See David Frankfurter, “Ritual Expertise in Roman Egypt and the Problem of the Category ‘Magician,’” in Peter Schäfer and Hans G. Kippenberg, eds., Envisioning Magic: A Princeton Seminar and Symposium (Leiden: E. J. Brill, 1997), pp. 115-135.

a b Wilksinson, Richard H. (2003) The Complete Gods and Goddesses of Ancient Egypt. Thames & Hudson. p. 227 tw grt r nw ḥkꜣ.w rḫw rw=sn mk ḥkꜣ ỉm ḏs=f mk ỉr ʿm sw mk w(ỉ) . Here the Egyptian word ʿm means both “swallow” and “know.” Hornung, Der ägyptische Mythos von der Himmelskuh, p. 20. Congress says 'Sengol' not power transfer symbol, BJP alleges insult to culture". Hindustan Times . Retrieved 27 May 2023. At the Ramesseum at Thebes (ca. 2055-1650 BCE), excavations even unearthed an engraved copper serpent wand, now housed at the Fitzwilliam Museum in Cambridge (see fitzmuseum.cam.ac.uk).

The name Wadjet [15] is derived from the term for the symbol of her domain, Lower Egypt, the papyrus. [16] Its hieroglyphs differ from those of the Green Crown or Deshret of Lower Egypt only by the determinative, which in the case of the crown was a picture of the Green Crown [17] and, in the case of the goddess, a rearing cobra. See A. Egberts, In Quest for Meaning: A Study of the Ancient Egyptian Rites of Consecrating the Meret-Chests and Driving the Calves. Vols. 1-2 (Egyptologische Uitgaven 8:1-2; Leiden: Nederlands Instituut voor het Nabije Oosten, 1995), p. 285. The ritual text makes specific reference to the breaking of the serpent staff. An inscription accompanying one of these scenes at Karnak identifies the king’s use of the serpent staff with driving the grain-eating worms out of the harvest: mds=n= ỉ dm ws w ꜣ ḥt ỉ t wp= ỉ sw m gs.wy ḫfʿ=n= ỉ tp=f m wnmy ỉ kn[ = ỉ] sd=f ḥnʿ swš Osiris is shown to wear the Atef crown, which is an elaborate Hedjet with feathers and disks. Depictions of kings wearing the Atef crown originate from the Old Kingdom. A Demon of Bastet: A ritual text that identifies one of seven demons of the goddess Bastet (here a manifestation of Sekhmet) as “The one who is in the Nile-flood who makes blood” (924-889 BCE). [14] As Thomas Schneider observes: “This could be understood as a demon who creates carnage in the Nile, and thus turns the Nile into blood (Exod 7:17-20).” [15]

It is passed down from generation to generation, allowing each pharaoh to be directly linked to Osiris, the first king of Lower and Upper Egypt. It is this "document" that officially makes the pharaoh the god of the Earth. 2) The other symbols of pharaohsWadjet is occasionally depicted as other animal headed beings or depicted as other animals such as a lion, mongoose, Ichneumonidae. Notably the depiction of the mongoose serves as an antithesis to that of the cobra as it is a natural predator. While the Icheumon probably serves as a depiction of Wedjat's role in seeing for Horus. Many bronze statues of Wadjet are argued to contain Icheumon remains however confirmation on this being forensic or a visual observation is unknown. [8] Sceptres and staves were a general symbol of authority in ancient Egypt. [24] One of the earliest royal scepters was discovered in the tomb of Khasekhemwy in Abydos. [24] Kings were also known to carry a staff, and Anedjib is shown on stone vessels carrying a so-called mks-staff. [25] The scepter with the longest history seems to be the heqa-sceptre, sometimes described as the shepherd's crook. [26] The earliest examples of this piece of regalia dates to prehistoric Egypt. A scepter was found in a tomb at Abydos that dates to Naqada III. Wadjet was closely associated in ancient Egyptian religion with the Eye of Ra, a powerful protective deity. [5] The hieroglyph for her eye is shown below; sometimes two are shown in the sky of religious images. Buto also contained a sanctuary of Horus, the child of the sun deity who would be interpreted to represent the pharaoh. Much later, Wadjet became associated with Isis as well as with many other deities.

