"discoloration of the corpse after embalming. Anubis is associated with Wepwawet (also called Upuaut), another Egyptian god portrayed with a dog's head or in canine form, but with grey or white fur. Historians assume that the two figures were eventually combined. Anubis' female counterpart is Anput. His daughter is the serpent goddess Kebechet. Anubis' name ""jnpw"" was possibly pronounced [a.ˈna.pʰa], based on Coptic ""Anoup"" and the Akkadian transcription in the name <ri-a-na-pa> ""Reanapa"" that appears in Amarna letter EA 315. However, this transcription may also be interpreted as ""rˁ-nfr"", a name similar to that of Prince Ranefer of the Fourth"
"jackal laying down with a feather. Probably the most notable example is that of the triad of Menkaure, Hathor and Anput. She was occasionally depicted as a woman with the head of a jackal, but this is very rare. Anput is a female counterpart of the god Anubis. She is also a goddess of the seventeenth nome of Upper Egypt. She is also considered the protector of Osiris' body. Anput Anput is a goddess in ancient Egyptian religion. Her name is also rendered Anupet, Input, Inpewt and Yineput. Her name is written in hieroglyphs as ""inpwt"". Her name is the"
"this, and the similarity of the jackal to the wolf, Wepwawet became associated with Anubis, a deity that was worshiped in Asyut, eventually being considered his son. Seen as a jackal, he also was said to be Set's son. Consequently, Wepwawet often is confused with Anubis. This deity appears in the Temple of Seti I at Abydos. In later Egyptian art, Wepwawet was depicted as a wolf or a jackal, or as a man with the head of a wolf or a jackal. Even when considered a jackal, Wepwawet usually was shown with grey, or white fur, reflecting his lupine"
"the wearer from magical harm. It is known to be stronger than Ramuthra. Jabor (jay-bor), a greater djinni in the service of Simon Lovelace, is introduced and ultimately destroyed in ""The Amulet of Samarkand"". A powerful Djinni, his preferred form is that of a tall red-skinned man with the head of a jackal, reminiscent of Anubis, Egyptian god in charge of guarding the dead. He previously worked at the temple in Ombos Egypt, where he devoured human sacrifices. He speaks rarely, as well as relies on brute strength and violence, often disregarding injury to himself. Bartimaeus describes him as ""moronically"
"Babylonian national god Marduk, the scribal god Nabu, and the Assyrian national god Ashur. In Egyptian history, the snake occupies a primary role with the Nile cobra adorning the crown of the pharaoh in ancient times. It was worshipped as one of the gods and was also used for sinister purposes: murder of an adversary and ritual suicide (Cleopatra). The ouroboros was a well-known ancient Egyptian symbol of a serpent swallowing its own tail. The precursor to the ouroboros was the ""Many-Faced"", a serpent with five heads, who, according to the Amduat, the oldest surviving Book of the Afterlife, was"
"– particularly with Set in his form as Sutekh. Iconographically henceforth Baal was shown wearing the crown of Lower Egypt and shown in the Egyptian-like stance, one foot set before the other. Similarly Athirat (known by her later Hebrew name Asherah), Athtart (known by her later Greek name Astarte), and Anat henceforth were portrayed wearing Hathor-like Egyptian wigs. From the other direction, Jean Bottéro has suggested that Yah of Ebla (a possible precursor of Yam) was equated with the Mesopotamian god Ea during the Akkadian Empire. In the Middle and Late Bronze Age, there are also strong Hurrian and Mitannite"
"Sathariel Sathariel (Hebrew סתריאל, Greek: Σαθιήλ) is one of the Qliphoth, corresponding to the Sephirah Binah on the kabbalistic Tree of life. It represents the Concealment of God, which hides the face of Mercy. The form of the demons attached to this Qliphah are of black veiled heads with horns, with hideous eyes seen through the veil, followed by evil centaurs. The Qliphoth are the shadow of the Sephirot, the chaotic force that exists when the Sephirah is unbalanced. Binah is the Sephirah that gives birth to form, the great mother of the cosmos, the eternal womb. Through her, the"
"truth feather. In the early dynastic period, he was depicted in animal form, as a black canine. Anubis's distinctive black color did not represent the animal, rather it had several symbolic meanings. It represented ""the discolouration of the corpse after its treatment with natron and the smearing of the wrappings with a resinous substance during mummification."" Being the color of the fertile silt of the River Nile, to Egyptians, black also symbolized fertility and the possibility of rebirth in the afterlife. In the Middle Kingdom, Anubis was often portrayed as a man with the head of a jackal. An extremely"
