{"id":133,"date":"2019-06-07T18:33:30","date_gmt":"2019-06-07T18:33:30","guid":{"rendered":"http:\/\/dal.ucla.edu\/robynprice\/?p=133"},"modified":"2020-07-06T20:10:41","modified_gmt":"2020-07-06T20:10:41","slug":"episode-4-falcons-pharaohs","status":"publish","type":"post","link":"http:\/\/dal.ucla.edu\/robynprice\/2019\/06\/07\/episode-4-falcons-pharaohs\/","title":{"rendered":"Season 1 Episode 4: Falcons &#038; Pharaohs"},"content":{"rendered":"<div class=\"powerpress_player\" id=\"powerpress_player_5386\"><!--[if lt IE 9]><script>document.createElement('audio');<\/script><![endif]-->\n<audio class=\"wp-audio-shortcode\" id=\"audio-133-1\" preload=\"none\" style=\"width: 100%;\" controls=\"controls\"><source type=\"audio\/mpeg\" src=\"http:\/\/dal.ucla.edu\/robynprice\/podcast\/NAT19_04Horus.mp3?_=1\" \/><a href=\"http:\/\/dal.ucla.edu\/robynprice\/podcast\/NAT19_04Horus.mp3\">http:\/\/dal.ucla.edu\/robynprice\/podcast\/NAT19_04Horus.mp3<\/a><\/audio><\/div><p class=\"powerpress_links powerpress_links_mp3\" style=\"margin-bottom: 1px !important;\">Podcast: <a href=\"http:\/\/dal.ucla.edu\/robynprice\/podcast\/NAT19_04Horus.mp3\" class=\"powerpress_link_pinw\" target=\"_blank\" title=\"Play in new window\" onclick=\"return powerpress_pinw('http:\/\/dal.ucla.edu\/robynprice\/?powerpress_pinw=133-podcast');\" rel=\"nofollow\">Play in new window<\/a> | <a href=\"http:\/\/dal.ucla.edu\/robynprice\/podcast\/NAT19_04Horus.mp3\" class=\"powerpress_link_d\" title=\"Download\" rel=\"nofollow\" download=\"NAT19_04Horus.mp3\">Download<\/a><\/p><p class=\"powerpress_links powerpress_subscribe_links\">Subscribe: <a href=\"https:\/\/dal.ucla.edu\/robynprice\/feed\/podcast\/?mt=2&amp;ls=1\" class=\"powerpress_link_subscribe powerpress_link_subscribe_itunes\" target=\"_blank\" title=\"Subscribe on Apple Podcasts\" rel=\"nofollow\">Apple Podcasts<\/a> | <a href=\"http:\/\/dal.ucla.edu\/robynprice\/feed\/podcast\/\" class=\"powerpress_link_subscribe powerpress_link_subscribe_rss\" target=\"_blank\" title=\"Subscribe via RSS\" rel=\"nofollow\">RSS<\/a><\/p>\n<p>Hello\nEgyptophiles! Ever wondered what the Egyptian eye really means? What exactly\ndoes it have to do with power and kingship? And who is Horus anyways?<\/p>\n\n\n\n<p>In this episode, we\u2019re introducing you to Horus and the many ways he\u2019s been represented through history, from a sacred falcon-headed god to an evocative symbol of Egypt. From there, we\u2019ll explore how these changes may have happened and what they can tell us about making meaningful cultural exchanges in an interconnected world. <\/p>\n\n\n\n<!--more-->\n\n\n\n<figure class=\"wp-block-image\"><img loading=\"lazy\" decoding=\"async\" width=\"994\" height=\"404\" src=\"http:\/\/dal.ucla.edu\/robynprice\/wp-content\/uploads\/2019\/06\/Screen-Shot-2019-06-07-at-11.19.13-AM.png\" alt=\"\" class=\"wp-image-134\" srcset=\"http:\/\/dal.ucla.edu\/robynprice\/wp-content\/uploads\/2019\/06\/Screen-Shot-2019-06-07-at-11.19.13-AM.png 994w, http:\/\/dal.ucla.edu\/robynprice\/wp-content\/uploads\/2019\/06\/Screen-Shot-2019-06-07-at-11.19.13-AM-300x122.png 300w, http:\/\/dal.ucla.edu\/robynprice\/wp-content\/uploads\/2019\/06\/Screen-Shot-2019-06-07-at-11.19.13-AM-768x312.png 768w\" sizes=\"auto, (max-width: 994px) 100vw, 994px\" \/><\/figure>\n\n\n\n<p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter is-resized\"><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/dal.ucla.edu\/robynprice\/wp-content\/uploads\/2019\/06\/Screen-Shot-2019-06-07-at-11.19.40-AM.png\" alt=\"\" class=\"wp-image-135\" width=\"149\" height=\"176\"\/><figcaption>Also featuring: Jeff Newman, PhD Candidate, UCLA<\/figcaption><\/figure><\/div>\n\n\n\n<h3 class=\"wp-block-heading\">Transcript<\/h3>\n\n\n\n<h4 class=\"wp-block-heading\">Section 1: Introduction (0:00)<\/h4>\n\n\n\n<p>BECKY\nBELISLE: Hi everyone, welcome to Season 1, Episode 4 of <em>Now as Then<\/em>, with Becky,<\/p>\n\n\n\n<p>PHILIP\nLEE: Philip,<\/p>\n\n\n\n<p>AVA KJOS: Ava,<\/p>\n\n\n\n<p>NICOLE LIU: and Nicole. Today we\u2019ll be talking about Horus, the ancient Egyptian god of kingship. Some of the questions we\u2019ll be asking are: \u201cHow has he been represented?\u201d, \u201cWhat roles did he play in society?\u201d, and \u201cWhy was he significant?\u201d<\/p>\n\n\n\n<p>KJOS: Over the course of history, Horus&#8217; role has transitioned from that of a venerated religious figure to a modern-day commercialized symbol of ancient Egypt. By looking at how Horus was appropriated by different foreigners through time, we can see how other cultures viewed Egypt and determine what they valued, as they altered him to suit their societal needs.<\/p>\n\n\n\n<p>LEE:\nWe can then use these as lessons in how to participate in cultural exchanges\nthat are respectful and culturally conscious.<\/p>\n\n\n\n<p>BELISLE:\nWe\u2019ll be starting off with a conversation between Philip and Nicole about what\nHorus\u2019 role in ancient Egypt was, and then Ava and I will move into how his\nrole has changed throughout time and across various cultures. During this\npodcast, we\u2019ll also feature some cool old stuff from the UCLA Special\nCollections and hear from a very special guest along the way.<\/p>\n\n\n\n<p>JEFF NEWMAN: Hi, my name is Jeff Newman. I am currently a\nPhD student in the NELC [Near Eastern Languages &amp; Culture] Department at\nUCLA. The focus of my PhD\u2026 I\u2019m really interested in early Egypt: the reception\nof early Egypt in later time periods, like the Middle Kingdom and New Kingdom,\nand archaism in ancient Egypt and the use of archaism in ancient Egyptian\nthought, literature, and iconography.<\/p>\n\n\n\n<p>LIU:\nWe\u2019re very excited to have Jeff with us here today, and you\u2019ll be hearing from\nhim as we move along with our discussion. Now, without further ado, let\u2019s dive\ninto ancient Egypt!<\/p>\n\n\n\n<h4 class=\"wp-block-heading\">Section 2: Horus in Pharaonic\nEgypt (1:48)<\/h4>\n\n\n\n<p>LEE:\nWhat are the first things that come to mind when you hear the phrase \u201cancient\nEgypt\u201d?<\/p>\n\n\n\n<p>LIU:\nPyramids, pharaohs, mummies, scarabs, the Nile\u2026 This is the romanticized image\nof ancient Egypt perpetuated by the media, a far-off land of occult rituals and\nunspoken secrets, an exotic, eternal Egypt of golden sands and lotus flowers.<\/p>\n\n\n\n<p>LEE:\nHowever, ancient Egypt, also known as pharaonic or dynastic Egypt, spanned a\nvast amount of time, from 3150 to 332 BCE, and it went through many changes in\nart, government, and religion.<\/p>\n\n\n\n<p>LIU:\nHence, the changes in the depictions, myths, and worship of Horus through time.\nBut wait! Who is Horus? Well, that is what we\u2019re here to find out.<\/p>\n\n\n\n<p>LIU: Horus was a super important deity in dynastic Egypt who was usually represented as a falcon or a man with a falcon head.<sup class=\"modern-footnotes-footnote \" data-mfn=\"1\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-1\">1<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-1\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\">Wilkinson, Richard H. <em>The Complete Gods and Goddesses of Ancient Egypt<\/em>, New York, Thames and Hudson, 2003.<\/span>  Since ancient Egypt covered such a large geographic area and had a history that spanned thousands of years, there were tons of different variants of Horus. To keep things simple, we\u2019re just going to focus on two of his main forms: Horus the Elder and Horus the Younger.<\/p>\n\n\n\n<p>LEE: As you would expect, Horus the Elder predates Horus the Younger, and the myths surrounding his origin featured deities from the dawn of creation. According to the Pyramid Texts of the Old Kingdom, the sky goddess Nut gives birth to five children: Osiris, Seth, Isis, Nephthys, and Horus the Elder. At his birth, Horus the Elder is born as a falcon and, of his own accord, soars into the sky, beyond the horizon. Thus, he gained the title of Lord of the Sky and was usually represented as a celestial falcon with his wings spread across the horizon, with his right eye as the sun and his left eye as the moon.<sup class=\"modern-footnotes-footnote \" data-mfn=\"2\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-2\">2<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-2\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\">Pinch, Geraldine. <em>Handbook of Egyptian Mythology<\/em>, ABC-CLIO, 2002.<\/span><\/p>\n\n\n\n<p>LIU:\nThat\u2019s so cool. Imagine having eyes that are literally the sun and moon. Did\nthat mean he had laser vision, like Superman? We\u2019ll talk more about Horus\u2019 eyes\nlater.