Anubis

Anubis or Inpu, Anpu in Ancient Egyptian (/əˈnjuːbɪs/;[2]

Anubis
Ancient Greek: Ἄνουβις, Egyptian: inpw, Coptic: ⲁⲛⲟⲩⲡ Anoup) is
the Greek name of the god of death, mummification, embalming, God of death, mummification,
the afterlife, cemeteries, tombs, and the Underworld, in ancient embalming, the afterlife,
Egyptian religion, usually depicted as a canine or a man with a cemeteries, tombs, the
canine head. Archeologists have identified Anubis's sacred animal Underworld
as an Egyptian canid, the African golden wolf. The African wolf
was formerly called the "African golden jackal", until a 2015
genetic analysis updated the taxonomy and the common name for
the species.[3][4][5] As a result, Anubis is often referred to as
having a "jackal" head, but this "jackal" is now more properly
called a "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 in his role as lord of the underworld. One of his
prominent roles was as a god who ushered souls into the afterlife.
He attended the weighing scale during the "Weighing of the
Heart", in which it was determined whether a soul would be
allowed to enter the realm of the dead.[6] Despite being one of the
most ancient and "one of the most frequently depicted and
mentioned gods" in the Egyptian pantheon, Anubis played almost
no role in Egyptian myths.[7]

Anubis was depicted in black, a color that symbolized

regeneration, life, the soil of the Nile River, and the discoloration
of the corpse after embalming. Anubis is associated with his
brother Wepwawet, 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.[8] Anubis' The Egyptian god Anubis (a modern
female counterpart is Anput. His daughter is the serpent goddess
rendition inspired by New Kingdom
Kebechet.
tomb paintings)
Name in
hieroglyphs
Contents
Major cult Lycopolis, Cynopolis
Name center
History Symbol mummy gauze, fetish,
Roles jackal, flail
Protector of tombs Personal information
 Embalmer Parents Nepthys and Set,
Guide of souls Osiris (Middle and New
Weighing of the heart kingdom), or Ra (Old
kingdom).
Portrayal in art
Gallery Siblings Wepwawet

Worship Consort Anput, Nephthys[1]

In popular culture Offspring Kebechet

See also Greek Hades or Hermes

equivalent
References
Bibliography
Further reading
External links

Name
"Anubis" is a Greek rendering of this god's Egyptian name.[9][10] Before the Greeks arrived in Egypt,
around the 7th century BC, the god was known as Anpu or Inpu. The root of the name in ancient
Egyptian language means "a royal child." Inpu has a root to "inp," which means "to decay." The god
was also known as "First of the Westerners," "Lord of the Sacred Land," "He Who is Upon his Sacred
Mountain," "Ruler of the Nine Bows," "The Dog who Swallows Millions," "Master of Secrets," "He
Who is in the Place of Embalming," and "Foremost of the Divine Booth."[11] The positions that he had
were also reflected in the titles he held such as "He Who Is upon His Mountain," "Lord of the Sacred
Land," "Foremost of the Westerners," and "He Who Is in the Place of Embalming."[12] In the Old
Kingdom (c. 2686 BC – c. 2181 BC), the standard way of writing his name in hieroglyphs was
composed of the sound signs inpw followed by a jackal[13] over a ḥtp sign:[14]

A new form with the jackal on a tall stand appeared in the late Old Kingdom and became common
thereafter:[14]

Anubis' name jnpw was possibly pronounced [a.ˈna.pʰa(w)], based on Coptic Anoup and the Akkadian
transcription 𒀀𒈾𒉺<a-na-pa> in the name <ri-a-na-pa> "Reanapa" that appears in Amarna letter
EA 315.[15][16] However, this transcription may also be interpreted as rˁ-nfr, a name similar to that of
Prince Ranefer of the Fourth Dynasty.

