Ramose was a high priest of Amun at another temple (i.e. not Karnak). There was also an active cult of Amun at the temple of Deir el-Bahari for instance.From Topographical Bibliography etc (pdf): Ramosi (R -ms), First prophet of Amun, holding pedestal with the Theban Triad (head of Mut lost), Dyn. 19, in auction in Luzern. Minmose : Known from a statue in Leipzig. It is possible that Minmose was a high priest of Amun at another temple (i.e. not Karnak). There was also an active cult of Amun at the temple of Deir el-Bahari for instance.From Topographical Bibliography etc (pdf): Minmosi (Mnw-ms), First prophet of Amun, sandstone, end of Dyn. 19 or early Dyn. 20 in Leipzig, Ägyptisches Museum, Inv. 6021.A High Priest of Amun named Minmose is also mentioned on a statue of (Pa)Rahotep. On the statue, Rahotep's father the High priest of Ptah Pahemnetjer is shown with "his brother" Minmose, High priest of Amun. It is not clear to me if Minmose is a "brother" of Rahotep, or of Pahemnetjer. The name of Minmose is translated as Amsu-mose, but the hieroglyphs used are the same as those that are translated as Minmose.This statue is mentioned in: Proceedings of the Society of Biblical Archaeology; v.14 (1891-92)Hori : High Priest of Amun.Traditionally this High Priest is placed at the end of the 19th dynasty. Pammiger argues that Hori must date to the reign of Ramesses II (more precisely ca year 24). Hori is known to have had a son, the lieutenant-commander of chariotry, Kanakht.Pammiger, P., Hori, Hoherpriester des Amun, JEA 85 (1999), 226-230.Bakenkhons(II): temp Sethnakht to Ramesses III. Known from several monuments including a black granite statue at Boston Museum of Fine Arts. Son of Amenemopet. From Topographical Bibliography etc (pdf): "Bekenkhons (B3k-n-nsw), First prophet of Amun, etc., son of Amenemopet (Jmn-m-jpt), head and base with feet lost, with figure of Hathor chieftainess of Thebes in Djeser (Deir el-Bari) on front, sandstone, now in Louvre, (Probably from Deir el-Bari.)"And: "Bekenkhons B3k-n-nsw, First prophet of Amun, etc., son of Amenemopet Jmn-m-jpt, Overseer of recruits of the temple of Amun, with mention of deified Amenhotep I, lower part, granodiorite in Berlin, Ägyptisches Museum, 2082."From Topographical Bibliography etc (pdf): "Statue of Bekenkhons (B3k-n-h . nsw) , First prophet of Amun, etc., son of Amenemopet (Jmn-m-jpt), holding ram-headed standard, with text mentioning Amun-Re lord of the Thrones of the Two Lands, now in Boston MA, Museum of Fine Arts, 07.645. (Probably from Karnak.) "Ramessesnakht, High priest of Amun, Temp. Ramesses IV - Ramesses IX Tomb: TT 293. Father: Merubaste (Chief Steward of the Lord of the Two Lands) Ramessesnakht was married to Adjedet-Aat and had at least two sons: Nebamun and Amenhotep, and a daughter Tamerit. Tamerit was married to the Third Prophet of Amun, Amenemope and is identified as the daughter of Ramessesnakht and Adjedet-Aat in Amenemope's tomb (TT148).Ramessesnakht's wife was the daughter of the First Prophet of Nekhbet named Setau in El Kab. Ramessesnakht is depicted in Setau's tomb in El Kab. (see osirisnet)It is known that Ramessesnakht went on a quarrying expedition to the Wadi Hammamat during the reign of Ramesses IV and secured gold and galena (for eye paint) under Ramesses VII and IX. (f.i. Chapter 2 of Egyptian Historical Inscriptions of the Twentieth Dynasty by A. J. Peden.) Ramessesnakht was buried during the reign of Ramesses IX.Rock cut stela in the Wadi Hammamat record expeditions. In year 3 of Ramesses IV the High Priest Ramessesnakht lead an expedition consisting of some 8,368 men including a fully organized division of the Egyptian army (The Scepter of Egypt II, by W. C. Hayes pg.371)Amenhotep, The vizier, great confidante of his mater, first prophet of Amun-resonther, Ramses IX - XI.Son of Ramessesnakht.During the reign of Ramesses XI, the Viceroy of Nubia attacked Thebes to restore order. Paneshy besieged the high priest at the fortified temple of Medinet Habu. It is not known if the High Priest, Amenhotep, survived this attack.See: The Suppression of the High Priest Amenhotep, by Edward F. Wente, Journal of Near Eastern Studies 1966Morales, A. J., The Suppression of the High Priest Amenhotep: A Suggestion to the Role of Panhesi, GM 181 (2001), 59-75.