<\/p>\n\n\n\n<p>LEE: Egyptologists think that one of the earliest representations of Horus is a <a href=\"https:\/\/www.meretsegerbooks.com\/pages\/books\/M6841\/cialowicz-krzysztof-m-chlodnicki-marek-maczynska-a-jucha-mariusz-a\/tell-el-farkha-i-excavations-1998-2011\">tiny falcon figurine found in Tell el-Farkha<\/a>,<sup class=\"modern-footnotes-footnote \" data-mfn=\"3\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-3\">3<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-3\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"3\">Cialowicz, Krzysztof M., et al. <em>Tell el-Farkha I: Excavations 1998-2011<\/em>, Krak\u00f3w : Institute of Archaeology, Jagiellonian University, 2012. See Figure 26, page 218 for the image of the falcon.<\/span> dating from the Early Dynastic Period. It was discovered during the early 2000s among other animal figures, all of which were made from hippopotamus tusk. The figurine of Horus is a relatively flat, schematic depiction of a falcon, with a small hole on its chest, which means that it was most likely to be mounted in a shrine.<\/p>\n\n\n\n<p>LIU: How do we know that the figurine is supposed to represent Horus? Well, since Horus was so widely worshipped across Egypt, whenever we see any representation of a falcon, we kinda just assume it\u2019s Horus. Fun fact\u2014 Egyptologists think that the species used to represent Horus was most likely the peregrine or lanner falcon.<sup class=\"modern-footnotes-footnote \" data-mfn=\"4\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-4\">4<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-4\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"4\">See Wilkinson, 2003.<\/span><\/p>\n\n\n\n<p>LEE: In later renditions of the myth, Horus the Elder also fights his brother Seth, the god of storms and chaos. Because the two represent opposing forces, the solar Horus against the turbulent Seth, the two were engaged in constant conflict. Eventually, however, they reconcile, and this is supposed to represent the unification of Upper and Lower Egypt.<sup class=\"modern-footnotes-footnote \" data-mfn=\"5\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-5\">5<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-5\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"5\">See Pinch, 2002.<\/span><\/p>\n\n\n\n<p>LIU:\nBased on this, we can already begin to see the possible sociocultural\nsignificance of Horus as a symbol of kingship through the unification of Egypt\nunder a central power and the protection of the king. The choice to represent\nHorus as a falcon also has symbolic significance. Here\u2019s what Jeff has to say\nabout that:<\/p>\n\n\n\n<p>NEWMAN: He was absolutely, he was very intimately connected\nwith the protection of the pharaoh. The ancient Egyptians\u2026 A lot of their\nreligious ideals sort of come from their natural environment. There\u2019s a lot of\nfalcons in Egypt and ancient Egyptians always saw that falcons, before they\nstalk their prey, they like to circle around and very keenly look upon\neverything that\u2019s going on. And that\u2019s sort of why Horus had become a\nprotective figure in general, but then specifically of the king. He\u2019s always\nseen as a god specifically to protect the king. You can see, actually, there\u2019s\nsome Old Kingdom statuary, particularly of <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Khafre_Enthroned,_side_view.JPG\">Khafre<\/a>, where the Horus falcon is actually\nsurrounding the king\u2019s head, physically embracing him, protecting him, so it\u2019s\na very literal demonstration of that concept.<\/p>\n\n\n\n<p>LIU:\nThis association becomes all the more prominent with the appearance of Horus\nthe Younger. <\/p>\n\n\n\n<p>LEE:\nAs his name suggests, Horus the Younger came after Horus the Elder, though this\nisn\u2019t necessarily a Horus Jr. and Sr. situation. Horus the Younger is actually\nthe son of Isis and Osiris. If you remember from before, Isis and Osiris are\nthe siblings of Horus the Elder. So, does this mean that Horus is his own\nuncle? Or are there two separate gods walking around with the same name?<\/p>\n\n\n\n<p>LIU:\nDepends; some sources say that Horus the Elder and Horus the Younger are two\ndifferent aspects of the same deity, while others say that they\u2019re completely\nseparate. Here\u2019s an example from the Coffin Texts of the First Intermediate\nPeriod, where elements of the two are blended together:<\/p>\n\n\n\n<p>LEE: <em>\u201cI am Horus the Great Falcon who is on the battlement of the Mansion of Him-whose-name-is-hidden. My flight has reached the horizon, having overpassed the gods of the sky, thus promoting my position more than that of the Primeval Ones\u2026 so that my place is far from Seth, the enemy of my father Osiris. I have passed the eternal roads to the dawn, going up in my flight\u2026 I am Horus more distant of place than people and gods; I am Horus son of Osiris.\u201d<\/em><sup class=\"modern-footnotes-footnote \" data-mfn=\"6\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-6\">6<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-6\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"6\">Gilula, Mordechai. \u201cCoffin Texts Spell 148.\u201d <em>The Journal of Egyptian Archaeology<\/em>, vol. 57, 1971, pp. 14\u201319.<\/span><\/p>\n\n\n\n<p>At\nfirst, it seems like this text is referring to Horus the Elder, since it\ndescribes Horus as a \u201cGreat Falcon\u201d who flies over the horizon, which is a key\ncomponent of Horus the Elder\u2019s origin story. However, it also says that Horus\nis the son of Osiris, which is from Horus the Younger! In any case, the key\ntakeaway here is that Egypt is really big, and lots of people had competing\nideas about who\u2019s who and what\u2019s what.<\/p>\n\n\n\n<p>LIU:\nAs mentioned earlier, Horus the Younger was the son of Isis and Osiris, one of\nthe many gods who ruled Egypt before the reign of human pharaohs. And if you\nthought Horus the Elder\u2019s story was dramatic, then get ready for Horus the\nYounger, because things are about to go down!<\/p>\n\n\n\n<h4 class=\"wp-block-heading\">Section 2.5: The Contendings of Horus and Seth Skit (7:27)<sup class=\"modern-footnotes-footnote \" data-mfn=\"7\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-7\">7<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-7\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"7\">All direct quotes taken from Lichtheim, Miriam. \u201cHorus and Seth.\u201d <em>Ancient Egyptian Literature, Volume II: The New Kingdom<\/em>, First ed., University of California Press, 2006, pp. 214\u2013223.<\/span><\/h4>\n\n\n\n<p>NARRATOR (CASSANDRA HIBBS): Once upon a time, Egypt was\nruled by a god named Osiris.<\/p>\n\n\n\n<p>OSIRIS (RICHARD CERVANTES): I am Osiris! I am a great king.<\/p>\n\n\n\n<p>&nbsp;NARRATOR: One day,\nOsiris was murdered in cold blood.<\/p>\n\n\n\n<p>OSIRIS: Ugh!!!<\/p>\n\n\n\n<p>NARRATOR: With Osiris dead, the gods now had a difficult\ndecision to make: Who would be the next ruler of Egypt? Most of the gods\nthought that Osiris\u2019 son, Horus, was the best choice.<\/p>\n\n\n\n<p>SHU (SIMON YONG): We must give the crown to Horus! After\nall, he is Osiris\u2019 heir. What do you think, Thoth?<\/p>\n\n\n\n<p>THOTH (NORMAN CHEN): I agree, Shu! I believe Horus would\nmake a great king.<\/p>\n\n\n\n<p>SHU: Splendid! \u201cWe shall give the office to Horus!\u201d (214).<\/p>\n\n\n\n<p>THOTH: Excellent! \u201cThat is right a million times!\u201d (214).<\/p>\n\n\n\n<p>NARRATOR: However, one of the gods had other plans.<\/p>\n\n\n\n<p>SETH (CASSANDRA HIBBS): Halt! I am Seth, brother of Osiris\nand god of chaos and storms. My wretched nephew, Horus, has absolutely no\nexperience! He must not be allowed to rule.<\/p>\n\n\n\n<p>HORUS (RAY HUANG): Shut up, uncle! How dare you try \u201cto take\nthe office of my father Osiris away from me!\u201d (216).<\/p>\n\n\n\n<p>SETH: Ha! You are weak, Horus. \u201cI, I am Seth, greatest of\nstrength among the Ennead. For I slay the enemy of Pre every day, standing in\nthe prow of the Bark-of-Millions, and no other god can do it. I should receive\nthe office of Osiris!\u201d (216).<\/p>\n\n\n\n<p>NARRATOR: The stage was set. \u201cThe Contendings of Horus and\nSeth,\u201d a series of epic contests between two deities, was about to take place.