"Anubis Anubis (; , Egyptian: ""jnpw"", Coptic: ""Anoup"") is the Greek name of a god associated with mummification and the afterlife in ancient Egyptian religion, usually depicted as a canine or a man with a canine head. Archeologists have identified Anubis's sacred animal as an Egyptian canid, the African golden wolf. Like many ancient Egyptian deities, Anubis assumed different roles in various contexts. Depicted as a protector of graves as early as the First Dynasty (c. 3100 – c. 2890 BC), Anubis was also an embalmer. By the Middle Kingdom (c. 2055 – 1650 BC) he was replaced by Osiris"
"Shezmu Shesmu (alternatively Schesmu and Shezmu) is an Ancient Egyptian deity with a contradictory character. He was worshipped from the early Old Kingdom period. Shesmu was seldom depicted but when he was he appeared as a man with a lion's head holding a butcher's knife. In later times he appeared as a lion. If only his name was mentioned it often appeared with the determinative of an oil press, and sometimes only the oilpress was depicted. Shesmu was a god with a contradictory personality. On one hand, he was ""lord of perfume"", ""maker of all precious oil"", ""lord of the"
"in this ceremony. Attached to his head band is what appears to be a representation of the Jester Mask. The jester mask is considered analogous to the glyph for kingship, ajaw, and is named so for the vegetation often depicted coming from the crown of it. Since the rest of the costume is depicted without much abstraction, it is suggested that Maya kings may have literally attached a shrunken head to their head band as a representation of power. He is shown wearing a pectoral with a representation of the sun god depicted. It is strung from a jade bead"
"goddess of the cremation grounds. Another deity associated with jackals is Kali, who inhabits the cremation ground and is surrounded by millions of jackals. According to the ""Tantrasara"" scripture, when offered animal flesh, Kali appears in the form of a jackal. The goddess Shivaduti is depicted with a jackal's head. The goddess Durga was often linked to the jackal. Jackals are considered to be the vahanas (vehicles) of various protective Hindu and Buddhist deities, particularly in Tibet. According to the flood myth of the Kamar people in Raipur district, India, the god Mahadeo (Shiva) caused a deluge to dispose of"
"K'awiil K'awiil, in the Post-Classic codices corresponding to God K, is a Maya deity identified with lightning, serpents, fertility and maize. He is characterized by a zoomorphic head, with large eyes, long, upturned snout and attenuated serpent tooth. A torch, stone celt, or cigar, normally emitting smoke, comes out of his forehead, while a serpent leg represents a lightning bolt. In this way, K'awiil personifies the lightning axe both of the rain deity and of the king as depicted on his stelae. From the correspondence between Landa's description of the New Year rituals and the depiction of these rituals in"
"bloom between two upright buds, a favourite fragrant offering. The god of fragrance, Nefertem, is represented by such a lotus, or is shown bearing a lotus as his crown. The lotus in Nefertem's head dress typically incorporates twin 'menats' or necklace counterpoises (commonly said to represent fertility) hanging down from the base of the flower on either side of the stem, recalling the symmetrically drooping pair of stems in the lotus and papyrus clumps mentioned above. Curiously, when depicted on Egyptian tomb walls and in formalized garden scenes, date palms are invariably shown in a similar stylistic convention with a"
"representative of animal cults and animal mummies. This image shows the god Pataikos wearing a scarab beetle on his head, supporting two human-headed birds on his shoulders, holding a snake in each hand, and standing atop crocodiles. According to Jeremiah, during this time many Jews came to Egypt, fleeing after the destruction of the First Temple in Jerusalem by the Babylonians (586 BC). Jeremiah and other Jewish refugees arrived in Lower Egypt, notably in Migdol, Tahpanhes and Memphis. Some refugees also settled at Elephantine and other settlements in Upper Egypt. Jeremiah mentions pharaoh Apries as ""Hophra"", whose reign came to"
"myths and legends of various cultures around the world and may even have inspired stories of dragons. In Ancient Egyptian religion, Ammit, the demoniac devourer of unworthy souls, and Sobek, the god of power, protection, and fertility, are both represented as having crocodile heads. This reflects the Egyptians' view of the crocodile both as a terrifying predator and an important part of the Nile ecosystem. The crocodile was one of several animals that the Egyptians mummified. Crocodiles were also associated with various water deities by peoples of West Africa. During the Benin Empire, crocodiles were considered the ""policemen of the"
"above his head with his two hands a draping or ""wind bag"" in the same general attitude. The abundance of hair have been kept in the Japanese rendering, as well as exaggerated facial features. Another Buddhist deity, named Shukongoshin, one of the wrath-filled protector deities of Buddhist temples in Japan, is also an interesting case of transmission of the image of the famous Greek god Herakles to the Far-East along the Silk Road. Herakles was used in Greco-Buddhist art to represent Vajrapani, the protector of the Buddha, and his representation was then used in China and Japan to depict the"