The earliest known example of a crook is from the Gerzeh culture (Naqada II), and comes from tomb U547 in Abydos [ citation needed]. By late Predynastic times, the shepherd's crook was already an established symbol of rule. The flail initially remained separate, being depicted alone in some earliest representations of royal ceremonial. Approximately by the time of the Second Dynasty, the crook and flail became paired. [ citation needed] Bramanti, Armando (2017). "The Scepter (ĝidru) in Early Mesopotamian Written Sources". KASKAL. Rivista di storia, ambienti e culture del Vicino Oriente Antico. 2017 (14). ISBN 978-88-94926-03-3. The Pschent crown which is composed of both the white and red crowns to symbolize the union of the country.

21-Pschent Crown

Whether portrayed as failing to interpret dreams (Gen 41:8, 41:24), transforming staffs into serpents (Exod 7:11-13), or as exacerbating the plagues in an effort to prove their abilities (Exod 7:22, 8:3, 8:14, 9:11), the Egyptian magicians always serve as literary foils for God’s plan. Despite their uncanny abilities, they continually demonstrate the superiority of Yahweh. The title is reconstructed to have been pronounced *[parʕoʔ] in the Late Egyptian language, from which the Greek historian Herodotus derived the name of one of the Egyptian kings, Koinē Greek: Φερων. [21] In the Hebrew Bible, the title also occurs as Hebrew: פרעה [parʕoːh]; [22] from that, in the Septuagint, Koinē Greek: φαραώ, romanized: pharaō, and then in Late Latin pharaō, both -n stem nouns. The Qur'an likewise spells it Arabic: فرعون firʿawn with n (here, always referring to the one evil king in the Book of Exodus story, by contrast to the good king in surah Yusuf's story). The Arabic combines the original ayin from Egyptian along with the -n ending from Greek. Still another interpretation, by E. A. Wallis Budge, is that the flail is what was used to thresh grain. [5]

The sceptre also assumed a central role in the Mesopotamian world, and was in most cases part of the royal insignia of sovereigns and gods. This continued throughout Mesopotamian history, as illustrated in literary and administrative texts and iconography. The Mesopotamian sceptre was mostly called ĝidru in Sumerian and ḫaṭṭum in Akkadian. [1] On this view, see Richard Elliott Friedman, ( “The Historical Exodus,” TheTorah.com(2015). Though some characterize this group as non-Israelites living in Egypt, as opposed to Egyptians, Egyptian identity was not based on ethnicity, but was attributed to anyone who could speak the language and participate in ordinary Egyptian life. A group of non-Israelites living in Egypt, who possessed the sort of close knowledge of Egyptian ritual and literary texts discussed herein, likely would have been indistinguishable from native Egyptians other than through their bilingualism and possibly their attire. The earliest example of a Nebty ( Two Ladies) name comes from the reign of king Aha from the First Dynasty. The title links the king with the goddesses of Upper and Lower Egypt, Nekhbet and Wadjet. [30] [33] The title is preceded by the vulture (Nekhbet) and the cobra (Wadjet) standing on a basket (the neb sign). [30] Golden Horus

Yosef Lindell

The flail later was closely related to the heqa-scepter (the crook and flail), but in early representations the king was also depicted solely with the flail, as shown in a late pre-dynastic knife handle that is now in the Metropolitan museum, and on the Narmer Macehead. [27] The Uraeus With the advent of Christianity, the sceptre was often tipped with a cross instead of with an eagle. However, during the Middle Ages, the finials on the top of the sceptre varied considerably. [ citation needed]