What was qebehsenuef the god of

The god is also referred to as Hapy. The baboon is associated with the moon. The Words spoken by Hapy are:. I have come to be your protection I have bound your head and your limbs for you I have smitten you enemies beneath you for you, and given you your head, eternally. Duamutef was also referred to as also Tuamutef. The jackal is associated with Anubis, the god of the dead and embalming. The Words spoken by Duamutef are:.

I am your son, Osiris, I am your son Horus, your beloved I have come to rescue my father Osiris from his assailant I place him under your legs, eternally. Sons of Horus. Hapy was under the protection of Nephthys, the goddess of the dead and divine assistance The names Hapy or Hapi refer to two unrelated Egyptian deities and their names have become interchangeable.

Imsety was under the protection of Isis, the goddess of love, the moon, magic and healing He is also associated with the male god Osiris. The Words spoken by Qebehsenuef are: I am your son, Osiris, I have come to be your protection I have united your bones for you, I have assembled your limbs for you I have brought you your heart, and placed it for you at its place in your body I have strengthened your house after you, as you live, eternally The Sons of Horus - Imsety Canopic Jar with the Human Head The Egyptian god Imsety was the god of protection and of the South.

The Words spoken by Hapy are: I have come to be your protection I have bound your head and your limbs for you I have smitten you enemies beneath you for you, and given you your head, eternally The Sons of Horus - Duamutef Canopic Jar with the Jackal Head The Egyptian god Duamutef was the god of protection and of the East.

The Words spoken by Duamutef are: I am your son, Osiris, I am your son Horus, your beloved I have come to rescue my father Osiris from his assailant I place him under your legs, eternally.

Cookies Policy AdChoices. The Eye of Horus. Which for a long time one that that these were the only viscera present, whereas they were merely the majority. Qebehsenuef in fact retained everything which remained in the Shet after extraction the lungs, the liver and the spleen. He also collected the fluids blood, lymph, … which flowed out at the time of the evisceration.

This gave to him special links with the liquid elements relating essentially to the primordial waters Nun - the "humours" of Osiris - mud of the Nile of which it is said explicitly, which comes from the out-flow of the humours of Osiris, in particular from between his legs.

Qebehsenuef can also be represented in the form of a fish. The cardiac related internal organs remained in the mummy as well as the kidneys. Regarding the heart, the symbolic meaning which the Egyptians granted to it explains easily its presence here resided thought, emotions, personality, direction, memory…. That of the kidneys is less clear. From professional experience, I TB think that at least part of the explanation results from merely convenient reasons.

Indeed, the kidneys are retro-peritoneum organs, situated deeply and difficult reach for someone whose only access is by a small lateral incision. Besides, their ablation created a real "breach" in the peritoneal cavity, which would have been judged inappropriate. Another hypothesis is that these organs, situated outside of the Shet , were not considered any more important than soft tissues. Directly inspired by this chapter , the north wall of tomb TT96 of Sennefer can summarise the disposition of the protective and regenerating elements of the chamber.

One first notices the carving into areas, close but overlapping. The mummified body in his black coffin occupies the centre of it. Anubis performs on him the ritual of the warming of the heart, and he is supported by Isis and Nephthys. In the middle of the four walls, the four "magic bricks" which were buried in each wall a flaming wick, a Djed pillar, a miniature coffin and a representation of Anubis. Found at the four corners of the interior rectangle, the four Children of Horus whose names do not correspond with the head… participate actively in the deceased's reconstitution.

Nevertheless note, some lines farther on, when this time "another version" the seven spirits, there is no mention of two of them…. The reasons for it are complex, and bound rather to physiological reasons than mythological. It is necessary to look for the side of the idea that the Egyptians affiliated themselves, and notably of what was relevant to each generation.

The mother here Isis transmits to her child here Horus half of her being - ib , and of course likewise for Osiris. Horus cannot reconstitute his father since he carries within him only half of his fathers nature. His own "children" don't possess no more than a quarter of the being - ib of their "grandfather" Osiris. It is necessary therefore that they are four to reconstitute him fully. This reconstruction cannot take place before the second generation. However we know well that, according to the myth, the rebirth of Osiris to completeness Oun-nefer was due to Isis, who can therefore only be the mother of the quadruplets.

This is based directly on that of Heliopolis : the four Children of Horus would be descended from the sperm of… Seth. After Horus collected in his hands the sperm of the god Seth, his uncle, who had tried to rape him and returned him to his mother Isis who, horrified, cut off his hands and threw them into the marsh. The semen impregnated the primordial lotus which then sprung out of water and opened up, giving birth to the sun, or to the four Children of Horus.

The rapport between the Children of Horus and hands cut from Horus is given by the formula of the Book of the Dead : "Then Ra said : 'I give Hierakonpolis to Horus to be the site of his hands'. Dimensions: H. Credit Line: Rogers Fund, Accession Number: Timelines Egypt, B.

Visiting The Met? Browse the Collection. Funerary Figure of Qebehsenuef ca. Late Period—Ptolemaic Period. In turn, he was protected by the goddess Serket.

At the beginning, the four brothers were rather discreet. Later, the lids depicted human heads, possibly representing the deceased person, and subsequently Anubis — the god of dead and embalming. By the late Eighteenth Dynasty c. Since the Third Intermediate Period c. It is probable that refined embalming methods allowed the viscera to remain in the body and jars assumed purely symbolic function in tombs.

A large number of the jars were produced in the later period, and many are kept in museums around the world.