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Mercury is just 6 degrees from the Sun in the sky, so it is difficult to see. Venus is close to the Sun and can only be seen shortly before sunrise.
Try finding a good, unobstructed view of the horizon. Venus is visible by day, but may be hard to find. Jupiter can best be seen in the hours just after sunset.
Visibility improves as the sunlight fades. Saturn can best be seen in the hours just after sunset. The Egyptians began using writing more extensively in the Old Kingdom, in which appeared the first major source of Egyptian mythology: the Pyramid Texts.
These texts are a collection of several hundred incantations inscribed in the interiors of pyramids beginning in the 24th century BC.
They were the first Egyptian funerary texts , intended to ensure that the kings buried in the pyramid would pass safely through the afterlife. Many of the incantations allude to myths related to the afterlife, including creation myths and the myth of Osiris.
Many of the texts are likely much older than their first known written copies, and they therefore provide clues about the early stages of Egyptian religious belief.
During the First Intermediate Period c. Succeeding funerary texts, like the Book of the Dead in the New Kingdom and the Books of Breathing from the Late Period — BC and after, developed out of these earlier collections.
The New Kingdom also saw the development of another type of funerary text, containing detailed and cohesive descriptions of the nocturnal journey of the sun god.
Temples , whose surviving remains date mostly from the New Kingdom and later, are another important source of myth. Many temples had a per-ankh , or temple library, storing papyri for rituals and other uses.
Some of these papyri contain hymns, which, in praising a god for its actions, often refer to the myths that define those actions.
Other temple papyri describe rituals, many of which are based partly on myth. It is possible that the collections included more systematic records of myths, but no evidence of such texts has survived.
The elaborately decorated and well-preserved temples of the Ptolemaic and Roman periods BC—AD are an especially rich source of myth.
The Egyptians also performed rituals for personal goals such as protection from or healing of illness. These rituals are often called "magical" rather than religious, but they were believed to work on the same principles as temple ceremonies, evoking mythical events as the basis for the ritual.
Information from religious sources is limited by a system of traditional restrictions on what they could describe and depict.
The murder of the god Osiris , for instance, is never explicitly described in Egyptian writings.
References to myth also appear in non-religious Egyptian literature , beginning in the Middle Kingdom.
Many of these references are mere allusions to mythic motifs, but several stories are based entirely on mythic narratives. These more direct renderings of myth are particularly common in the Late and Greco-Roman periods when, according to scholars such as Heike Sternberg, Egyptian myths reached their most fully developed state.
The attitudes toward myth in nonreligious Egyptian texts vary greatly. Some stories resemble the narratives from magical texts, while others are more clearly meant as entertainment and even contain humorous episodes.
A final source of Egyptian myth is the writings of Greek and Roman writers like Herodotus and Diodorus Siculus , who described Egyptian religion in the last centuries of its existence.
Prominent among these writers is Plutarch , whose work De Iside et Osiride contains, among other things, the longest ancient account of the myth of Osiris.
Established at the creation of the world, maat distinguishes the world from the chaos that preceded and surrounds it. Maat encompasses both the proper behavior of humans and the normal functioning of the forces of nature, both of which make life and happiness possible.
Because the actions of the gods govern natural forces and myths express those actions, Egyptian mythology represents the proper functioning of the world and the sustenance of life itself.
To the Egyptians, the most important human maintainer of maat is the pharaoh. In myth the pharaoh is the son of a variety of deities. As such, he is their designated representative, obligated to maintain order in human society just as they do in nature, and to continue the rituals that sustain them and their activities.
In Egyptian belief, the disorder that predates the ordered world exists beyond the world as an infinite expanse of formless water, personified by the god Nun.
The earth, personified by the god Geb , is a flat piece of land over which arches the sky, usually represented by the goddess Nut.
The two are separated by the personification of air, Shu. The sun god Ra is said to travel through the sky, across the body of Nut, enlivening the world with his light.
At night Ra passes beyond the western horizon into the Duat , a mysterious region that borders the formlessness of Nun. At dawn he emerges from the Duat in the eastern horizon.
The nature of the sky and the location of the Duat are uncertain. Egyptian texts variously describe the nighttime sun as traveling beneath the earth and within the body of Nut.
The Egyptologist James P. Allen believes that these explanations of the sun's movements are dissimilar but coexisting ideas.
In Allen's view, Nut represents the visible surface of the waters of Nun, with the stars floating on this surface.
The sun, therefore, sails across the water in a circle, each night passing beyond the horizon to reach the skies that arch beneath the inverted land of the Duat.
Lesko , however, believes that the Egyptians saw the sky as a solid canopy and described the sun as traveling through the Duat above the surface of the sky, from west to east, during the night.
The sun and the stars move along with this dome, and their passage below the horizon is simply their movement over areas of the earth that the Egyptians could not see.
These regions would then be the Duat. Outside them are the infertile deserts, which are associated with the chaos that lies beyond the world. There, two mountains, in the east and the west, mark the places where the sun enters and exits the Duat.
Foreign nations are associated with the hostile deserts in Egyptian ideology. Foreign people, likewise, are generally lumped in with the " nine bows ", people who threaten pharaonic rule and the stability of maat , although peoples allied with or subject to Egypt may be viewed more positively.
While some stories pertain to the sky or the Duat, Egypt itself is usually the scene for the actions of the gods. Often, even the myths set in Egypt seem to take place on a plane of existence separate from that inhabited by living humans, although in other stories, humans and gods interact.
In either case, the Egyptian gods are deeply tied to their home land. The Egyptians' vision of time was influenced by their environment.
Each day the sun rose and set, bringing light to the land and regulating human activity; each year the Nile flooded , renewing the fertility of the soil and allowing the highly productive agriculture that sustained Egyptian civilization.
These periodic events inspired the Egyptians to see all of time as a series of recurring patterns regulated by maat , renewing the gods and the universe.
Many Egyptian stories about the gods are characterized as having taken place in a primeval time when the gods were manifest on the earth and ruled over it.
After this time, the Egyptians believed, authority on earth passed to human pharaohs. At the other end of time is the end of the cycles and the dissolution of the world.
Because these distant periods lend themselves to linear narrative better than the cycles of the present, John Baines sees them as the only periods in which true myths take place.
Egyptians saw even stories that were set in that time as being perpetually true. The myths were made real every time the events to which they were related occurred.
These events were celebrated with rituals, which often evoked myths. Some of the most important categories of myths are described below. Because of the fragmentary nature of Egyptian myths, there is little indication in Egyptian sources of a chronological sequence of mythical events.
Among the most important myths were those describing the creation of the world. The Egyptians developed many accounts of the creation, which differ greatly in the events they describe.
In particular, the deities credited with creating the world vary in each account. However, sometimes fixing the game is beyond our control such as an issue that needs to be resolved by the game developer.
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