Niwinski, A., Bürgerkrieg, militärischer Staatsstreich und Ausnahmezustand in Ägypten unter Ramses XI. Ein Versuch neuer Interpretation der alten Quellen, in: Gegengabe Brunner-Traut, 235-262. Discusses HPA Amenhotep, Panehesy and Herihor.Panehesy: The Viceroy of Nubia also became High Priest of Amun? This could be another individual or even another temple though.A shabti of the First Prophet of Amun Panehesy is in the collection of the Metropolitan Museum. The Scepter of Egypt II, by W. C. Hayes pg.427Herihor: Temp Ramses XI. Herihor also served as general. Herihor was married to the lady Nodjmet, who may have been a sister of Ramses XI.Pa-ankh: temp Rameses XI His name is sometimes written as Piankhi. He was also a general and later founded the 21st dynasty. Possibly son-in-law of Herihor. Piankhi's wife is named Hereret.The order and family relation of Herihor and Piankh is not clear. See:Jansen-Winkeln, K., Das Ende des Neuen Reiches, Zeitschrift für ägyptische Sprache und Altertumskunde.119 (1992), 22-37.Rossler-Kohler, U., Pianch - Nedjemet - Anchefenmut -- eine Kleinigkeit, Göttinger Miszellen, 167 (1998), 7-8.Gundlach, R., Das Königtum des Herihor. Zum Umbruch in der ägyptischen Königsideologie am Beginn der 3. Zwischenzeit, in: Aspekte spätägyptischer Kultur. Festschrift Winter, 133-138. (also discusses Pinudjem I)
21st DynastyFor a genealogy of the family of 21st Dynasty HIgh Priests of Amun, see http://www.cesras.org/Prd/TIP/21a-family.htmlPinudjem I: Vizier and Generalissimo. From year 16 of Nesibanebdjedet I he took on full Pharaonic titles. Son of Piankhi by Hereret. Father of Djedkhonsiufankh, Masaharta and Psusennes I. Wife: Isetemkheb II.A shabti can be found On the Global Egyptian Museum SiteSee also: http://www.tt320.eu01.org/pinodjem_i.htmlMasaharta: Son of Pinudjem I and Isetemkheb II. Also served as Generalissimo. Served from at least year 16 until Year 24 of Nesibanebdjedet I. The mummies of Masaharta, his wife Tahuyeret and daughter Isetemkheb were found in TT320 (the Deir el-Bahari cache). See also: http://www.cesras.org/Roi/21D/Masaharta.htmlMenkheperre II: Son of Pinudjem I. Became HPA after his brothers during year 25 of Nesibanebdjedet I. Also served as Generalissimo.Sliwa, J., An unpublished stamped brick of Menkheperre, High Priest of Amun, Studies in Ancient Art and Civilization, Kraków 2 (1992), 23-26. (fig., ill.). Romer, M., Gottes- und Priesterherrschaft in Ägypten am Ende des Neuen Reiches. Ein religionsgeschichtliches Phänomen und seine Grundlagen, Wiesbaden, Harrassowitz Verlag, 1994 Quote from AEB 94.0572: ".. an examination of the titles employed by Herihor and his successors Paiankh, Painedjem, Masaharta, and Menkheperre."Nesibanebdjedet II (Smendes II): Son of Menkeperre II and Isetemkheb III. Served as high Steward under his father and ultimately became HPA himself. Served as HPA under Amenemipet, Osorkon and Siamen. Pinudjem II: Son of Menkheperre II and Isetemkheb III. Followed his brother Nesibanebdjedet II as HPA.Pinudjem was married to his niece Nesikhonsu, the daughter of the High Priest of Amun Nesibanebdjedet and his wife Tahentdjehuty.An inscription on the wall of DB320 mentions: "Year 10 4 prt 20. Day of burial (krs) of the Osiris, high priest of Amon-Re king of the gods, great chief of the army, the leader Pinudjem, by the god's father of Amun, overseer of the treasury