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Some myths may have been inspired by historical events. The unification of Egypt under the pharaohs, at the end of the Predynastic Period around BC, made the king the focus of Egyptian religion, and thus the ideology of kingship became an important part of mythology.

Geraldine Pinch suggests that early myths may have formed from these relationships. After these early times, most changes to mythology developed and adapted preexisting concepts rather than creating new ones, although there were exceptions.

Scholars have difficulty defining which ancient Egyptian beliefs are myths. The basic definition of myth suggested by the Egyptologist John Baines is "a sacred or culturally central narrative ".

In Egypt, the narratives that are central to culture and religion are almost entirely about events among the gods.

Some Egyptologists, like Baines, argue that narratives complete enough to be called "myths" existed in all periods, but that Egyptian tradition did not favor writing them down.

Others, like Jan Assmann , have said that true myths were rare in Egypt and may only have emerged partway through its history, developing out of the fragments of narration that appear in the earliest writings.

If narration is not needed for myth, any statement that conveys an idea about the nature or actions of a god can be called "mythic".

Like myths in many other cultures, Egyptian myths serve to justify human traditions and to address fundamental questions about the world, [21] such as the nature of disorder and the ultimate fate of the universe.

Egyptian deities represent natural phenomena, from physical objects like the earth or the sun to abstract forces like knowledge and creativity.

The actions and interactions of the gods, the Egyptians believed, govern the behavior of all of these forces and elements.

Instead, the relationships and interactions of the gods illustrated such processes implicitly. Most of Egypt's gods, including many of the major ones, do not have significant roles in any mythic narratives, [24] although their nature and relationships with other deities are often established in lists or bare statements without narration.

Therefore, if only narratives are myths, mythology is a major element in Egyptian religious understanding, but not as essential as it is in many other cultures.

The true realm of the gods is mysterious and inaccessible to humans. Mythological stories use symbolism to make the events in this realm comprehensible.

Some images and incidents, even in religious texts, are meant simply as visual or dramatic embellishments of broader, more meaningful myths.

Few complete stories appear in Egyptian mythological sources. These sources often contain nothing more than allusions to the events to which they relate, and texts that contain actual narratives tell only portions of a larger story.

Thus, for any given myth the Egyptians may have had only the general outlines of a story, from which fragments describing particular incidents were drawn.

Their importance lay in their underlying meaning, not their characteristics as stories. Instead of coalescing into lengthy, fixed narratives, they remained highly flexible and non- dogmatic.

So flexible were Egyptian myths that they could seemingly conflict with each other. Many descriptions of the creation of the world and the movements of the sun occur in Egyptian texts, some very different from each other.

Thus the creator god Atum was combined with Ra to form Ra-Atum. One commonly suggested reason for inconsistencies in myth is that religious ideas differed over time and in different regions.

In the Old Kingdom c. They formed a mythical family, the Ennead , that was said to have created the world. It included the most important deities of the time but gave primacy to Atum and Ra.

For instance, the god Ptah , whose cult was centered at Memphis , was also said to be the creator of the world. Ptah's creation myth incorporates older myths by saying that it is the Ennead who carry out Ptah's creative commands.

Many scholars have seen this myth as a political attempt to assert the superiority of Memphis' god over those of Heliopolis.

Egyptologists in the early twentieth century thought that politically motivated changes like these were the principal reason for the contradictory imagery in Egyptian myth.

However, in the s, Henri Frankfort , realizing the symbolic nature of Egyptian mythology, argued that apparently contradictory ideas are part of the "multiplicity of approaches" that the Egyptians used to understand the divine realm.

Frankfort's arguments are the basis for much of the more recent analysis of Egyptian beliefs. Multiple versions of the same myth express different aspects of the same phenomenon; different gods that behave in a similar way reflect the close connections between natural forces.

The varying symbols of Egyptian mythology express ideas too complex to be seen through a single lens. The sources that are available range from solemn hymns to entertaining stories.

Without a single, canonical version of any myth, the Egyptians adapted the broad traditions of myth to fit the varied purposes of their writings.