History
In Egypt's Early Dynastic period (c. 3100 – c. 2686 BC), Anubis was portrayed in full animal form,
with a "jackal" head and body.[17] A jackal god, probably Anubis, is depicted in stone inscriptions from
the reigns of Hor-Aha, Djer, and other pharaohs of the First Dynasty.[18] Since Predynastic Egypt,
when the dead were buried in shallow graves, jackals had been strongly associated with cemeteries
because they were scavengers which uncovered human bodies and ate their flesh.[19] In the spirit of
"fighting like with like," a jackal was chosen to protect the dead, because "a common problem (and
cause of concern) must have been the digging up of bodies,
shortly after burial, by jackals and other wild dogs which lived on
the margins of the cultivation."[20]

In the Old Kingdom, Anubis was the most important god of the
dead. He was replaced in that role by Osiris during the Middle
Kingdom (2000–1700 BC).[21] In the Roman era, which started in
30 BC, tomb paintings depict him holding the hand of deceased
persons to guide them to Osiris.[22]
Anubis attending the mummy of the
The parentage of Anubis varied between myths, times and
deceased.
sources. In early mythology, he was portrayed as a son of Ra.[23]
In the Coffin Texts, which were written in the First Intermediate
Period (c. 2181–2055 BC), Anubis is the son of either the cow goddess Hesat or the cat-headed
Bastet.[24] Another tradition depicted him as the son of Ra and Nephthys.[23] The Greek Plutarch (c.
40–120 AD) stated that Anubis was the illegitimate son of Nephthys and Osiris, but that he was
adopted by Osiris's wife Isis:[25]

For when Isis found out that Osiris loved her sister and
had relations with her in mistaking her sister for herself,
and when she saw a proof of it in the form of a garland of
clover that he had left to Nephthys - she was looking for a
baby, because Nephthys abandoned it at once after it had
been born for fear of Seth; and when Isis found the baby
helped by the dogs which with great difficulties lead her
there, she raised him and he became her guard and ally
by the name of Anubis.

George Hart sees this story as an "attempt to incorporate the

independent deity Anubis into the Osirian pantheon."[24] An
Egyptian papyrus from the Roman period (30–380 AD) simply
called Anubis the "son of Isis."[24]

In Nubia, Anubis was seen as the husband of his mother Statue of Anubis, circa 100-138
Nephthys.[27] AD, marble, height: 1.5 m, width:
50 cm, from Tivoli (Rome, Italy),
In the Ptolemaic period (350–30 BC), when Egypt became a Vatican Museums (Vatican
Hellenistic kingdom ruled by Greek pharaohs, Anubis was merged City)[26]
with the Greek god Hermes, becoming Hermanubis.[28][29] The two
gods were considered similar because they both guided souls to the
afterlife.[30] The center of this cult was in uten-ha/Sa-ka/ Cynopolis, a place whose Greek name
means "city of dogs." In Book XI of The Golden Ass by Apuleius, there is evidence that the worship of
this god was continued in Rome through at least the 2nd century. Indeed, Hermanubis also appears in
the alchemical and hermetical literature of the Middle Ages and the Renaissance.

Although the Greeks and Romans typically scorned Egyptian animal-headed gods as bizarre and
primitive (Anubis was mockingly called "Barker" by the Greeks), Anubis was sometimes associated
with Sirius in the heavens and Cerberus and Hades in the underworld.[31] In his dialogues, Plato often
has Socrates utter oaths "by the dog" (Greek: kai me ton kuna), "by the dog of Egypt", and "by the
dog, the god of the Egyptians", both for emphasis and to appeal to Anubis as an arbiter of truth in the
underworld.[32]