Djedkhonsiufankh; the god's father of Amun, scribe of the army, chief inspector Nespakashuty; the prophet of Amun ...enamun; the god's father of Amun Wennufer; by the king's scribe of the Place of Truth Bakenmut; the chief workman Pediamun; the chief workman Amenmose; the god's father of Amun, chief of secrets, Pediamun son of Ankhefenkhons" Other linen dockets are inscribed with:"Linen which the high priest of Amun Pinudjem son of Menkheperre made for Amun (in) Yr 7""Linen which the high priest of Amun Pinudjem (son of) Menkheperre made for Khons in Yr 9"(ref: Theban Royal Mummy Project)See also: http://www.tt320.eu01.org/pinodjem_ii.htmlMunro, I., Der Totenbuch-Papyrus des Hohenpriesters Pa-nedjem II. (pLondon BM 10793/pCampbell). ISBN 3-447-03843-8[Publication of the important B.D. papyrus of the High Priest of Amun Pinodjem II (Pap. BM London 10793, also known as Pap. Campbell).]Psusennes? Von Beckerath argues for the existence of a Tanite king named Psusennes II who reigned after Siamun, and the existence of a Theban High Priest of Amun bearing the same name. (from: AEB 92.0450)von Beckerath, J., Noch einmal Psusennes II., GM 130 (1992), 17-19.
22nd DynastyShoshenq II: Son of Osorkon I and Maatkare II. Served as HPA at Karnak for large part of his father’s reign.Known from: A statuette of Bes, dedicated by Sheshonk Ššnk, First prophet of Amun-Re, Great general in chief, son of Osorkon I, Now in Durham, Oriental Museum, N.313. Topographical Bibliography (pdf - s26)Iuput: Son of Shoshenq I HPA for most of his father’s reign, and into the reign of his brother Osorkon II. 944-924 BCThis High Priest is mentioned on linenin the cache in DB320. Year 10 of Shoshenq I/Iuput: "Noble linen which the dual king (nsw bity) lord of he two lands Hedjkheperre son of Re lord of appearings Shoshenq-meramun made for his father Amun (in) year 10; noble linen which the high priest of Amon-Re, great chief of the army Iuput, true of voice, king's son of the lord of the two lands Shoshenq-meramun, made for his father Amun (in) Year 10"Another shorter inscription from year 11 is mentioned (ref: Theban Royal Mummy Project)Iuwlot: Son of Osorkon I. Probably became HPA late in the reign of Osorkon I and served until the early years of Takelot I. He records the height of the Nile in Karnak in year 5 of Takelot I. 924-894 BCNesibanebdjedet III: Son of Osorkon I. Served as HPA during the middle of the reign of his brother Takelot I. He records the height of the Nile in Karnak in years 8 and 14 of Takelot I. Also called Smendes. 884-874 BCHarsiese: Son of Soshenq II. Promoted to HPA under Osorkon II. 874-860 BC[…du/aw…] Possibly Pedubast. Son of Harsiese.. May have become HPA on the elevation of Harsiese to kingship. 860-855 BCNimlot III: Son of Osorkon II. Became HPA after year 16 . The name of his predecessor […du/aw…] was erased. 855-845 BCTakelot F: Son of Nimlot III. Followed his father as HPA before probably becoming a Theban King as Takelot II. 845-840 BCOsorkon B: Eldest son of Takelot II. Probably became HPA after his father assumed kingship. 840-785 BC Later took the throne as Osorkon III.Osorkon F: probably son of Rudamun and grand-son of Osorkon III. ?Harsiese B, son of […du/aw…] i.e. Pedubast? 835-800 BC.
25th DynastyHaremakhet: Son of Shabaka 704?-660 BCHarkhebi: Son of Haremakhet, Grand-son of Shabaka. Served as HPA until at least year 14 of Psamtik I. 660-644 BC[ 2 unattested HPA or vacant? 644-595]Ankhnes-Neferibre, The God's Wife of Amun also served as High Priest of Amun. 595-560 BCNitocris B, Daughter of Pharaoh Ahmose (II). 560-550?
Later PeriodsPafiy First prophet of Amun-Re from early Dyn. 26, From Statue inscription: Pefiy P3.f-jj, First prophet of Amun-Re, etc., son of Nakht Nh.t (i.e. Harnakht H.rw-nh.t) now in Moscow, State Pushkin Museum of Fine Arts Topographical Bibliography (pdf - s20)