<\/p>\n\n\n\n<p>SETH: Come, my nephew! \u201cLet us change ourselves into two\nhippopotamuses and plunge into the depth in the midst of the sea. And he who\nemerges in the course of three whole months, he shall not receive the office\u201d\n(218).<\/p>\n\n\n\n<p>HORUS: Ok, sounds fair to me!<\/p>\n\n\n\n<p>NARRATOR: As the two gods moved swiftly through the waters,\nIsis, Horus\u2019 mother, decided to intervene.<\/p>\n\n\n\n<p>ISIS (AVA KJOS): Oh no! If I don\u2019t do anything, \u201cSeth will\nkill Horus, my son!\u201d (218). I know! I\u2019ll make a harpoon and catch Seth! Then he\ncan\u2019t hurt Horus anymore.<\/p>\n\n\n\n<p>NARRATOR: With these words, Isis took a piece of rope and\ncopper and crafted the deadly tool.<\/p>\n\n\n\n<p>ISIS: I will save you, my son!<\/p>\n\n\n\n<p>HORUS: Ow, mom! You hit me!<\/p>\n\n\n\n<p>ISIS: Whoops, sorry Horus! Let me try again.<\/p>\n\n\n\n<p>SETH: Ugh!!! It is I, Seth. \u201cWhat have I done to you, my\nsister Isis? Call to your weapon to let go of me! I am your maternal brother, O\nIsis!\u201d (219).<\/p>\n\n\n\n<p>NARRATOR: After hearing these words, Isis felt badly for her\nbrother, Seth, and decided to release her harpoon.<\/p>\n\n\n\n<p>HORUS:Hey, mom!\nWhy did you release your harpoon from Seth?<\/p>\n\n\n\n<p>ISIS: He is my brother, Horus. It\u2026 it just didn\u2019t feel right\nto hurt him like that.<\/p>\n\n\n\n<p>NARRATOR: In a fit of anger, Horus raised his knife,\nbeheaded Isis, and hid in a mountain. When the rest of the gods saw this, they\ndecided that Horus must be punished for his actions. They sent Seth to search\nfor Horus, and he eventually found Horus resting under a tree.<\/p>\n\n\n\n<p>SETH: Nephew, how dare you cut off the head of your own\nmother! Your punishment shall be severe.<\/p>\n\n\n\n<p>NARRATOR: With that said, Seth threw Horus onto his back and\npulled out both of Horus\u2019 eyes.<\/p>\n\n\n\n<p>NARRATOR: Seth then buried the eyes under the mountain and\ntold the rest of the deities that he could not find Horus. Luckily, Hathor,\n\u201cMistress of the Southern Sycamore\u201d (219), found Horus crying in a desert.<\/p>\n\n\n\n<p>HATHOR (NICOLE LIU): Horus! Why are you crying? Also, how\u2019s\nhe crying without eyes?<\/p>\n\n\n\n<p>HORUS: Oh Hathor, please help me! Seth just stole both of my\neyes and buried them! I can\u2019t see! I can\u2019t do anything!<\/p>\n\n\n\n<p>HATHOR: Don\u2019t worry! I will find a way to restore your\nvision.<\/p>\n\n\n\n<p>NARRATOR: Hathor quickly caught a gazelle, milked it, and\npoured it into Horus\u2019 empty eye sockets. Miraculously, this completely\nregenerated Horus\u2019 eyes! With his eyes now healed, the battles between Horus\nand Seth continued.<\/p>\n\n\n\n<p>SETH: Bah! I must admit you are persistent, my dear nephew!<\/p>\n\n\n\n<p>HORUS: Oh, you haven\u2019t seen anything yet, uncle!<\/p>\n\n\n\n<p>NARRATOR: The conflict between these two continued for\nanother eighty years, and the deities competed in a variety of different\nevents. However, the rest of the gods eventually decided to ask Osiris himself\nwho should be seated on the throne.<\/p>\n\n\n\n<p>OSIRIS: Uhhg\u2026 can\u2019t a dead man rest in peace?<\/p>\n\n\n\n<p>DEITIES (ALL): Please, Osiris! Please tell us who shall take\nyour place as ruler of Egypt!<\/p>\n\n\n\n<p>OSIRIS: Hmm? \u201cWhy is my son Horus being defrauded when it\nwas I who made you strong? It was I who made barley and emmer to nourish the\ngods, and the cattle after the gods, while no god or goddess was able to do\nit!\u201d (221).<\/p>\n\n\n\n<p>NARRATOR: With these words from Osiris, the contendings were\nfinally over.<\/p>\n\n\n\n<p>SETH: All right, nephew, you win. \u201cLet Horus, son of Isis,\nbe summoned, and let him be given the office of his father Osiris!\u201d (222).<\/p>\n\n\n\n<p>ISIS: My son! \u201cYou are the good King! My heart rejoices that\nyou will brighten the earth with your lustre!\u201d (222).<\/p>\n\n\n\n<p>NARRATOR: <\/p>\n\n\n\n<p>\u201cHorus has risen as Ruler, life, prosperity, health!<\/p>\n\n\n\n<p>The Ennead is in feast, heaven in joy!<\/p>\n\n\n\n<p>They take garlands seeing Horus, son of Isis<\/p>\n\n\n\n<p>Risen as great Ruler of Egypt.<\/p>\n\n\n\n<p>The hearts of the Ennead exult,<\/p>\n\n\n\n<p>The entire land rejoices<\/p>\n\n\n\n<p>As they see Horus, son of Isis<\/p>\n\n\n\n<p>Given the office of his father,<\/p>\n\n\n\n<p>Osiris, lord of Busiris\u201d (223).<\/p>\n\n\n\n<p>LEE: That drama you just heard is based on a story called \u201cThe Contendings of Horus and Seth.\u201d Egyptologists have found bits and pieces of this story from all sorts of places and times. The most complete version of the story we have is from the Chester Beatty Papyrus, which dates to the New Kingdom.<\/p>\n\n\n\n<p>LIU: Horus the Younger also retained his predecessors\u2019 falcon iconography, appearing in the form of a falcon-headed man, often wearing the red and white double crown of Egypt, or the <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:God_Horus_as_a_falcon_wearing_the_Double_Crown_of_Egypt._27th_dynasty._State_Museum_of_Egyptian_Art,_Munich.jpg\"><em>pschent<\/em><\/a>.<sup class=\"modern-footnotes-footnote \" data-mfn=\"8\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-8\">8<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-8\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"8\">Wilkinson, 2003<\/span> This makes sense, \u2018cause Horus <em>did<\/em> become king after the death of his father Osiris, but even more, this emphasized his role as protector of pharaohs and god of kingship.<\/p>\n\n\n\n<p>LEE: This is important, because at this point, Horus had become not only a symbol of the power of kings, but he legitimized the whole idea of divine kingship.<sup class=\"modern-footnotes-footnote \" data-mfn=\"9\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-9\">9<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-9\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"9\">Van Dijk, Jacob. \u201cMyth and Mythmaking in Ancient Egypt.\u201d <em>Civilizations of the Ancient Near East<\/em>, edited by J. M. Sasson, Simon &amp; Schuster, 1995, pp. 1697\u20131708.<\/span> It\u2019s way easier to justify being on the throne when you can say that you got the job from your divine ancestors <em>and<\/em> have their protection. Because the order of succession is hereditary and the gods ruled Egypt before humans did, this also means that the pharaohs were descended from the gods, or in some cases, the reincarnation of Horus himself. Roll that up in one, and no one would dare question your rule.<\/p>\n\n\n\n<p>LIU:\nKeep in mind that Horus the Younger rose to popularity in the New Kingdom,\nwhich came after the collapse of the Old and Middle Kingdom and the chaotic\nIntermediate Periods, where multiple factions struggled for power. Personally,\nI think the evolution of Horus as a god of kingship arose from the necessity of\npreserving a stable centralized power to avoid governmental collapse. <\/p>\n\n\n\n<p>LEE:\nHowever, the importance of the pharaoh extends beyond that. According to Jeff,\nit\u2019s also deeply rooted in ancient Egyptian religion.<\/p>\n\n\n\n<p>NEWMAN: Ancient Egyptian religion\u2014 not getting into how this\nstarted\u2014 but built into the concept of ancient Egyptian religion is the\nnecessity of having a pharaoh. There has to be a living version of Horus ruling\nover everybody, according to their ideology. You can almost call it a\npropaganda, to a certain extent. Almost very built in to their whole religious\nthought is the idea that you have to have a living Horus as king ruling over\nyou, and this is going back to the idea that somebody has to be the sole\nintermediary between the gods and humans. So, most everyday Egyptians probably\nhad, to a certain degree, the concept of needing a pharaoh to have to be a sort\nof intermediary. He was the political king, but he was also the high priest of\nall the temples, including Horus, sort of the sole divine communicator. So, in\nthat aspect, Horus, as the living king, was very necessary to keep cosmic\norder, or <em>ma\u2019at<\/em>, in balance.<\/p>\n\n\n\n<p>LEE:\nPersonally, I think it\u2019s cool to see how there\u2019s this overlap in the necessity\nof Horus in both ancient Egyptian government and religion. The rule of the\npharaoh is responsible for the very state of <em>being<\/em>, for the flooding of the Nile, for the rhythm of the seasons,\nthe rising of the sun&#8230;<\/p>\n\n\n\n<p>LIU: Going back to \u201cThe Contendings of Horus and Seth,\u201d the myth also brought up some underlying worries with hereditary kingship, like \u201cWhat do you do when the successor to the throne has no experience?