"also known as the red wolf and the king jackal, and the Indian wolf. The dogs of ancient Egypt were likely domesticated subspecies of one or more of these enigmatic species. Wepwawet In late Egyptian mythology, Wepwawet (hieroglyphic ""wp-w3w.t""; also rendered Upuaut, Wep-wawet, Wepawet, and Ophois) was originally a war deity, whose cult centre was Asyut in Upper Egypt (Lycopolis in the Greco-Roman period). His name means ""opener of the ways"" and he is often depicted as a wolf standing at the prow of a solar-boat. Some interpret that Wepwawet was seen as a scout, going out to clear routes"
"and gained the name Duamutef, meaning ""adoring his motherland"". Duamutef was originally represented as a man wrapped in mummy bandages. From the New Kingdom onwards, he is shown with the head of a jackal. In some cases his appearance is confused or exchanged with that of Qebehsenuef so he has the head of a falcon and Duamutef has the head of a jackal. Duamutef usually was depicted on coffins and as the lid of canopic jars. Many images of the ""Judgement of the Dead"" show him together with his brothers in front of Osiris on a small lily flower. Alongside"
"across the world. Ancient Egypt had Sobek, the crocodile-headed god, with his cult-city Crocodilopolis, as well as Taweret, the goddess of childbirth and fertility, with the back and tail of a crocodile. In Hinduism, Varuna, a Vedic and Hindu god, rides a makara, a water-beast like a crocodile, and he is called Nāgarāja, lord of snakes. Similarly the goddess personifications of the Ganga and Yamuna rivers are often depicted as riding crocodiles. In Goa, crocodile worship is practised, as at the annual ""Mannge Thapnee"" ceremony. In Latin America, Cipactli was the giant earth crocodile of the Aztec and other Nahua"
"Marduk Marduk (cuneiform: AMAR.UTU; Sumerian: ""amar utu.k"" ""calf of the sun; solar calf""; Greek , ""Mardochaios""; ) was a late-generation god from ancient Mesopotamia and patron deity of the city of Babylon. When Babylon became the political center of the Euphrates valley in the time of Hammurabi (18th century BC), he slowly started to rise to the position of the head of the Babylonian pantheon, a position he fully acquired by the second half of the second millennium BC. In the city of Babylon, Marduk was worshiped in the temple Esagila. Marduk is associated with the divine weapon Imhullu. ""Marduk"""
"above his head with his two hands a draping or ""wind bag"" in the same general attitude. The abundance of hair has been kept in the Japanese rendering, as well as exaggerated facial features. Another Buddhist deity, Shukongōshin, one of the wrath-filled protector deities of Buddhist temples in Japan, is also an interesting case of transmission of the image of the famous Greek god Heracles to East Asia along the Silk Road. Heracles was used in Greco-Buddhist art to represent Vajrapani, the protector of the Buddha, and his representation was then used in China and Japan to depict the protector"
"the eastern Mediterranean. Through dissemination by the Phoenicians, we find figures of Ptah in Carthage. Ptah is generally represented in the guise of a man with green skin, contained in a shroud sticking to the skin, wearing the divine beard, and holding a sceptre combining three powerful symbols of ancient Egyptian religion: These three combined symbols indicate the three creative powers of the god: power (was), life (ankh) and stability (djed). From the Old Kingdom, he quickly absorbs the appearance of Sokar and Tatenen, ancient deities of the Memphite region. His form of Sokar is found contained in its white"
"Jebel Aqra. These myths are usually considered to be the origins of the myth of Zeus’s battle with Typhon. From the south side of the Jebel Aqra, comes the tale of Baal Sapon, and Yam, the deified Sea (like Tiamat above). Fragmentary Ugaritic tablets, dated to the fourteenth or thirteenth-century BC, tell the story of the Canaanite storm-god Baal Sapon’s battle against the monstrous Yam on Mount Sapuna the Canaanite name for later Greeks’ Mount Kasios. Baal defeats Yam with two throwing clubs (thunderbolts?) named ‘Expeller’ and ‘Chaser’, which fly like eagles from the storm-god’s hands. Other tablets associate the"
"sack of grains, sometimes accompanied by the expression ""hun yax(al) hun k'an(al)"" 'abundance'. K'awiil K'awiil, in the Post-Classic codices corresponding to God K, is a Maya deity identified with lightning, serpents, fertility and maize. He is characterized by a zoomorphic head, with large eyes, long, upturned snout and attenuated serpent tooth. A torch, stone celt, or cigar, normally emitting smoke, comes out of his forehead, while a serpent leg represents a lightning bolt. In this way, K'awiil personifies the lightning axe both of the rain deity and of the king as depicted on his stelae. From the correspondence between Landa's"
