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Eye Of Ra Hieroglyphics Navigation menu VideoThe Eye of Horus
The eye raged and destroyed humanity. The gods feared the eye would kill all humans. Ra used red beer to make his eye drunk and it passed out.
Then, the eye became peaceful again and returned to Ra. Many people believe that the Egyptians symbolized the Eye of Ra with the same image as that used to symbolize the Eye of Horus.
Some scholars think that the sun-disc encircled by two uraeus cobras was the Egyptian symbol for the Eye of Ra. The Egyptians saw several goddesses as personifications of this symbol, including Bastet, Hathor , Mut, Sekhmet, and Wadjet.
The Eye of Ra represented the sun to the Egyptians. Often, it was associated with the destructive power of the sun, but Egyptians also used it to protect buildings and themselves.
The Eye of Ra was a symbol of royal authority. The Eye of Ra played a part in the worship of the goddesses the Egyptians saw as its personifications.
The Egyptians saw each goddess as the mother, sibling, consort and daughter of Ra. They conducted rituals to celebrate the life-giving aspects of the Eye of Ra.
Some of these rituals took place at the New Year to celebrate the eye's return to Egypt and the arrival of the Nile floods. The Egyptians also celebrated dangerous aspects of the Eye of Ra.
Symbols of the eye were used to invoke the god's protection. Ra emerges from the body of a goddess who represents the sky—usually Nut. Depictions of the rising sun often show Ra as a child contained within the solar disk.
In this context, the Egyptologist Lana Troy suggests, the disk may represent the womb from which he is born or the placenta that emerges with him. The Eye of Ra can also take the form of a goddess, which according to Troy is both the mother who brings Ra forth from her womb and a sister who is born alongside him like a placenta.
Ra was sometimes said to enter the body of the sky goddess at sunset, impregnating her and setting the stage for his rebirth at sunrise.
Consequently, the Eye, as womb and mother of the child form of Ra, is also the consort of the adult Ra. The adult Ra, likewise, is the father of the Eye who is born at sunrise.
The Eye is thus a feminine counterpart to Ra's masculine creative power, part of a broader Egyptian tendency to express creation and renewal through the metaphor of sexual reproduction.
Ra gives rise to his daughter, the Eye, who in turn gives rise to him, her son, in a cycle of constant regeneration. Ra is not unique in this relationship with the Eye.
Other solar gods may interact in a similar way with the numerous goddesses associated with the Eye. Hathor , a goddess of the sky, the sun, and fertility, is often called the Eye of Ra, and she also has a relationship with Horus, who also has solar connections, that is similar to the relationship between Ra and his Eye.
The myth takes place before the creation of the world , when the solar creator—either Ra or Atum—is alone. Shu and Tefnut , the children of this creator god, have drifted away from him in the waters of Nu , the chaos that exists before creation in Egyptian belief, so he sends out his Eye to find them.
The Eye returns with Shu and Tefnut but is infuriated to see that the creator has developed a new eye, which has taken her place.
The creator god appeases her by giving her an exalted position on his forehead in the form of the uraeus , the emblematic cobra that appears frequently in Egyptian art, particularly on royal crowns.
The equation of the Eye with the uraeus and the crown underlines the Eye's role as a companion to Ra and to the pharaoh , with whom Ra is linked.
Upon the return of Shu and Tefnut, the creator god is said to have shed tears, although whether they are prompted by happiness at his children's return or distress at the Eye's anger is unclear.
These tears give rise to the first humans. In a variant of the story, it is the Eye that weeps instead, so the Eye is the progenitor of humankind.
The tears of the Eye of Ra are part of a more general connection between the Eye and moisture. In addition to representing the morning star, the Eye can also be equated with the star Sothis Sirius.
Every summer, at the start of the Egyptian year , Sothis's heliacal rising , in which the star rose above the horizon just before the sun itself, heralded the start of the Nile inundation , which watered and fertilized Egypt's farmland.
Therefore, the Eye of Ra precedes and represents the floodwaters that restore fertility to all of Egypt.
The Eye of Ra also represents the destructive aspect of Ra's power: the heat of the sun , which in Egypt can be so harsh that the Egyptians sometimes likened it to arrows shot by a god to destroy evildoers.
The uraeus is a logical symbol for this dangerous power. In art, the sun disk image often incorporates one or two uraei coiled around it.
The solar uraeus represents the Eye as a dangerous force that encircles the sun god and guards against his enemies, spitting flames like venom.
Collectively called "Hathor of the Four Faces", they represent the Eye's vigilance in all directions. Ra's enemies are the forces of chaos, which threaten maat , the cosmic order that he creates.