\u201d and \u201cWhat if the stronger candidate is also the one who assassinated the king to begin with?\u201d or even, \u201cShould the line of kingship be hereditary at all?\u201d<sup class=\"modern-footnotes-footnote \" data-mfn=\"10\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-10\">10<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-10\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"10\">Oden, Robert A., Jr. \u201cThe Contendings of Horus and Seth.\u201d <em>History of Religions<\/em>, vol. 18, no. 4, May 1979, pp. 352\u201369. JStor, <a href=\"https:\/\/www.jstor.org\/stable\/1062192\">https:\/\/www.jstor.org\/stable\/1062192<\/a>.<\/span> More than ever, I feel like this is the reason for the popularity of Horus the Younger and why he persists in the modern mind, because he addressed these crucial issues.<\/p>\n\n\n\n<p>But\nalas, I digress. Hey Philip, what was that you said about divine protection? I\nneed me some of that.<\/p>\n\n\n\n<p>LEE: Well, one of the most important symbols of protection in ancient Egypt was the Eye of Horus. If you remember, in \u201cThe Contendings of Horus and Seth,\u201d Seth punishes Horus for chopping off his mom\u2019s head by pulling out both of Horus\u2019 eyes. Luckily for Horus, the goddess Hathor helps him to restore his eyes. These restored eyes are known by the ancients as \u201c<a href=\"https:\/\/collections.lacma.org\/node\/228604\">wadjet eyes<\/a>,\u201d&nbsp; and these are what was represented by the Eye of Horus symbol.<sup class=\"modern-footnotes-footnote \" data-mfn=\"11\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-11\">11<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-11\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"11\">Pinch, 2002.<\/span><\/p>\n\n\n\n<p>LIU: So these are one of <em>the<\/em> most popular symbols of ancient Egypt. The Eye of Horus looks like a stylized human eye with a long curve and short teardrop coming from its bottom, and it tries to combine features from human eyes and the facial features of a falcon.<sup class=\"modern-footnotes-footnote \" data-mfn=\"12\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-12\">12<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-12\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"12\">Pinch, 2002.<\/span> If you look at coffins from the Old Kingdom, you might be able to see pairs of wadjets painted on them. As symbols of protection, they would protect the dead and provide convenient eyeholes for the dead to look through.<\/p>\n\n\n\n<p>LEE: Another thing I should mention is that after the battles between Horus and Seth, Horus uses his newly restored eyes to revive his father, Osiris, who, as you remember was assassinated. So, the ancient Egyptians also believed the wadjet had healing properties. For example, wadjet eyes were often placed over the incision wounds on mummies to make sure that the dead body would heal and be \u201cwhole.\u201d The ancient Egyptians even prescribed medicine based on the proportions of the wadjet!<sup class=\"modern-footnotes-footnote \" data-mfn=\"13\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-13\">13<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-13\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"13\">Pinch, 2002.<\/span> <\/p>\n\n\n\n<p>LIU: Speaking of proportions, the structure of the wadjet is deeply rooted in fractions. How? Well, in some versions of \u201cThe Contendings of Horus and Seth\u201d, Seth only tears out Horus\u2019 left eye\u2014 which, if you remember from Horus the Elder, is also the moon\u2014 and rips it into six pieces, with each piece representing a <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Oudjat.SVG\">fraction of the Eye of Horus<\/a>: one half, one fourth, one eighth, one sixteenth, one thirty-second, and one sixty-fourth.<sup class=\"modern-footnotes-footnote \" data-mfn=\"14\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-14\">14<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-14\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"14\">Clark, R. T. Rundle. <em>Myth and Symbol in Ancient Egypt<\/em>, London, Thames and Hudson, Ltd. 1959.<\/span><\/p>\n\n\n\n<p>In Egypt, the number of days in a month is equal to thirty. Ancient Egyptians would often report days in terms of fractions of thirty. For example, the seventh day of the month would be written as one fifth times thirty plus one thirtieth times thirty, which is the same as six plus one. If you add up all of the fractions from the Eye of Horus and multiply that by thirty, you get 29.53125 days. This is an incredibly accurate approximation of the number of days in a lunar month, off by only fifty-seven seconds!<sup class=\"modern-footnotes-footnote \" data-mfn=\"15\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-15\">15<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-15\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"15\"> Priskin, Gyula. \u201cThe Eye of Horus and the Synodic Month.\u201d<em> Discussions in Egyptology<\/em>, vol. 53, 2002, pp. 75\u201381.<\/span><\/p>\n\n\n\n<p>LEE:\nCoincidence or science? I think it\u2019s amazing that the ancient Egyptians were\nable to figure out these types of astronomical phenomena with pure math alone.<\/p>\n\n\n\n<p>LIU:\nAnd here I am, struggling to calculate how much to tip after a night out. But\nanyways, the last thing we\u2019re gonna talk about for Pharaonic Egypt is the\nsymbol of Horus the Child, which was an extension of Horus the Younger.<\/p>\n\n\n\n<p>LEE:\nOh, yeah! I remember when I first started doing research on Horus, I tried\nlooking up pictures of him and found a bunch of statues of naked babies\nstanding on crocodiles! Do you know what these mean, Nicole?<\/p>\n\n\n\n<p>LIU: Yeah! So that\u2019s one of the most popular images of baby Horus, aka Horus the Child. In stories where Seth kills Osiris, Isis hides baby Horus in a patch of papyrus on a marsh next to the Nile Delta. These marshes had lots of dangerous animals, such as crocodiles. <\/p>\n\n\n\n<p>The first pharaoh that was connected with Horus the Child was Pepi II, who was depicted as a baby Horus in the lap of his mother.<sup class=\"modern-footnotes-footnote \" data-mfn=\"16\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-16\">16<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-16\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"16\">Pinch, 2002.<\/span> Horus the Child was an extremely popular image for the pharaohs, since the child represents overcoming great danger and obstacles. There are lots of stelae from the New Kingdom that show a baby Horus trampling crocodiles, strangling snakes, and defeating other animals. <sup class=\"modern-footnotes-footnote \" data-mfn=\"17\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-17\">17<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-17\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"17\">Jacquet-Gordon, Helen. \u201cTwo Stelae of Horus-on-the-Crocodiles.\u201d <em>The Brooklyn Museum Annual<\/em>, vol. 7, 1965, JStor, <a href=\"https:\/\/www.jstor.org\/stable\/26457343\">https:\/\/www.jstor.org\/stable\/26457343<\/a>.<\/span> Talk about fearless.<\/p>\n\n\n\n<p>LEE:\nAnd that concludes our overview of Horus in pharaonic Egypt! Again, because of\nEgypt\u2019s vast size and history, it would be difficult for us to cover every\nsingle form of him, so we\u2019re sorry if you don\u2019t hear about your favorite\nversion of Horus.<\/p>\n\n\n\n<p>LIU:\nHowever, there are a few key ideas that are essentially the same across all of\nthe different versions of Horus during this time. First of all, he <em>is<\/em> the main deity of kingship. He was\nseen as the god who united Upper and Lower Egypt and the vanquisher of\ndangerous enemies, such as Seth. These were qualities that the ancient Egyptians\nwanted their pharaohs to embody.<\/p>\n\n\n\n<p>LEE:\nHe was also the source of many popular symbols that spread across Egypt, like\nthe stelae of Horus the Child and the Eye of Horus. These images represented\nstrength and protection and are commonly found in tombs or as amulets.<\/p>\n\n\n\n<p>LIU:\nNow that we\u2019ve established who Horus was during this time, we can start talking\nabout ways in which he\u2019s changed, starting with the arrival of the ancient\nGreeks and Romans all the way up to today. For that, we\u2019ll pass the mic over to\nBecky and Ava. <\/p>\n\n\n\n<p>See\nyou at the end of the episode!