Sacred Insects of Ancient Egypt

scarabhieroglyph flying-scarabhieroglyph
MORE ON SCARABS
EGYPTIANCHRONOLOGY(quick reference)


SCARAB (DUNG) BEETLE
It is generally accepted that the sacred scarab beetle of egyptian mythology originated from the species Scarabaeus sacer, although the ancient worship of this beetle was eventually extended to all members of the scarab or dung beetle family. The scarab was personified by Khepri, a sun-god associated with resurrection and new life. The ancient egyptians believed that the scarab beetle came into being of itself from a ball of dung (the idea of self-creation). It was worshipped under the name of Khepri, which means 'he who has come into being' or 'he who came forth from the earth'. The god Khepri was associated with the creator-god Atum and was regarded as a form of the sun-god Ra. Just as the beetle pushed its ball of dung over the ground, so Khepri in the form of a scarab beetle, it was thought, rolled the solar disc across the sky each day.
Typical scarab beetle (Geotrupes), similar to the sacred scarab (Scarabaeus)
The scarab was a common type of amulet, seal or ring-bezel found in Egypt from the 6th Dynasty (c.2345 BC) until the Ptolemaic period (c.30 BC). The earliest were purely amuletic and uninscribed; it was only during the Middle Kingdom (2055-1650 BC) that they were used as seals. The flat underside of the scarab, carved in stone or moulded in faience (a type of glazed pottery) or glass, was usually decorated with designs or inscriptions, sometimes incorporating a royal name.
Two examples of scarab amulets or seals inscribed on the underside with hieroglyphs, including a scarab glyph (bottom left) and a flying-scarab glyph (bottom right). The scarab on the left (11 mm long) is from the Late Period (c.500 BC), whereas that on the right (25 mm long) is much older and from the reign of Rameses II (1279-1213 BC). Both these amulets are pierced longways to hang on a necklace, as typical of many scarab amulets.
There were also a number of funerial types, such as the 'winged scarab' (nearly always made of blue faience and often incorporated into the bead net used to cover mummies), and the 'heart scarab' (sometimes inscribed with Chapter 13b of The Book of the Dead and usually placed on the chest of a mummified body under the cloth wrappings). These were included in burials from the 13th Dynasty (1795-1650 BC) onwards.
Two examples of funerial scarabs: 'winged scarab' (left) made of blue faience with pierced holes for attachment to the outer covering of a mummified body (age unknown, span 150 mm); 'heart scarab' (right) carved in stone, this example uninscribed and unpierced, and would be placed on the chest of a mummified body under its coverings (c.900 BC, 45 mm long).
The term 'scaraboid' is often used to describe a seal or amulet which has the same ovoid shape as a scarab, but may have its back carved in a form other than that of a scarab beetle.
The scarab and flying-scarab hieroglyphs were used in egyptian texts to represent the name of the creator-god, Khepri, and also to represent the word kheprer - meaning 'flying beetle' or 'sacred scarab' - and the word kheper - meaning 'become' or 'manifestation of '.
The throne names (prenomens) of many pharaohs of the 18th Dynasty included the scarab (kheper) glyph as an element, such as those of Tuthmosis III (1483-1429 BC), Amenhotep II (1431-1405 BC), Tuthmosis IV (1405-1395 BC) and Tutankhamun (1338-1328 BC), as illustrated below.
The prenomen cartouches of (left to right): Tuthmosis III (Men-kheper-Re), Amenhotep II (Aa-kheperu-Re), Tuthmosis IV (Men-kheperu-Re) and Tutankhamun (Neb-kheperu-Re), all of which include a scarab (kheper) glyph. These translate as: 'Established' (Men), 'Great' (Aa) or 'Lordly' (Neb) - 'manifestation of ' (kheper) or theplural form (indicated by three short lines) 'manifestations of ' (kheperu) - 'the sun god' (Re).
<<< TOP
(no hieroglyph) EGYPTIANCHRONOLOGY(quick reference)

BUPRESTID (JEWEL) BEETLE
Scarabs were not the only beetles to capture the imagination of the ancient egyptians. The buprestid or jewel beetle is another type frequently found in tombs and modelled as amulets for hanging on necklaces. The name 'jewel beetle' comes from the vivid metallic colouring of many species, displayed in subtle shades of bright irridescent greens, golds and purple-reds. Keimer (1938) suggested that the buprestid most likely depicted on artifacts by the ancient egyptians was a species called Steraspis squamosa, a large beetle about 35 mm long as an adult, with a wood-boring larval stage that feeds on the tamarisk tree.
Typical buprestid beetle
Although the symbolism of bupestid amulets and other artifacts remains obscure, Kritsky (1991) suggested a possible religious significance because the wood-boring habit of the beetles could be linked to the Osiris myth. According to this myth, Osiris (lord of the underworld and afterlife) was tricked by his brother Seth and became trapped inside a tamarisk tree, eventually to be released and brought back to life when the tree was split open by Isis. In much the same way, ancient egyptian carpenters may well have found buprestid beetles when they split logs and prepared boards for coffins, and so linked the emergence of these beetles from split logs to the myth. Thus, the buprestid amulets may have symbolised the rebirth of Osiris.
Bupestrid amulets were made of several substances, including gold, calcite and faience (glazed pottery). A spectacular necklace trimmed with many golden buprestid beetle amulets, dating from the 6th Dynasty (2345-2181 BC), is on display at the Museum of Fine Arts in Boston USA. An unusual use of the buprestid beetle motif can be seen on the bed-canopy of Queen Hetepheres in the Egyptian Museum Cairo, where golden buprestids decorate the pin-heads holding together the corner posts of the bed-canopy. Queen Hetepheres was the wife of the 4th Dynasty pharaoh Sneferu (2613-2589 BC).
<<< TOP
(no hieroglyph) EGYPTIANCHRONOLOGY(quick reference)