They include both humans who spread disorder and cosmic powers like Apep , the embodiment of chaos, whom Ra and the gods who accompany him in his barque are said to combat every night.
Some unclear passages in the Coffin Texts suggest that Apep was thought capable of injuring or stealing the Eye of Ra from its master during the combat.
The Eye's aggression may even extend to deities who, unlike Apep, are not regarded as evil. Evidence in early funerary texts suggests that at dawn, Ra was believed to swallow the multitude of other gods, who in this instance are equated with the stars, which vanish at sunrise and reappear at sunset.
In doing so, he absorbs the gods' power, thereby renewing his own vitality, before spitting them out again at nightfall.
The solar Eye is said to assist in this effort, slaughtering the gods for Ra to eat. The red light of dawn therefore signifies the blood produced by this slaughter.
He sends the Eye—Hathor, in her aggressive manifestation as the lioness goddess Sekhmet —to massacre them. She does so, but after the first day of her rampage, Ra decides to prevent her from killing all humanity.
He orders that beer be dyed red and poured out over the land. The Eye goddess drinks the beer, mistaking it for blood, and in her inebriated state returns to Ra without noticing her intended victims.
Through her drunkenness she has been returned to a harmless form. The red beer might then refer to the red silt that accompanied the subsequent Nile flood, which was believed to end the period of misfortune.
The solar Eye's volatile nature can make her difficult even for her master to control. In the myth of the "Distant Goddess", a motif with several variants, the Eye goddess becomes upset with Ra and runs away from him.
In some versions the provocation for her anger seems to be her replacement with a new eye after the search for Shu and Tefnut, but in others her rebellion seems to take place after the world is fully formed.
The Eye's absence and Ra's weakened state may be a mythological reference to solar eclipses. This motif also applies to the Eye of Horus, which in the Osiris myth is torn out and must be returned or healed so that Horus may regain his strength.
Meanwhile, the Eye wanders in a distant land— Nubia , Libya , or Punt. To restore order, one of the gods goes out to retrieve her. In one version, known from scattered allusions, the warrior god Anhur searches for the Eye, which takes the form of the goddess Mehit , using his skills as a hunter.
In other accounts, it is Shu who searches for Tefnut, who in this case represents the Eye rather than an independent deity.
His efforts are not uniformly successful; at one point, the goddess is so enraged by Thoth's words that she transforms from a relatively benign cat into a fire-breathing lioness, making Thoth jump.
When the goddess is at last placated, the retrieving god escorts her back to Egypt. Her return marks the beginning of the inundation and the new year.
Mehit becomes the consort of Anhur, Tefnut is paired with Shu, and Thoth's spouse is sometimes Nehemtawy , a minor goddess associated with this pacified form of the Eye.
The goddess' transformation from hostile to peaceful is a key step in the renewal of the sun god and the kingship that he represents. The dual nature of the Eye goddess shows, as Graves-Brown puts it, that "the Egyptians saw a double nature to the feminine, which encompassed both extreme passions of fury and love.
The characteristics of the Eye of Ra were an important part of the Egyptian conception of female divinity in general,  and the Eye was equated with many goddesses, ranging from very prominent deities like Hathor to obscure ones like Mestjet, a lion goddess who appears in only one known inscription.
The Egyptians associated many gods who took felid form with the sun, and many lioness deities, like Sekhmet, Menhit, and Tefnut, were equated with the Eye.
Bastet was depicted as both a domestic cat and a lioness, and with these two forms she could represent both the peaceful and violent aspects of the Eye.
Mut was first called the Eye of Ra in the late New Kingdom, and the aspects of her character that were related to the Eye grew increasingly prominent over time.
Likewise, cobra goddesses often represented the Eye. Among them was Wadjet , a tutelary deity of Lower Egypt who was closely associated with royal crowns and the protection of the king.
The deities associated with the Eye were not restricted to feline and serpent forms. Hathor's usual animal form is a cow, as is that of the closely linked Eye goddess Mehet-Weret.
Frequently, two Eye-related goddesses appear together, representing different aspects of the Eye. The juxtaposed deities often stand for the procreative and aggressive sides of the Eye's character,  as Hathor and Sekhmet sometimes do.
Similarly, Mut, whose main cult center was in Thebes, sometimes served as an Upper Egyptian counterpart of Sekhmet, who was worshipped in Memphis in Lower Egypt.
These goddesses and their iconographies frequently mingled. The Eye of Ra was invoked in many areas of Egyptian religion,  and its mythology was incorporated into the worship of many of the goddesses identified with it.
The Eye's flight from and return to Egypt was a common feature of temple ritual in the Ptolemaic and Roman periods BC — AD ,  when the new year and the Nile flood that came along with it were celebrated as the return of the Eye after her wanderings in foreign lands.