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====Egyptian Cosmogony and Cosmology====Unlike many other literate pre-modern cultures, such as the Greeks and Romans, the early ancient Egyptians had few <i>narrative</i> myth cycles and none that related to cosmogony or cosmology. This is not to say that the The Egyptians did not have any creation mythmyths, just that but they were not written in a narrative style as other others in other cultures. The Egyptian creation myths are mentioned in fragments from a number of different Egyptian texts, most notably the <i>Pyramid Texts,</i> the <i>Coffin Texts</i>, and the <i>Book of the Dead</i>. These three texts consist of collections of “utterances” and “spells” that were intended to successfully send a deceased person into the afterlife, successfully. although they also make mention of the creation of the universe and the gods that were involved. <ref> Morenz, Sigried. <i> Egyptian Religion.</i> Translated by Ann E. Kemp. (Ithaca, New York: Cornell University Press, 1992), p. 160</ref> It was not until the New Kingdom (c. 1550-1069 BC) when the Egyptians began to write myths in a narrative form and it was not until the Ptolemaic and Roman Periods (332-Christian Era) when the collections of disparate spells and mentions of creation in the older texts were transferred into a narrative. <ref> Shaw, Ian and Paul Nicholson. <i> The Dictionary of Ancient Egypt.</i> (New York: Harry N. Abrams, 1995), p. 73</ref>

The non-narrative nature of early Egyptian creation myths is certainly interesting, but the most fascinating aspect of Egyptian cosmogony It was not until the simultaneous existence of three creation mythsNew Kingdom (c. It was once believed that 1550-1069 BC) when the plurality of creation Egyptians began to write myths was the result of the three cities being “cult centers” of three major gods: the god of in a particular city narrative form and his accompanying myth took precedence over all others to his followers, although it was not until the other gods Ptolemaic and goddesses were not necessarily ignored. This view still holds sway with some Egyptologists, although most now believe, based on studies of Roman Periods (332-Christian Era) when the ancient Egyptian concept collections of time, that the ancient Egyptians simply viewed the three myths as different perspectives disparate spells and mentions of creation and that there was no intellectual contradiction to see all three versions taking place simultaneouslyin the older texts were transferred into a narrative. <ref> WilkinsonShaw, Ian, Richard Hand Paul Nicholson. <i> The Complete Gods and Goddesses Dictionary of Ancient Egypt.</i> (LondonNew York: Thames and HudsonHarry N. Abrams, 20031995), p. 16 73</ref>

The non-narrative nature of early Egyptian creation myths is certainly interesting, but a fascinating aspect of Egyptian cosmogony was the simultaneous existence of three creation myths. It was once believed that the plurality of creation myths was the result of the three cities being “cult centers” of three major gods: the god of a particular city and his accompanying myth took precedence over all others to his followers. However, the other gods and goddesses were not necessarily ignored. This view still holds sway with some Egyptologists.  Most now believe, based on studies of the ancient Egyptian concept of time, that the ancient Egyptians simply viewed the three myths as different perspectives of creation and that there was no intellectual contradiction to see all three versions taking place simultaneously. <ref> Wilkinson, Richard H. <i> The Complete Gods and Goddesses of Ancient Egypt.</i> (London: Thames and Hudson, 2003), p. 16 </ref> ====The Hermopolitan Creation Myth====[[File: Amun-Ra.jpg|300px200px|thumbnail|left|Relief of the God Amun]]It is believed that the The oldest of the three Egyptian creation myths was the Hermopolitan myth, which was named for the city from where it originated: Khemnu, or more commonly known by its Greek name, Hermopolis. According to the Hermopolitan myth, life began in the primeval waters, out of which came birthed the <i>Ogdoad</i>, or eight original deities. The eight original deities were grouped in male-female pairs and included: Nun and Naunet, Heh and Heuhet, Kek and Kauket, and Amun and Amaunet. The details of the physical creation itself are a bit vague in the Hermopolitan myth and instead focus on the “numinous and mysterious force of the divine creative power.” <ref> Tobin, Vincent Arieh. “Myths.” In <i>The Ancient Gods Speak: A Guide to Egyptian Religion.</i> Edited by Donald B. Redford. (Oxford: Oxford University Press, 2002), p. 248</ref>

====The Memphite Creation Myth====[[File: Ptah_votive_stele.jpg|300px200px|thumbnail|left|A Votive Stela Depicting Ptah with a Long Beard, Skull Cap, and “Djed” Staff]]Memphis (Egyptian “Mennefer”) served as Egypt’s political capital for much of its history , and it was also the primary cult center of the god Ptah. Like Amun, Ptah was always depicted in human form, but instead of wearing a feather crown , he was shown wearing a simpler skull cap. In many ways , Ptah was the most logical choice of all creator gods, as he was the god of metal workers and craftsmen. <ref> Wilkinson, p. 18</ref> Although Ptah was known to work with his hands, his act of creation was accomplished through thought and speech. The so-called “Memphite Theology” is articulated fully in a hieroglyphic text known as the <i>Shabaqa Stone</i>. The <i>Shabaqa Stone</i> is named for the Nubian king who ruled over Egypt in the Twenty -Fifth Dynasty (ruled 716-702 BC) and is dated to 710 BC, but is believed by most Egyptologists to be a copy of a Nineteenth Dynasty, or possibly even an Old Kingdom original. <ref> Lesko, p. 95</ref> The creation account of the text reads: “There took shape in the heart; there took shape on the tongue the form of Atum. For the very great one is Ptah, who gave [life] to all the gods and their <i>ka</i>s through his heart and through this tongue, in which Horus had taken shape as Ptah, in which Thoth had taken shape as Ptah.” <ref> Lichtheim, Miriam, ed. <i> Ancient Egyptian Literature.</i> Volume 1: The Old and Middle Kingdoms (Los Angeles: University of California Press, 2006), p. 73</ref> ====The Heliopolitan Creation Myth====