ELATERID (CLICK) BEETLE
A third type of beetle apparently of mythological significance to the ancient egyptians was the elaterid beetle, commonly called the click beetle. Of the elaterid beetles known from Egypt, Keimer (1938) considered Agrypnus notodonta as the most likely species represented in ancient carvings.
Typical elaterid beetle (Agrypnus)
Ancient artifacts that appear to depict elaterid beetles include two carved reliefs from the 1st Dynasty (3100-2890 BC) and a necklace of golden click beetle amulets dating from the 4th Dynasty (2613-2494 BC). Of the three artifacts, Kritsky (1991) considered the carved reliefs best indicate the symbolic importance of the click beetle. The first is a triangular carving with two elaterids placed head to head and incorporated into the symbol of the goddess Neith. The second relief depicts part of an elaterid beetle holding the sacred sceptre of the gods, called the uas or waas sceptre. Thus, although their precise symbolism is unclear, elaterids possibly had some religious or protective significance.
<<< TOP
beehieroglyph EGYPTIANCHRONOLOGY(quick reference)

HONEY BEE
According to one egyptian myth, honey bees (scientific name Apis mellifera) were the tears of the sun god Ra. Their religious significance extended to an association with the goddess Neith, whose temple in the delta town of Sais in Lower Egypt [map] was known as per-bit - meaning 'the house of the bee'. Honey was regarded as a symbol of resurrection and also thought to give potection against evil spirits. Small pottery flasks, which according to the hieratic inscriptions on the side originally contained honey, were found in the tomb of the boy-king, Tutankhamun.
Honey bee (Apis mellifera)
Throughout ancient egyptian history the bee has been strongly associated with royal titles. In Predynastic and early Dynastic times, before the union of Upper and Lower Egypt, the rulers of Lower Egypt used the title bit - meaning 'he of the bee', usually translated as 'King of Lower Egypt' or 'King of North', whereas the rulers of Upper Egypt were called nesw - meaning 'he of the sedge', translated as 'King of Upper Egypt' or 'King of the South'. In later times, after the union of Upper and Lower Egypt, the pharaoh rulers used the title nesw-bit - meaning 'he of the sedge and the bee', which is conventionally translated as 'King of Upper and Lower Egypt' or 'King of the South and North'.
Hieroglyph inscription nesw-bit ('he of the sedge and the bee'), which was part of royal titles from the 1st Dynasty onwards and translated as 'King of Upper and Lower Egypt'. It was used as a prefix to the throne name (prenomen) of the pharaoh king.
Bee glyph carved on a stone scarab amulet (c.1700 BC)
Bee-keeping is depicted in egyptian temple reliefs as early as the 5th Dynasty (2445-2441 BC). These show that apiculture was well established in Egypt by the middle of the Old Kingdom. Records from at least one tomb workers' village during the New Kingdom (1550-1069 BC) indicate that the workmen there kept bees and this was doubtless true of other communities throughout egyptian history. Bee-keeping is also depicted in some 18th and 26th Dynasty tombs. Bees were certainly of great importance in providing honey, which was used both as the principal sweetener in the egyptian diet and as a base for medicinal ointments. The egyptians also collected beeswax for use as a mould-former in metal castings and also for use as a paint-varnish.
The bee hieroglyph was used to represent the word bit - meaning 'bee' or 'honey', or the royal title 'King of Lower Egypt' or 'King of the North'.
<<< TOP
flyhieroglyph EGYPTIANCHRONOLOGY(quick reference)

FLY
It is generally thought that the fly in egyptian mythology gave protection against disease or misfortune. Stone amulets in the form of flies were being made in Egypt as early as 3500 BC or thereabouts. In the Old and Middle Kingdom periods (2686-1650 BC), the fly was also depicted on various ritual artifacts, including the so called 'magic wands' often carved from hippopotamus ivory and probably intended to protect the owner from harm.
Typical flies (blow-flies and flesh-flies) attracted to carrion and meat; similar flies must havebeen very familiar to the ancient egyptians, much as they are commonly seen today aroundthe food waste and household refuse of most human settlements
Although the precise symbolism of early fly amulets remains obscure, their significance during the later New Kingdom period (1550-1069 BC) is better documented. At this time the military decoration known as the 'order of the golden fly' (or 'fly of valour') was introduced and awarded for bravery in battle. The fly was perhaps used in this way because of it's apparent qualities of persistence in the face of opposition. One of the best known examples is a gold chain with three pendants in the form of 'flies of valour' from the tomb of Queen Ahhotep I (c.1550 BC) and now in the Egyptian Museum Cairo.
A fly amulet from the Late Period (c.250 BC).This example (29 mm long) is carved from pink agate andhas a suspension loop at the top to hang on a necklace.
The fly hieroglyph was used to represent the word aff - meaning 'a fly' - or in later times (c.1550 BC onwards) as a symbol of bravery.
<<< TOP
(no hieroglyph) EGYPTIANCHRONOLOGY(quick reference)