<\/p>\n\n\n\n<h4 class=\"wp-block-heading\">Section 3: Horus Through Time\n(20:22)<\/h4>\n\n\n\n<p>KJOS:\nThanks Nicole and Philip for that great introduction on Horus! Moving out of\npharaonic Egypt, Becky and I are here to discuss how Horus has been adapted in\nmore recent years. We will begin with the Ptolemaic Kingdom, when the Greeks\nreigned in Egypt, which began in 323 BCE, after the death of Alexander the\nGreat.<\/p>\n\n\n\n<p>BELISLE: During this era, the Greeks actually misinterpreted Egyptian depictions of Horus the Child and consequently created their own manifestation of Horus, named Harpocrates.<sup class=\"modern-footnotes-footnote \" data-mfn=\"18\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-18\">18<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-18\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"18\">\u201cHarpokrates.\u201d <em>Theoi<\/em>, Theoi Project, <a href=\"https:\/\/www.theoi.com\/Daimon\/Harpokrates.html\">https:\/\/www.theoi.com\/Daimon\/Harpokrates.html<\/a>. <\/span> Basically, what happened was that ancient Egyptians typically portrayed this version of Horus with his finger to his mouth as a symbol of childhood. However, the Greeks assumed that this symbolized silence so Harpocrates was, in the Greek poet Ovid\u2019s words, \u201cthe god who holds his finger to his lips for silence sake.\u201d<sup class=\"modern-footnotes-footnote \" data-mfn=\"19\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-19\">19<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-19\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"19\">Ovid. <em>Metamorphoses<\/em>. Translated by A. D. Melville, OUP Oxford, 1998.<\/span><\/p>\n\n\n\n<p>KJOS: This\nwas one of the first major examples of foreigners taking the ancient Egyptian\nHorus and altering aspects of him before adopting him into their own culture.\nIn this case, the Horus-Harpocrates transformation arose from a\nmisunderstanding of Egyptian religion.<\/p>\n\n\n\n<p>BELISLE: Exactly. They also associated Harpocrates with Hercules because they saw <a href=\"https:\/\/www.brooklynmuseum.org\/opencollection\/objects\/3684\">depictions of Horus the Child overpowering snakes, lions, antelopes, and crocodiles<\/a>, which reminded them of how Hercules apparently strangled two snakes that attacked him as a child.<sup class=\"modern-footnotes-footnote \" data-mfn=\"20\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-20\">20<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-20\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"20\"> Mark, Joshua J. \u201cHorus.\u201d <em>Ancient History Encyclopedia<\/em>, 17 May 2019, <a href=\"http:\/\/www.ancient.eu\/Horus\/\">www.ancient.eu\/Horus\/<\/a><\/span><\/p>\n\n\n\n<p>KJOS: The Greeks also adapted Egyptian gods by naming them with the Egyptian term and the term for a comparable Greek god. The Greek historian, Herodotus, actually referred to Horus as Horus-Apollo in his writings because he wanted his Greek audience to know that Horus was the Egyptian version of Apollo, the Greek god of the sun, similar to how Horus was initially god of the sun.<sup class=\"modern-footnotes-footnote \" data-mfn=\"21\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-21\">21<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-21\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"21\">Lattimore, Richmond. \u201cHerodotus and the Names of Egyptian Gods.\u201d <em>Classical Philology<\/em>, vol. 34, no. 4, 1939, 357\u2013365. JSTOR, <a href=\"http:\/\/www.jstor.org\/stable\/264098\">www.jstor.org\/stable\/264098<\/a>.<\/span>Once again, we have a foreign country taking Horus and fitting him into their own culture. I mean Horus and Apollo really only have the sun in common and are rather different. Equating the two and suggesting Horus is the Egyptian translation for Apollo really shows the Greeks\u2019 ethnocentrism. <\/p>\n\n\n\n<p>BELISLE: Over time, these little adjustments to Horus as he is passed between cultures really build up. Jumping forward a little bit to when Christianity began to gain popularity\u2026 The Cult of Isis was widely spread in both Greece and Rome, and it was considered the biggest threat to the new religion. During this time, Horus was often depicted in the form of Horus the Child with his mother Isis.<sup class=\"modern-footnotes-footnote \" data-mfn=\"22\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-22\">22<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-22\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"22\">\u201cIsis, Horus and the Madonna.\u201d <em>Way of Life Literature<\/em>, 14 Sept. 2010, <a href=\"http:\/\/www.wayoflife.org\/reports\/iss_horus_madonna.html\">www.wayoflife.org\/reports\/iss_horus_madonna.html<\/a>.<\/span> A lot of people today argue that these depictions led to the renderings of Madonna and Child.<\/p>\n\n\n\n<p>KJOS: That\u2019s a really interesting point. There certainly are clear similarities between the images of <a href=\"https:\/\/www.metmuseum.org\/art\/collection\/search\/548310\">Isis and Horus<\/a> and the images of<a href=\"https:\/\/www.metmuseum.org\/art\/collection\/search\/466589\"> Mary and Jesus<\/a>. I mean, the way the child rests on the mother\u2019s arm is mostly the same in both the ancient Egyptian statues and the Madonna and Child paintings, and I think that is pretty strong evidence for this theory.<sup class=\"modern-footnotes-footnote \" data-mfn=\"23\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-23\">23<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-23\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"23\">Hall, Emma Swan. \u201cHarpocrates and Other Child Deities in Ancient Egyptian Sculpture.\u201d <em>Journal of the American Research Center in Egypt<\/em>, vol. 14, 1977, 55\u201358. JSTOR, www.jstor.org\/stable\/40000367.<\/span> In both images, the child is typically sitting on the lap of the mother with his back against one of her arms, and in a lot of renderings, the mother has her other hand to her chest. <\/p>\n\n\n\n<p>It\u2019s\npossible that early Christians were influenced by the image of Isis and Horus\nin the portrayal of Madonna and Child due to the ubiquity of the Cult of Isis.\nHowever, this is just our speculation. If you\u2019re interested in a more\nconclusive analysis of Isis and Horus\u2019 influence in the depictions of Madonna\nand Child, check out the 5th episode of Season 1, \u201cLike a Virgin,\u201d in this\nseries for more information.<\/p>\n\n\n\n<p>BELISLE: Yeah, it\u2019s easy to see how that theory arose. Although a lot of Christians would consider the idea heretical, some scholars have gone as far as to argue that Christianity was developed entirely from Egyptian mythology. For instance, Horus\u2019 father, Osiris, was absent, similar to that of Jesus, and he had a stepfather Geb who can be compared to Joseph. Horus was born because his mother resurrected his father\u2019s penis to conceive the child. And since Horus represents the living pharaoh and Osiris, the dead pharaoh, one can almost equate Horus and Osiris into one being who was resurrected, like Jesus.<sup class=\"modern-footnotes-footnote \" data-mfn=\"24\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-24\">24<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-24\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"24\">SonnenKlar. \u201cSeeking Hard Evidence For The Similarity Of The Horus And Jesus Myths.\u201d <em>Richard Dawkins Foundation<\/em>, Center for Inquiry, 10 Apr. 2014, <a href=\"https:\/\/www.richarddawkins.net\/2014\/04\/seeking-hard-evidence-for-the-similarity-of-the-horus-and-jesus-myths\/\">https:\/\/www.richarddawkins.net\/2014\/04\/seeking-hard-evidence-for-the-similarity-of-the-horus-and-jesus-myths\/<\/a>.<\/span> Jeff can offer insight into the plausibility of this theory.<\/p>\n\n\n\n<p>NEWMAN: Christianity <em>is<\/em>\nan ancient Near Eastern religion and because it is that\u2014 and it was born in the\nancient Near East\u2014 it tends to adopt a lot of stories, a lot of themes that had\nbeen floating around the ancient Near East that had been floating around for\nthree thousand, four thousand years.