Susanne Bickel suggests that the existence of this tradition helps explain why many texts related to myth give little detail: the myths were already known to every Egyptian.

Only a small proportion of these sources has survived to the present, so much of the mythological information that was once written down has been lost.

Many gods appear in artwork from the Early Dynastic Period of Egypt's history c. The Egyptians began using writing more extensively in the Old Kingdom, in which appeared the first major source of Egyptian mythology: the Pyramid Texts.

These texts are a collection of several hundred incantations inscribed in the interiors of pyramids beginning in the 24th century BC.

They were the first Egyptian funerary texts , intended to ensure that the kings buried in the pyramid would pass safely through the afterlife.

Many of the incantations allude to myths related to the afterlife, including creation myths and the myth of Osiris.

Many of the texts are likely much older than their first known written copies, and they therefore provide clues about the early stages of Egyptian religious belief.

During the First Intermediate Period c. Succeeding funerary texts, like the Book of the Dead in the New Kingdom and the Books of Breathing from the Late Period — BC and after, developed out of these earlier collections.

The New Kingdom also saw the development of another type of funerary text, containing detailed and cohesive descriptions of the nocturnal journey of the sun god.

Temples , whose surviving remains date mostly from the New Kingdom and later, are another important source of myth.

Many temples had a per-ankh , or temple library, storing papyri for rituals and other uses. Some of these papyri contain hymns, which, in praising a god for its actions, often refer to the myths that define those actions.

Other temple papyri describe rituals, many of which are based partly on myth. It is possible that the collections included more systematic records of myths, but no evidence of such texts has survived.

The elaborately decorated and well-preserved temples of the Ptolemaic and Roman periods BC—AD are an especially rich source of myth. The Egyptians also performed rituals for personal goals such as protection from or healing of illness.

These rituals are often called "magical" rather than religious, but they were believed to work on the same principles as temple ceremonies, evoking mythical events as the basis for the ritual.

Information from religious sources is limited by a system of traditional restrictions on what they could describe and depict.

The murder of the god Osiris , for instance, is never explicitly described in Egyptian writings. References to myth also appear in non-religious Egyptian literature , beginning in the Middle Kingdom.

Many of these references are mere allusions to mythic motifs, but several stories are based entirely on mythic narratives.

These more direct renderings of myth are particularly common in the Late and Greco-Roman periods when, according to scholars such as Heike Sternberg, Egyptian myths reached their most fully developed state.

The attitudes toward myth in nonreligious Egyptian texts vary greatly. Some stories resemble the narratives from magical texts, while others are more clearly meant as entertainment and even contain humorous episodes.

A final source of Egyptian myth is the writings of Greek and Roman writers like Herodotus and Diodorus Siculus , who described Egyptian religion in the last centuries of its existence.

Prominent among these writers is Plutarch , whose work De Iside et Osiride contains, among other things, the longest ancient account of the myth of Osiris.

Established at the creation of the world, maat distinguishes the world from the chaos that preceded and surrounds it. Maat encompasses both the proper behavior of humans and the normal functioning of the forces of nature, both of which make life and happiness possible.

Because the actions of the gods govern natural forces and myths express those actions, Egyptian mythology represents the proper functioning of the world and the sustenance of life itself.

To the Egyptians, the most important human maintainer of maat is the pharaoh. In myth the pharaoh is the son of a variety of deities.

As such, he is their designated representative, obligated to maintain order in human society just as they do in nature, and to continue the rituals that sustain them and their activities.

In Egyptian belief, the disorder that predates the ordered world exists beyond the world as an infinite expanse of formless water, personified by the god Nun.

The earth, personified by the god Geb , is a flat piece of land over which arches the sky, usually represented by the goddess Nut.

The two are separated by the personification of air, Shu. The sun god Ra is said to travel through the sky, across the body of Nut, enlivening the world with his light.

At night Ra passes beyond the western horizon into the Duat , a mysterious region that borders the formlessness of Nun.

At dawn he emerges from the Duat in the eastern horizon. The nature of the sky and the location of the Duat are uncertain.

Egyptian texts variously describe the nighttime sun as traveling beneath the earth and within the body of Nut.