BUTTERFLY
The butterfly is thought to be an example of the ancient egyptian use of an insect motif purely for its own beauty rather than as a symbol of religious or mythological significance. Butterflies were often depicted in tomb paintings of river-bank scenes throughout the Old and New Kingdom periods (2686-1069 BC). Some of these reliefs and paintings show great attention to detail so that particular species of butterflies still represented in the present-day fauna of the region can be easily recognised. The species most often depicted on these ancient reliefs is a large and impressive butterfly called Danaus chrysippus, which is a close relative and very similar in appearance to the familiar monarch or milkweed butterfly (Danaus plexippus) of North America (occasionally also found in parts of northern Africa and Europe).
Monarch butterfly (Danaus plexippus)
The butterfly motif was also used in jewelry design, such as found on several 4th Dynasty bracelets recovered from the tomb of Queen Hetepheres and now in the Museum of Fine Arts Boston USA. In addition, several amuletic artifacts resembling butterflies have been found in excavations at the royal necropolis and pyramid complex at Lisht on the banks of the Nile about 50 km south of Cairo [map], although these are so stylised that their identification as butterflies is open to question.
<<< TOP
locust orgrasshopperhieroglyph EGYPTIANCHRONOLOGY(quick reference)

LOCUST (GRASSHOPPER)
The particular grasshopper species used as a motif by the ancient egyptians was probably the locust, either the desert locust (Schistocera gregaria) or the migratory locust (Schistocerca migratoria), both of which were probably common sights in the rich agricultural land bordering the Nile. Sudden plagues of these insects in ancient times no doubt caused much destruction of grain and other food crops, just as they do today.
Desert locust (Schistocerca) at the 'hopper' stage without fully formed wings
Most of the locust (or grasshopper) amulets and seals so far discovered are similar to those depicting scarab beetles, with a flat base usually inscribed and pierced through for threading on string or wire so that they could be worn. Possibly these amulets were thought to ward-off locust plagues. Locusts (or grasshoppers) were also depicted in tomb reliefs and paintings, as elements of wildlife along the Nile.
The locust or grasshopper hieroglyph quite simply refers to the insect itself, although in certain contexts it appears to mean 'great numbers of individuals', for example on a wall in the temple at Medinet Habu near modern-day Luxor [map] there is an inscription which reads: 'battalions will come like the locusts'. The locust (or grasshopper) appears in hieroglyphic texts, for example, as a determinative to the word snehem - meaning 'locust' or 'grasshopper' - as illustrated below (a determinative symbol in hieroglyphic text, the locust or grasshopper symbol in this case, is not transliterated and merely indicates the meaning or context of the word represented by the preceding hieroglyphs).
The hieroglyph inscription snehem(reading the symbols top to bottom and left to right, ignoring the determinative locust: s-n-eh-em)
<<< TOP
scorpionhieroglyph EGYPTIANCHRONOLOGY(quick reference)

SCORPION
Although not an insect, this arachnid deserves mention because, like the serpent, it became the object of many cults and spells from the earliest times in egyptian history, doubtless due to the fear of its sting. Two types of scorpions are found in Egypt: the paler, more poisonous members of the family Buthridae and the darker, usually less harmful members of the family Scorpionidae.
Typical scorpion (Arachnida)
Statue of the goddess Serketwith a scorpion on her head*
*Guilded wooden figure of Serket with arms outstretched (c.1330 BC) - found with three similar statues of the goddesses Isis, Neith and Nephthys guarding the conopic chest in the tomb of Tutankhamun.
The scorpion ideogram, one of the earliest known hieroglyphic signs, was depicted on wooden and ivory labels found in the late-Predynastic and Early Dynastic royal cemetery at Abydos [map] and also among the cache of cult equipment in the Early Dynastic temple at Hierakonpolis [map]. The goddess Serket was the principal divine personification of the scorpion and was usually depicted with a scorpion perched on her head (see picture above). Her name (also rendered as Serqit, Serquit, Selket or Selkis) is an abbreviation of the phrase Serket-hetyt (or Serqit-hetu) meaning 'she who causes the throat to breathe'. She was one of the four protector goddesses of coffins and conopic jars, together with Isis, Neith and Nephthys - the four godesses were often represented on canopic chests. Isis was also said to have been protected from her enemies by seven scorpions. Another, less well-known deity, the god Shed (also described as 'the saviour'), was linked with the scorpion and thought to give protection against its sting.
One of the predynastic pharaoh kings of Upper Egypt (c.3150 BC) has been given the name Scorpion (also named Zekhen in some lists). He was identified from a ceremonial mace-head found at Hierakonpolis (modern-day Kom el-Ahmar, about 80 km south of Luxor) [map] which depicts a king wearing the white crown of Upper Egypt with the glyph of a scorpion next to his face. He appears to have been a warrior-king involved in the early struggles to unite Upper and Lower Egypt.
From the Late Period (c.750 BC) onwards, images of scorpions were also depicted on so called cippi, which were types of amulets or stele used to ward off, and provide healing powers against, scorpion stings and snake bites.
The scorpion hieroglyph was symbolic of the scorpion itself, and of the goddess Serket and the pre-dynastic king Scorpion. It was also used in hieroglyphic texts, for example, as a determinative to the word serk - meaning 'scorpion' and also 'to breathe' or 'to sniff the wind' - as illustrated below (a determinative symbol in hieroglyphic text, the scorpion symbol in this case, is not transliterated and merely indicates the meaning or context of the word represented by the preceding hieroglyphs).
The hieroglyph inscription serk(reading the symbols top to bottom, ignoring the determinative scorpion: s-er-k)
<<< TOP
centipedehieroglyph EGYPTIANCHRONOLOGY(quick reference)