<\/p>\n\n\n\n<p>KJOS: Jeff\nis right that unfortunately we cannot currently prove or disprove this theory\nbased on evidence. If it\u2019s true that the story of Horus eventually evolved into\nthe story of Jesus\u2014 and I\u2019d like to emphasize that this is just one theory\u2014\nthen that would explain why we don\u2019t really see Horus himself as a religious\nfigure today. Essentially, his story was altered so much that he\u2019s no longer\nrecognizable. But, in a way, it could be argued that Horus is still being\nworshipped through the worship of Jesus, even though he\u2019s been changed\ndrastically through the years and as he\u2019s crossed various cultural boundaries. <\/p>\n\n\n\n<p>BELISLE: That\u2019s true, but I\u2019d like to point out that there are some people today who still worship Horus. There\u2019s a modern day religion called the Kemetic Orthodoxy, which is basically a modern day revival of ancient Egyptian mythology. I looked at their various temples and shrines and apparently there\u2019s one located in Germany that serves the god Heru-sa-Aset.<sup class=\"modern-footnotes-footnote \" data-mfn=\"25\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-25\">25<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-25\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"25\">\u201cTemples and Shrines.\u201d <em>Kemetic Orthodoxy<\/em>, <a href=\"http:\/\/www.kemet.org\/shrines\">www.kemet.org\/shrines<\/a>.<\/span>This is actually one of the many manifestations of the god Horus from ancient Egyptian times. <\/p>\n\n\n\n<p>KJOS: That\u2019s\nreally interesting, but we have to remember that it\u2019s a modern revival of an\nancient tradition. Essentially, the fact that they worship a manifestation of\nHorus from ancient Egypt does not mean that he didn\u2019t change. I think it\u2019s\nactually the opposite\u2014 he changed so much over time that people felt like he,\nalong with the other gods of ancient Egypt, were lost and then they made a\ndecision to bring them back. But we also have to remember that this is only a\ntiny of percentage of people in the world today. I think it\u2019s safe to say that\nin our society, it\u2019s pretty uncommon to see people who worship Horus directly. <\/p>\n\n\n\n<p>BELISLE:\nSo, now that we\u2019ve established that Horus is no longer as commonly worshipped\nas he once was, why do we still care about him?<\/p>\n\n\n\n<p>KJOS: Well, one way that he still pops up in our culture is actually through multiforms, which, as the name suggests, are different forms of the same story. If you remember the \u201cContendings of Horus and Seth\u201d\u2014 which Philip and Nicole talked about earlier\u2014 <em>The Lion King<\/em> is actually one of its multiforms!<sup class=\"modern-footnotes-footnote \" data-mfn=\"26\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-26\">26<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-26\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"26\"><em>The Lion King<\/em>. Directed by Rob Minkoff and Roger Allers. Walt Disney Pictures, 1994.<\/span> I had no idea before I began researching for this podcast, but it makes complete sense if you think about it. Scar plays the role of the evil uncle, who, like Seth, kills his brother, and tries to take the throne. Simba plays the same role as Horus\u2014 the heir who is trying to take his rightful place as king. <\/p>\n\n\n\n<p>BELISLE:&nbsp; I can think of a couple more multiforms of\nthat story too, like <em>Hamlet<\/em> and <em>Prince Caspian <\/em>from <em>The Chronicles of Narnia<\/em>.<\/p>\n\n\n\n<p>On another note, I\u2019d actually like to transition a bit and talk some about the Eye of Horus because I think that it shows up in a lot of interesting ways in current society as well. For instance, the airline company, Airmalta, actually posted a travel blog which talks about these colorful boats called the <a href=\"https:\/\/en.wikipedia.org\/wiki\/Luzzu#\/media\/File:Malta_13_dhajsa.jpg\">Maltese Luzzu.<\/a><sup class=\"modern-footnotes-footnote \" data-mfn=\"27\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-27\">27<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-27\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"27\">Sabine. \u201cMaltese Luzzu: A Tradition Surrounded by Superstition.\u201d <em>Airmalta<\/em>, 30 July 2015, <a href=\"https:\/\/www.airmalta.com\/destinations\/malta\/blog\/detail\/maltese-luzzu\">https:\/\/www.airmalta.com\/destinations\/malta\/blog\/detail\/maltese-luzzu<\/a>.<\/span> They\u2019re used by fishermen and actually have the Eye of Horus engraved at the front of the boats for protection at sea. I think it\u2019s interesting that Horus himself has changed so much through the years but the Eye of Horus is still being used for its protective purpose. <\/p>\n\n\n\n<p>KJOS:\nIt\u2019s funny; the Eye of Horus pretty much looks the same today as it did back in\nancient Egypt, but I think the meaning has changed a lot through the years. I\nsee it pretty frequently on the internet, jewelry, tattoos, and even in <a href=\"https:\/\/i.ytimg.com\/vi\/0KSOMA3QBU0\/maxresdefault.jpg\">Katy Perry\u2019s \u201cDark Horse\u201d<\/a> music video. But it\u2019s typically sold more as a tourist item\nor fashion accessory than a means of protection. I think it\u2019s a little sad\nactually. We\u2019ve kind of adopted this symbol into our culture that was of\nextreme importance to the ancient Egyptians and we casually wear it as a\nfashion accessory. <\/p>\n\n\n\n<p>BELISLE:\nThat <em>is<\/em> sad. I think most people\ndon\u2019t even know the original meaning behind the Eye of Horus or about Horus\nhimself. <\/p>\n\n\n\n<p>KJOS: Jeff\nactually mentioned a similar thing\u2026<\/p>\n\n\n\n<p>NEWMAN: As for its significance today, I know it\u2019s a very\npopular symbol. I see it tattooed on people all over the place in UCLA. I\nwonder how much they actually know about what they have on themselves, \u2018cause\nas you guys know, it\u2019s a very complicated symbol. There\u2019s a lot of deep meaning\nto it, there\u2019s a lot of different meanings to it. But it remains important to\nthis day. People love to invoke that image, it\u2019s sort of the classic image that\nyou get of ancient Egypt, sort of the big eye with the paint coming off the\nside of it.<\/p>\n\n\n\n<p>KJOS: I\nwas curious about this so I decided to do some asking around. I found that, of\nthe 10 or so family members and friends that I asked, everyone had seen the\nsymbol of the Eye of Horus before, about half knew what it was called, but only\none person knew that it represents protection and health. I think that this is\na good example of Western culture adopting something we like from another\nculture but leaving behind the parts that conflict with our views. No one\nreally has a problem wearing a fun Egyptian necklace, but I think a lot of\npeople would be uncomfortable with wearing a magical \u201cpagan\u201d symbol. So we just\ndon\u2019t talk about its cultural significance and lose the meaning behind it. <\/p>\n\n\n\n<p>BELISLE:\nUnfortunately, that kind of thing has been going on since the Greeks and Romans\nstarted exploring Egypt. Going back to what we talked about earlier\u2026 the Greeks\nadopted Horus into their culture as Harpocrates but, in doing so, completely\nchanged his meaning. And it\u2019s likely that the same was done with the images of\nMadonna and Child when Christianity rose in popularity. Every culture takes the\nparts they like from Egyptian mythology and the rest is either lost or altered\nso that it\u2019s considered culturally appropriate. <\/p>\n\n\n\n<p>KJOS: The\ncommercialization of ancient Egyptian culture is even prevalent in Egypt,\nespecially at the <a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Edfu_Temple_Inside.jpg\">Temple of Horus in Edfu<\/a>. Although the temple was constructed during\nthe Ptolemaic period, the period of Greece\u2019s reign in Egypt, they stylistically\narchaized the temple to better match what they perceived an Egyptian temple was\nsupposed to look like. Jeff will now elaborate on the history and impact of the\ntemple.<\/p>\n\n\n\n<p>NEWMAN: It\u2019s just a time period when things get super\ninternational. Egypt is now being conquered by different people. It\u2019s not being\nruled by pharaohs that are from Egypt, but a lot of the myths, a lot of the\niconography, gets preserved very well and very accurately. In fact, if it weren\u2019t\nfor temples like the Edfu temple, we wouldn\u2019t know half as much of what we know\nabout Horus.<\/p>\n\n\n\n<p>KJOS: As Jeff said, the temple is actually very accurate and today, it\u2019s known as a very well-preserved example of ancient Egyptian temples. Sadly, the temple is now surrounded by shops for tourists, who typically do not know the full story of the temple and that it is only an imitation of true ancient Egyptian architecture and religion.