“There took shape in The third and probably the heart, there took shape on most important of all the tongue Egyptian cosmogonies were the form of AtumHeliopolitan creation myth. For The Heliopolitan myth was developed early in pharaonic history in the very great one is Ptahcity of Heliopolis (Egyptian “Iunu, who gave [life] to all the gods and their <i>ka</i>s through his heart and through this tongue” biblical “On”), in which Horus had taken shape as Ptah, was the cult center of the sun-god Atum. There are plenty of references in which Thoth had taken shape as Ptah.” <ref> Lichtheim, Miriam, ed. the <i> Ancient Egyptian Literature.Pyramid Texts</i> Volume 1: The Old to Atum and Middle Kingdoms (Los Angeles: University the Heliopolitan version of California Press, 2006), pcreation. 73</ref>

===The Heliopolitan Creation Myth===[[File: Luxor_Museum_Haremhab_Atum.jpg|300px|thumbnail|left|Statue of King Horemheb (reigned c. 1323-1295 BC]]The third and probably the most important of all the Egyptian cosmogonies was the Heliopolitan creation myth. The Heliopolitan myth was developed at an early time in pharaonic history in the city of Heliopolis (Egyptian “Iunu,” biblical “On”), which was the cult center of the sun-god Atum. There are plenty of references in the <i>Pyramid Texts</i> to Atum and the Heliopolitan version of creation. Theologically speaking, the Heliopolitan myth was the most straightforward and concrete of the cosmogonies, as it involved Atum emerging from a primordial mound and then creating the first four generations of male-female pairs, which became known as the <i>Ennead.</i> Creation in this myth, therefore, was the result of pure will and is a process with a definite beginning and end. The way in which How Atum created the Ennead is described in numerous “Utterances” of the <i>Pyramid Texts</i> as both physical and sexual.

Atum then created Geb (earth) and his consort Nut (sky) before creation Osiris (Underworld/kingship) and Isis (Magic/Queenship) and Seth (Chaos) and Nephthys (Queenship). The Heliopolitan mythic cycle is considered to have been completed by the end of the Fifth Dynasty (2494-2345 BC) . <ref> Tobin, p. 240</ref>However, although its influence resonated throughout all periods of Egyptian history.

Elements of the Heliopolitan myth permeated Egyptian theology for centuries, namely in three primary ways[[File: Luxor_Museum_Haremhab_Atum. First, the idea jpg|250px|thumbnail|left|Statue of the afterlife was implied in the Heliopolitan myth through OsirisKing Horemheb (reigned c. The cult of Osiris increased in importance and popularity as Egyptian history progressed, eventually eclipsing Atum and the solar1323-cult on many levels. The idea of divine kingship was also inherent in the Heliopolitan myth. Osiris was the original god of kingship and after he was slain by Seth, the position passed to his son Horus, who became a substitute for his father in the Heliopolitan myth. <ref> Wilkinson, p. 79</ref> Atum was also directly associated with kingship in a number of the Utterances from the <i>Pyramid Texts</i> and in art was also depicted in human form, usually wearing the Double Crown of Egyptian kingship. <ref> Tobin, p. 246</ref> 1295 BC]]

Elements of the Heliopolitan myth permeated Egyptian theology for centuries, namely, in three primary ways. First, the idea of the afterlife was implied in the Heliopolitan myth through Osiris. The cult of Osiris increased in importance and popularity as Egyptian history progressed, eventually eclipsing Atum and the solar-cult on many levels. The idea of divine kingship was also inherent in the Heliopolitan myth. Osiris was the original god of kingship, and after Seth slew him, the position passed to his son Horus, who became a substitute for his father in the Heliopolitan myth. <ref> Wilkinson, p. 79</ref> Atum was also directly associated with kingship in a number of the Utterances from the <i>Pyramid Texts</i> and art was also depicted in human form, usually wearing the Double Crown of Egyptian kingship. <ref> Tobin, p. 246</ref>  Finally, the Heliopolitan cosmogony had a profound influence on ancient Egyptian solar theology. Atum’s solar and generative attributes are clearly depicted in texts and art as life -giving, both in the creation and daily life. Eventually, Atum began to be associated with another sun-god, Re, in a syncretic union. The <i>Pyramid Texts</i> describe Re as the rising sun and Atum as the setting sun, with the two traveling together on the “Solar Barque” through the nighttime hours.

Re finds you on the banks of the sky as a waterway-traveller who is in the sky: ‘Welcome, O you who have arrived’arrived, ’ say the gods. He sets his hand on you at the zenith of the sky; ‘Welcome, O you who know your place’place, ’ say the Ennead.

By the New Kingdom, Re was one of the most important gods in the Egyptian pantheon and had even eclipsed Atum at Heliopolis. <ref> Wilkinson, p. 101</ref> Despite Atum being subsumed by Re, for all of the reasons discussed above , the Heliopolitan myth remained the most important essential cosmogony throughout ancient Egyptian history. ===Conclusion===The ancient Egyptians had a world view that may seem quite strange and complicated to modern people. The Egyptians believed in three different creation myths and apparently never had any difficulty reconciling their simultaneous existence. An examination of the Hermopolitan, Memphite, and Heliopolitan creation myths reveals that each was valid to the ancient Egyptians because they represented three different manners of creation – inherency, mind and speech, and the sun – respectively.

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