CENTIPEDE
Again not an insect, but belonging to the related Chilopoda, the centipede was revered by the ancient egyptians and is mentioned in the Pyramid Texts: 'The serpent is in the sky, the centipede of Horus is on earth'.
Typical centipede (Chilopoda)
The minor god Sepa, whose name means 'centipede', was worshipped in Heliopolis [map], and was evoked as a charm against noxious animals and enemies of the gods. Sepa was also equated with Osiris as a mortuary god.

Astronomical worship- Ancient Egypt

************
The Egyptian gods and goddesses were numerous and were pictured in many reliefs. Certain gods were seen in the constellations, and others were represented by actual astronomical bodies. The constellation Orion, for instance, represented Osiris, who was the god of death, rebirth, and the afterlife. The Milky Way represented the sky goddess Nut giving birth to the sun god Re. The stars in Egyptian mythology were represented by the goddess of writing, Seshat, whilst the Moon was either Thoth, the god of wisdom and writing, or Khons.
The horizon had great significance to the Egyptians, since it was here that the sun would both appear and disappear daily. The sun itself was represented by several gods, depending on its position within the sky. A rising morning sun was associated with Horus, the divine child of Osiris and Isis. The noon sun was Re because of its incredible strength. The evening sun became Atum, the creator god who lifted pharaohs from their tombs to the stars. The redness of the setting sun was considered to be the blood from the sun god as he "died" and became associated with Osiris, god of death and rebirth. In this way, night became to be associated with death, and the daytime with life or rebirth. This reflects the typical Egyptian idea of immortality.
Astronomy for use in daily lifeThe centre of Egyptian civilisation was the Nile. Flooding every year at the same time, it provided rich soil for agriculture. The Egyptian astronomers, who were actually priests, recognised that the flooding always occurred at the summer solstice, which also just happened to be when the bright star Sirius rose before the sun. By interpreting and using this information, the priests were subsequently able to predict the annual flooding, a skill which in turn rendered them considerable power. The year was divided into twelve 30 day months, followed by a five day feast period. Because the Egyptian calendar did not have leap years, it cycled through the seasons completely every 1460 years. The period that elapsed between these risings is known as the "sothic cycle". Over ancient Egypt's history, the months completely rotated through the seasons at least twice due to this quarter day discrepancy.
Although the Egyptians knew of this quarter-day error, they still maintained their 365 day calendar for ceremonial reasons.
Many Egyptian buildings were built with an astronomical orientation. The temples and pyramids were constructed in relation to the stars, and in different towns throughout the country, buildings would have a different orientation based on the specific religion of the place. Temples were often built so that sunlight entered a room at only one precise time of the year.Astronomy for use in datingOne of the hardest tasks of the modern Egyptologist is to attempt to tie together, in some sort of chronological order, the pieces of evidence from burials, tombs, temples, archaeological excavations and a range of other sources. The surviving records of observations of the "heliacal rising" of the dog star Sirius serve as the lynchpin of the Egyptian calendar and its essential link with Ancient Egyptian chronology as a whole.
The "Sothic rising" of Sirius coincided with the beginning of the solar year only once every 1456 - 1460 years (because of precession of the equinoxes and proper motion of Sirius it was usually a few days earlier than the 1460 years that the ancients had predicted). This rare event took place in AD 139 during the reign of the Roman emperor Antonius Pius, and was commemorated by the issue of a special coin at Alexandria. Earlier heliacal risings would have taken place in around 1321-1317 BC and 2781-2777 BC.