<sup class=\"modern-footnotes-footnote \" data-mfn=\"28\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-28\">28<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-28\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"28\">\u201cTemple of Horus.\u201d <em>Lonely Planet<\/em>, <a href=\"https:\/\/www.lonelyplanet.com\/egypt\/edfu\/attractions\/temple-of-horus\/a\/poi-sig\/1073702\/1298044\">https:\/\/www.lonelyplanet.com\/egypt\/edfu\/attractions\/temple-of-horus\/a\/poi-sig\/1073702\/1298044<\/a>. <\/span> Becky and I actually got the chance to head over to UCLA Special Collections and take a look at some old photos of the temple. <\/p>\n\n\n\n<p>KJOS: I\u2019m here with Becky in UCLA Special Collections,<sup class=\"modern-footnotes-footnote \" data-mfn=\"29\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-29\">29<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-29\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"29\">Beato, Antonio. <em>Photograph Album of Antiquities of Egypt<\/em>, vol. 2, 1887. UCLA Library Special Collections, 094\/ 186 [Barcode:H0000139097].<\/span> and we\u2019re looking at an old photo book, which has a bunch of pictures of the Temple of Edfu.<\/p>\n\n\n\n<p>BELISLE:\nThe book is called <em>Photograph Album of\nAntiquities of Egypt<\/em> and it\u2019s by Antonio Beato and I see here it was made\nin 1887.<\/p>\n\n\n\n<p>KJOS: Looking\nat the pictures of the temple, it\u2019s really interesting how you can see that the\nwalls look all charred and black, and this actually happened because when\nChristians came into Egypt, they burnt a lot of the temples for the Egyptian\ngods.<\/p>\n\n\n\n<p>BELISLE:\nYeah, someone committed arson and it permanently blackened all the ceilings,\nand another group of Christians also attempted to ruin the relief on the\noutside of the temple here.<\/p>\n\n\n\n<p>KJOS: This\nis really interesting because, going back to what we were talking about\nearlier, Christianity did adopt a lot of ideas from Egyptian religion. We\ntalked about how a lot of people think that the concept of the Virgin Mary and\nJesus was based on Horus and Isis. However, they clearly hated the practice of\nEgyptian religion and tried to abolish it by destroying a bunch of the sacred\ntemples. <\/p>\n\n\n\n<p>BELISLE:\nA lot of this occurred when non-Christian worship was banned in 391 CE. Let\u2019s\nhead back to the studio and talk about why this kind of thing happened. <\/p>\n\n\n\n<p>I think this type of behavior occurs because ancient Egypt is viewed as such a foreign and almost mystical place. Because of this, I think that Western cultures tend to feel justified in taking parts of their religion, such as Horus and the Eye of Horus, and just adapting it to their culture. In his book <em>Orientalism<\/em>, Edward Said talks about this pattern of Western cultures basing their view of Middle East off of romanticized images and therefore feeling superior and entitled to parts of their culture.<sup class=\"modern-footnotes-footnote \" data-mfn=\"30\" data-mfn-post-scope=\"00000000000001880000000000000000_133\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000001880000000000000000_133-30\">30<\/a><\/sup><span id=\"mfn-content-00000000000001880000000000000000_133-30\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"30\">Said, Edward W. <em>Orientalism<\/em>. New York: Pantheon Books, 1978.<\/span> There\u2019s a huge \u201cUs\u201d vs. \u201cThem\u201d dynamic going on\u2026 we tend to look down on polytheistic practices and seemingly absurd beliefs of the ancient Egyptians because, of course, we know better than to actually believe in a god like Horus. However, we still feel like it\u2019s okay to take the parts that we like from their religion and completely commercialize them or \u201cimprove upon them,\u201d as we like to think.&nbsp; <\/p>\n\n\n\n<p>KJOS: And\nthat concludes this episode of <em>Now As\nThen<\/em>. Nicole and Philip will be joining us again to summarize what we\u2019ve\nlearned.<\/p>\n\n\n\n<h4 class=\"wp-block-heading\">Section\n4: Conclusion (33:30)<\/h4>\n\n\n\n<p>LEE:\nFirst, we learned that Horus, even in pharaonic Egypt, existed in numerous\nforms. His two most prominent ones were Horus the Elder, who was god of the\nsky, and Horus the Younger, god and protector of kingship. \u201cThe Contendings of\nHorus and Seth\u201d, the myth in which he is featured most prominently, addressed\nissues in hereditary kingship, even as it legitimized the authority of pharaohs\nas a form of government.<\/p>\n\n\n\n<p>KJOS: Second,\nwe learned that after pharaonic Egypt, Horus continued to change as he was\nadopted by the Greeks as Harpocrates and possibly even Christianity as a\nprecursor to Jesus. In the modern day, we know him as a popular symbol of\nEgypt, where he\u2019s been commercialized with tattoos and jewelry being the most\ncommon. Meanwhile, the multiforms of \u201cThe Contendings of Horus and Seth,\u201d\nappear to us today in literature and movies, such as <em>The Lion King<\/em>.<\/p>\n\n\n\n<p>Thus,\nwe see that, through time, Horus&#8217; role has progressed from an important god of\nkingship and protection in ancient Egyptian religion to a figure with varying\nattributes depending on the cultures who appropriated him and now, as a popular\nsymbol of Egypt.<\/p>\n\n\n\n<p>BELISLE:\nBut what does this mean for us? We need to be aware of the impacts of\nOrientalist and ethnocentric adaptations of cultures, both ancient and current,\nbecause they affect the way we view other peoples and interact with one\nanother. We should acknowledge our biases when exploring other people\u2019s\nreligions and lifestyles, because they can lead to negative or inaccurate\nrepresentations of cultures that persist for generations. We also should\nappreciate multiforms and strive to know more about their origins, which are\nresponsible for a good portion of the media we consume. In doing so, they can\nhelp unite people cross culturally, as well as remind us of the ongoing\ninfluence of ancient civilizations in our daily lives.<\/p>\n\n\n\n<p>KJOS: Before\nwe go, we\u2019d like take a moment to acknowledge everyone who helped us in the\nmaking of this episode. First, we\u2019d like to thank Jeff Newman for joining us\nand offering his expertise in the interview. It was a pleasure to hear your\nthoughts.<\/p>\n\n\n\n<p>BELISLE:\nWe\u2019d also like to thank library liaisons Simon Lee for helping us navigate the\nYoung Research Library and Courtney Jacobs for providing us with access to\nSpecial Collections. Many thanks to Deidre Whitmore and Tom Barbelotti for\nteaching us how to use recording equipment and for troubleshooting along the\nway.<\/p>\n\n\n\n<p>LEE:\nA special thanks also goes out to our voice actors in our skit for the\n\u201cContendings of Horus and Seth\u201d: Cassandra Hibbs for her role as Narrator and\nSeth, Richard Cervantes as Osiris, Ray Huang as Horus, Simon Yong as Shu, and\nNorman Chen as Thoth.<\/p>\n\n\n\n<p>LIU:\nLast but not least, we\u2019d like to extend our gratitude toward our instructor\nRobyn Price for inspiring us to explore ancient Egypt and encouraging us to\nthink critically about the influence of the past on the present. And of course,\nthanks to you, the listener, for being such a wonderful audience and tuning in\nto our podcast!<\/p>\n\n\n\n<p>BELISLE:\nThis is Becky,<\/p>\n\n\n\n<p>KJOS: Ava,<\/p>\n\n\n\n<p>LEE:\nPhilip,<\/p>\n\n\n\n<p>LIU: and Nicole. We hope you learned a lot and continue listening to future episodes of <em>Now as Then<\/em>! Bye!<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Works cited<\/h2>\n\n\n\n<p>Beato, Antonio. <em>Photograph Album of Antiquities of Egypt<\/em>, vol. 2, 1887. UCLA Library Special Collections, 094\/ 186 [Barcode:H0000139097].<\/p>\n\n\n\n<p>Cialowicz, Krzysztof M., et al. <em>Tell el-Farkha I: Excavations 1998-2011<\/em>, Krak\u00f3w : Institute of\nArchaeology, Jagiellonian University, 2012.<\/p>\n\n\n\n<p>Clark, R. T. Rundle. <em>Myth\nand Symbol in Ancient Egypt<\/em>, London, Thames and Hudson, Ltd. 1959.<\/p>\n\n\n\n<p>Gilula, Mordechai. \u201cCoffin Texts Spell 148.\u201d <em>The Journal of Egyptian Archaeology<\/em>, vol. 57, 1971, 14\u201319.<\/p>\n\n\n\n<p>Hall, Emma Swan. \u201cHarpocrates and Other Child Deities in Ancient Egyptian Sculpture.