"never is. A bearded Hermes was replaced with the more familiar beardless youth in the 5th century BC. Zoroaster, the 11th/10th century BC era founder of Zoroastrianism is almost always depicted with a beard. In Norse mythology, Thor the god of thunder is portrayed wearing a red beard. Iconography and art dating from the 4th century onward almost always portray Jesus with a beard. In paintings and statues most of the Old Testament Biblical characters such as Moses and Abraham and Jesus' New Testament disciples such as St Peter appear with beards, as does John the Baptist. However, Western European"
"finest oils and perfumes for the gods became Shesmu's primary role. Shesmu's main cult center was located at the Fayum. Later, there were further shrines erected at Edfu and Dendera. Shezmu Shesmu (alternatively Schesmu and Shezmu) is an Ancient Egyptian deity with a contradictory character. He was worshipped from the early Old Kingdom period. Shesmu was seldom depicted but when he was he appeared as a man with a lion's head holding a butcher's knife. In later times he appeared as a lion. If only his name was mentioned it often appeared with the determinative of an oil press, and"
"The Ancient Egyptians worshiped a number of snake gods, including Apophis and Set, and the Sumerians before them had a serpent god Ningizzida. According to the Jewish scholar Rashi, the Canaanite god Dagon was a fish god. This tradition may have originated here, with a misinterpretation, but recently uncovered reliefs suggest a fish-god with human head and hands was worshipped by people who wore fish-skins (Thomas 1911, p. 51). In Japan, there was a deity called Ebisu-gami who, according to Sakurada Katsunori, was widely revered by fishing communities and industries (Qtd. in Naumann, 1974, p. 1). Ebisu, in later traditions,"
"carved objects, from figures of the gods to toys and carved utensils. Alabaster was often used for expensive versions of these; painted wood was the most common material, and normal for the small models of animals, slaves and possessions placed in tombs to provide for the afterlife. Very strict conventions were followed while crafting statues and specific rules governed appearance of every Egyptian god. For example, the sky god (Horus) was essentially to be represented with a falcon's head, the god of funeral rites (Anubis) was to be always shown with a jackal's head. Artistic works were ranked according to"
"its owner desired. Though most often associated with Amalthea, Capella has sometimes been associated with Amalthea's owner, a nymph. The myth of the nymph says that the goat's hideous appearance, resembling a Gorgon, was partially responsible for the Titans' defeat, after Zeus skinned the goat and wore it as his aegis. In medieval accounts, it bore the uncommon name ""Alhajoth"" (also spelled ""Alhaior"", ""Althaiot"", ""Alhaiset"", ""Alhatod"", ""Alhojet"", ""Alanac"", ""Alanat"", ""Alioc""), which (especially the last) may be a corruption of its Arabic name, , ""al-ayyūq."" ""Ayyūq"" has no clear significance in Arabic, but may be an Arabized form of the Greek"
"after Thamiel and Chaigidel. Sathariel is directly connected to Thamiel, Chaigidel, Da'at, Gamchicoth and Golachab. These connections are described as gateways or tunnels, similar to the paths between the sephiras. Sathariel Sathariel (Hebrew סתריאל, Greek: Σαθιήλ) is one of the Qliphoth, corresponding to the Sephirah Binah on the kabbalistic Tree of life. It represents the Concealment of God, which hides the face of Mercy. The form of the demons attached to this Qliphah are of black veiled heads with horns, with hideous eyes seen through the veil, followed by evil centaurs. The Qliphoth are the shadow of the Sephirot, the"
"8 Watʻul Chatel wears jaguar claws on his hands and feet, together with other attributes of the Bearded Jaguar God. Stela 9 depicts Wat'ul Chatel with the attributes of the Maize God and describes him invoking the Vision Serpent, which he grasps in his hands. Stela 10 depicts Watʻul Chatel dressed in Terminal Classic Maya style, although his foreign-looking face bears a moustache. The text on this stela displays the glyphs of Tikal, Calakmul and Motul de San José, describing how he received noble visitors from those cities. Stela 11 describes the refounding of Seibal on 14 March 830 and"
"and funerary papyri he is represented as a human male with a scarab as a head. He is also depicted as a scarab in a solar barque held aloft by Nun. The scarab amulets that the Egyptians used as jewelry and as seals represent Khepri. Khepri Khepri (Egyptian: ""ḫprj,"" also transliterated Khepera, Kheper, Khepra, Chepri) is a god in ancient Egyptian religion who represents the rising or morning sun. By extension, he can also represent creation and the renewal of life. Khepri ""ḫprj"" is derived from Egyptian language verb ""ḫpr,"" meaning ""develop"", ""come into being"", or ""create"". The god was"