Astrological terms and beliefs in ancient Egypt
Heliacal Rising
The term used to refer to the annual ten day period when Sirius the "dog star" would rise above the horizon at dawn.
Sopdet (Sirius)
The goddess Sopdet was the personification of the "dog star", known to the Greeks as Seirios (Sirius). Sopdet was the most important star to the Ancient Egyptians, and was known as a decon. Together with her husband Sah (Orion), and her son Soped, Sopdet formed part of a divine triad which paralleled that of Osiris, Isis and Horus.
Sah (Orion)
The god Sah was the personification of the constellation later known as Orion. Sah was described as "the glorious soul of Osiris" and formed a divine triad with the dog star Sopdet and their son Soped, god of the "eastern border".
Soped
The son of Sopdet and Sah, Soped was a hawk-god and personification of the eastern frontier of Egypt.
Imperishable Ones
Ancient Egyptian star-gods. Deities known as the "imperishable ones" personified the ever visible circumpolar stars in the north of the sky.
Decons
The Ancient Egyptians would divide night sky into 36 groups of star-gods or constellations. These groups were known as decons, and each specific decan rose above the horizon at dawn for a period of ten days every year. The brightest and most important of these was the dog star Sirius, otherwise known as the goddess Sopdet. The ceilings of many royal tombs depict the night sky as groups of star-gods or decons, moving across the sky in boats.
Star Clocks
The earliest detailed texts relating to astronomy are the "diagonal calendars" or star clocks. These were painted on the wooden coffin lids of the early Middle Kingdom, and also the Late Period. These calendars consisted of 36 columns which listed the 36 decons and detailed the rising period of each. This calendar system was flawed by its failure to take into account that the Egyptian year was always approximately six hours short. This would add up to a shortcoming of around ten days every 40 years.
Planets
From as early as the Middle Kingdom, the Egyptians recognised five of the planets: Jupiter ("Horus who limits two lands"), Mars ("Horus of the horizon", or "Horus the red"), Mercury (Sebegu, a god associated with Seth), Saturn ("Horus, bull of the sky") and Venus ("the one who crosses", or "god of the morning"). The Egyptians portrayed the planets as deities sailing across the heavens in barques, and they were known as the "stars that know no rest".
Horoscope
The belief that the stars could influence human destiny does not appear to have reached Egypt until the Ptolemaic period. By the 1st century AD the Babylonian zodiac had been adopted. This zodiac can be seen represented on the ceiling of the chapel of Osiris on the roof of the temple of Hathor at Dendera.
Merkhet
The "instrument of knowing" was a sighting tool made from the central rib of a palm leaf and was similar in function to an astrolobe. The merkhet was used for aligning the foundations of the pyramids and sun temples with the cardinal points, and was usually correct to within less than half a degree. It was developed around 600 BC. and uses a string with a weight on the end to accurately measure a straight vertical line, much like a plumb bob. A pair of merkhets were used to establish a north-south line by lining them up with the pole star. This allowed for the measurement of night-time hours as it measured when certain stars crossed a marked meridian on the sundial.
Pedj Shes
Literally meaning "the stretching of the cord", the Pedj Shes was a ceremony performed to work out the correct alignment for the building of temples and pyramids. It relied on the sightings of the constellations of Orion and Ursa Major (the great bear) and used the sighting instrument called a "merkhet" ("instrument of knowing").
Discover why "sothic dating" has such importance in ancient Egypt's modern day chronology >>

Egyptian Astronomy Pt 2*

Egyptian has a rep as astronomers; t;his my derive from their inventions of a good calendar. Their calendar is the distant ancestor of oujr own, with 12 months of 30 days, each plus an extra 5 days. Their year is longer, than 365 days, it was a long time before anyone figured out how to work in the year. 1/4 (and a fraciton) day per yr. Egyptiansdidn'st take in account and as a result it soon got out of step with the real solar year. Still it was a decided improvemeover the flexible lunar calendars used by other people. Our twelve fold division of the Nile is also Egyptian origin. Egyptian hours varied in length depending on the season of the year. An hour was the twelveth point of the line from sunrise to sunset, for the Nile. In winter, the night hours woulbv be longer than the day hours and in the summer the reverse would be true. Their hours division could have come from observation of the annual Nile rise which---culminated in the vital inundation ..sthis phenomenon in turn was at some point, connected with the reappear ance on the horizon, af ter a periord of invisibility of the star "Sirius". Do we find any texts involving mathematical calculations of astronomical phenomena? Possibly, in the frame work of astronomical frompharonic Egypt are the decan charts.

http://www.geocities.com/astrologyages/egyptianprecession.htm
decan charts

http://members.optusnet.com.au/~gtosiris/page11-19.html

SENMUT WITH PRINCESS NEFRUA, new kingdom egypt