\u201d <em>Journal of the American Research Center in Egypt<\/em>, vol. 14, 1977, 55\u201358. JSTOR, <a href=\"http:\/\/www.jstor.org\/stable\/40000367\">www.jstor.org\/stable\/40000367<\/a>.<\/p>\n\n\n\n<p>\u201cHarpokrates.\u201d <em>Theoi<\/em>,\nTheoi Project, <a href=\"https:\/\/www.theoi.com\/Daimon\/Harpokrates.html\">https:\/\/www.theoi.com\/Daimon\/Harpokrates.html<\/a><\/p>\n\n\n\n<p>\u201cIsis, Horus and the Madonna.\u201d <em>Way of Life Literature<\/em>, 14 Sept. 2010, <a href=\"http:\/\/www.wayoflife.org\/reports\/iss_horus_madonna.html\">www.wayoflife.org\/reports\/iss_horus_madonna.html<\/a>.<\/p>\n\n\n\n<p>Jacquet-Gordon, Helen. \u201cTwo Stelae of Horus-on-the-Crocodiles.\u201d\n<em>The Brooklyn Museum Annual<\/em>, vol. 7,\n1965, JStor, <a href=\"https:\/\/www.jstor.org\/stable\/26457343\">https:\/\/www.jstor.org\/stable\/26457343<\/a>.<\/p>\n\n\n\n<p>Lattimore, Richmond. \u201cHerodotus and the Names of Egyptian Gods.\u201d<em> Classical Philology<\/em>, vol. 34, no. 4, 1939, 357\u2013365. JSTOR, <a href=\"http:\/\/www.jstor.org\/stable\/264098\">www.jstor.org\/stable\/264098<\/a>.<\/p>\n\n\n\n<p>Lichtheim, Miriam. \u201cHorus and Seth.\u201d <em>Ancient Egyptian Literature, Volume II: The New Kingdom<\/em>, First ed., University of California Press, 2006, 214\u2013223. <\/p>\n\n\n\n<p>Mark, Joshua J. \u201cHorus.\u201d<em>\nAncient History Encyclopedia<\/em>, 17 May 2019, <a href=\"http:\/\/www.ancient.eu\/Horus\/\">www.ancient.eu\/Horus\/<\/a>.<\/p>\n\n\n\n<p>Oden, Robert A., Jr. \u201cThe Contendings of Horus and Seth.\u201d <em>History of Religions<\/em>, vol. 18, no. 4, May 1979,  352\u201369. JSTOR, <a href=\"https:\/\/www.jstor.org\/stable\/1062192\">https:\/\/www.jstor.org\/stable\/1062192<\/a>.<\/p>\n\n\n\n<p>Ovid. <em>Metamorphoses<\/em>.\nTranslated by A. D. Melville, OUP Oxford, 1998.<\/p>\n\n\n\n<p>Pinch, Geraldine. <em>Handbook\nof Egyptian Mythology<\/em>, ABC-CLIO, 2002.<\/p>\n\n\n\n<p>Priskin, Gyula. \u201cThe Eye of Horus and the Synodic Month.\u201d <em>Discussions in Egyptology<\/em>, vol. 53, 2002, 75\u201381.<\/p>\n\n\n\n<p>Sabine. \u201cMaltese Luzzu: A Tradition Surrounded by\nSuperstition.\u201d <em>Airmalta<\/em>, 30 July\n2015, <a href=\"https:\/\/www.airmalta.com\/destinations\/malta\/blog\/detail\/maltese-luzzu\">https:\/\/www.airmalta.com\/destinations\/malta\/blog\/detail\/maltese-luzzu<\/a>.<\/p>\n\n\n\n<p>Said, Edward W. <em>Orientalism<\/em>.\nNew York: Pantheon Books, 1978.<\/p>\n\n\n\n<p>SonnenKlar. \u201cSeeking Hard Evidence For The Similarity Of The\nHorus And Jesus Myths.\u201d <em>Richard Dawkins\nFoundation<\/em>, Center for Inquiry, 10 Apr. 2014, <a href=\"https:\/\/www.richarddawkins.net\/2014\/04\/seeking-hard-evidence-for-the-similarity-of-the-horus-and-jesus-myths\/\">https:\/\/www.richarddawkins.net\/2014\/04\/seeking-hard-evidence-for-the-similarity-of-the-horus-and-jesus-myths\/<\/a>.<\/p>\n\n\n\n<p>\u201cTemples and Shrines.\u201d <em>Kemetic\nOrthodoxy<\/em>, <a href=\"http:\/\/www.kemet.org\/shrines\">www.kemet.org\/shrines<\/a>.<\/p>\n\n\n\n<p>\u201cTemple of Horus.\u201d <em>Lonely\nPlanet<\/em>, https:\/\/www.lonelyplanet.com\/egypt\/edfu\/attractions\/temple-of-horus\/a\/poi-sig\/1073702\/1298044.<\/p>\n\n\n\n<p><em>The\nLion King<\/em>. Directed by Rob Minkoff and Roger\nAllers. Walt Disney Pictures, 1994.<\/p>\n\n\n\n<p>Van Dijk, Jacob. \u201cMyth and Mythmaking in Ancient Egypt.\u201d <em>Civilizations of the Ancient Near East<\/em>, edited by J. M. Sasson, Simon &amp; Schuster, 1995, 1697\u20131708.<\/p>\n\n\n\n<p>Wilkinson, Richard H.<em>\nThe Complete Gods and Goddesses of Ancient Egypt<\/em>, New York, Thames and\nHudson, 2003.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Music &amp; Sound Effects<\/strong><\/h3>\n\n\n\n<p>Music\nand Sound Effects from <a href=\"https:\/\/www.zapsplat.com\/license-type\/standard-license\/\">https:\/\/www.zapsplat.com\/license-type\/standard-license\/<\/a><\/p>\n\n\n\n<p>Additional\nSound Effects from\nhttp:\/\/soundbible.com\/royalty-free-sounds-1.html#creativecommonssounds<\/p>\n\n\n\n<p>\u201cChinese Gong,\u201d \u201cHeavy Wind Rain,\u201d and \u201cJust Born Baby\u201d by\nDaniel Simon<\/p>\n\n\n\n<p>\u201cFire Burning\u201d by JaBa<\/p>\n\n\n\n<p>\u201cGun Battle Sound\u201d by ReamProductions<\/p>\n\n\n\n<p>\u201cLion Growling,\u201d \u201cOcean Waves,\u201d \u201cStab,\u201d \u201cSquishy 2,\u201d and \u201cTa\nDa\u201d by Mike Koenig<\/p>\n\n\n\n<p>\u201cSports Crowd\u201d by GoGo<\/p>\n\n\n\n<h3 class=\"wp-block-heading\"><strong>Supplementary Images<\/strong><\/h3>\n\n\n\n<p>Excavation\nat Tell el-Farkha:<\/p>\n\n\n\n<p><a href=\"https:\/\/www.meretsegerbooks.com\/pages\/books\/M6841\/cialowicz-krzysztof-m-chlodnicki-marek-maczynska-a-jucha-mariusz-a\/tell-el-farkha-i-excavations-1998-2011\">https:\/\/www.meretsegerbooks.com\/pages\/books\/M6841\/cialowicz-krzysztof-m-chlodnicki-marek-maczynska-a-jucha-mariusz-a\/tell-el-farkha-i-excavations-1998-2011<\/a><\/p>\n\n\n\n<p>Khafre\nStatue:<\/p>\n\n\n\n<p><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Khafre_Enthroned,_side_view.JPG\">https:\/\/commons.wikimedia.org\/wiki\/File:Khafre_Enthroned,_side_view.JPG<\/a><\/p>\n\n\n\n<p>Horus\nFalcon With Pschent:<\/p>\n\n\n\n<p><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:God_Horus_as_a_falcon_wearing_the_Double_Crown_of_Egypt._27th_dynasty._State_Museum_of_Egyptian_Art,_Munich.jpg\">https:\/\/commons.wikimedia.org\/wiki\/File:God_Horus_as_a_falcon_wearing_the_Double_Crown_of_Egypt._27th_dynasty._State_Museum_of_Egyptian_Art,_Munich.jpg<\/a><\/p>\n\n\n\n<p>Eye\nof Horus Amulet:<\/p>\n\n\n\n<p><a href=\"https:\/\/collections.lacma.org\/node\/228604\">https:\/\/collections.lacma.org\/node\/228604<\/a><\/p>\n\n\n\n<p>Eye\nof Horus Fractions:<\/p>\n\n\n\n<p><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Oudjat.SVG\">https:\/\/commons.wikimedia.org\/wiki\/File:Oudjat.SVG<\/a><\/p>\n\n\n\n<p>Horus\non Crocodiles:<\/p>\n\n\n\n<p><a href=\"https:\/\/www.brooklynmuseum.org\/opencollection\/objects\/3684\">https:\/\/www.brooklynmuseum.org\/opencollection\/objects\/3684<\/a><\/p>\n\n\n\n<p>Isis\nand Horus:<\/p>\n\n\n\n<p><a href=\"https:\/\/www.metmuseum.org\/art\/collection\/search\/548310\">https:\/\/www.metmuseum.org\/art\/collection\/search\/548310<\/a><\/p>\n\n\n\n<p>Mary\nand Jesus:<\/p>\n\n\n\n<p><a href=\"https:\/\/www.metmuseum.org\/art\/collection\/search\/466589\">https:\/\/www.metmuseum.org\/art\/collection\/search\/466589<\/a><\/p>\n\n\n\n<p>Maltese\nLuzzu:<\/p>\n\n\n\n<p><a href=\"https:\/\/en.wikipedia.org\/wiki\/Luzzu#\/media\/File:Malta_13_dhajsa.jpg\">https:\/\/en.wikipedia.org\/wiki\/Luzzu#\/media\/File:Malta_13_dhajsa.jpg<\/a><\/p>\n\n\n\n<p>Katy\nPerry\u2019s \u201cDark Horse\u201d:<\/p>\n\n\n\n<p><a href=\"https:\/\/i.ytimg.com\/vi\/0KSOMA3QBU0\/maxresdefault.jpg\">https:\/\/i.ytimg.com\/vi\/0KSOMA3QBU0\/maxresdefault.jpg<\/a><\/p>\n\n\n\n<p>The\nTemple of Horus at Edfu:<\/p>\n\n\n\n<p><a href=\"https:\/\/commons.wikimedia.org\/wiki\/File:Edfu_Temple_Inside.jpg\">https:\/\/commons.wikimedia.org\/wiki\/File:Edfu_Temple_Inside.jpg<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Hello Egyptophiles! Ever wondered what the Egyptian eye really means? What exactly does it have to do with power and kingship? And who is Horus anyways? In this episode, we\u2019re introducing you to Horus and<span class=\"more-button\"><a href=\"http:\/\/dal.ucla.edu\/robynprice\/2019\/06\/07\/episode-4-falcons-pharaohs\/\" class=\"more-link\">Continue reading<span class=\"screen-reader-text\">Season 1 Episode 4: Falcons &#038; Pharaohs<\/span><i class=\"fa fa-angle-right\" aria-hidden=\"true\"><\/i><\/a><\/span><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,5],"tags":[],"class_list":["post-133","post","type-post","status-publish","format-standard","hentry","category-now-as-then","category-podcasts"],"_links":{"self":[{"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/posts\/133","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/comments?post=133"}],"version-history":[{"count":5,"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/posts\/133\/revisions"}],"predecessor-version":[{"id":342,"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/posts\/133\/revisions\/342"}],"wp:attachment":[{"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/media?parent=133"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/categories?post=133"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/dal.ucla.edu\/robynprice\/wp-json\/wp\/v2\/tags?post=133"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}