Roles

Protector of tombs

In contrast to real wolves, Anubis was a protector of graves and

cemeteries. Several epithets attached to his name in Egyptian
texts and inscriptions referred to that role. Khenty-Amentiu,
which means "foremost of the westerners" and was also the name
of a different canine funerary god, alluded to his protecting
function because the dead were usually buried on the west bank
of the Nile.[33] He took other names in connection with his
funerary role, such as tpy-ḏw.f (Tepy-djuef) "He who is upon his
Opening of the mouth ceremony
mountain" (i.e. keeping guard over tombs from above) and nb-t3-
ḏsr (Neb-ta-djeser) "Lord of the sacred land", which designates
him as a god of the desert necropolis.[34][35]

The Jumilhac papyrus recounts another tale where Anubis protected the body of Osiris from Set. Set
attempted to attack the body of Osiris by transforming himself into a leopard. Anubis stopped and
subdued Set, however, and he branded Set's skin with a hot iron rod. Anubis then flayed Set and wore
his skin as a warning against evil-doers who would desecrate the tombs of the dead.[36] Priests who
attended to the dead wore leopard skin in order to commemorate Anubis' victory over Set. The legend
of Anubis branding the hide of Set in leopard form was used to explain how the leopard got its
spots.[37]

Most ancient tombs had prayers to Anubis carved on them.[38]

Embalmer

As jmy-wt (Imiut or the Imiut fetish) "He who is in the place of embalming", Anubis was associated
with mummification. He was also called ḫnty zḥ-nṯr "He who presides over the god's booth", in which
"booth" could refer either to the place where embalming was carried out or the pharaoh's burial
chamber.[34][35]

In the Osiris myth, Anubis helped Isis to embalm Osiris.[21] Indeed, when the Osiris myth emerged, it
was said that after Osiris had been killed by Set, Osiris's organs were given to Anubis as a gift. With
this connection, Anubis became the patron god of embalmers; during the rites of mummification,
illustrations from the Book of the Dead often show a wolf-mask-wearing priest supporting the upright
mummy.

Guide of souls

By the late pharaonic era (664–332 BC), Anubis was often depicted as guiding individuals across the
threshold from the world of the living to the afterlife.[39] Though a similar role was sometimes
performed by the cow-headed Hathor, Anubis was more commonly chosen to fulfill that function.[40]
Greek writers from the Roman period of Egyptian history designated that role as that of
"psychopomp", a Greek term meaning "guide of souls" that they used to refer to their own god
Hermes, who also played that role in Greek religion.[30] Funerary art from that period represents
Anubis guiding either men or women dressed in Greek clothes into the presence of Osiris, who by
then had long replaced Anubis as ruler of the underworld.[41]

Weighing of the heart

One of the roles of Anubis was as the "Guardian of the Scales."[42]

The critical scene depicting the weighing of the heart, in the Book
of the Dead, shows Anubis performing a measurement that
determined whether the person was worthy of entering the realm
of the dead (the underworld, known as Duat). By weighing the
heart of a deceased person against Ma'at (or "truth"), who was
often represented as an ostrich feather, Anubis dictated the fate of
souls. Souls heavier than a feather would be devoured by Ammit,
and souls lighter than a feather would ascend to a heavenly
existence.[43][44] The "weighing of the heart," from
the book of the dead of Hunefer.
Anubis is portrayed as both guiding
Portrayal in art the deceased forward and
manipulating the scales, under the
Anubis was one of the most frequently represented deities in scrutiny of the ibis-headed Thoth.
ancient Egyptian art.[7] He is depicted in royal tombs as early as
the First Dynasty.[11] The god is typically treating a king's corpse,
providing sovereign to mummification rituals and funerals, or standing with fellow gods at the
Weighing of the Heart of the Soul in the Hall of Two Truths.[12] One of his most popular
representations is of him, with the body of a man and the head of a jackal with pointed ears, standing
or kneeling, holding a gold scale while a heart of the soul is being weighed against Ma'at's white truth
feather.[11]

In the early dynastic period, he was depicted in animal form, as a black canine.[45] Anubis's distinctive
black color did not represent the animal, rather it had several symbolic meanings.[46] It represented
"the discolouration of the corpse after its treatment with natron and the smearing of the wrappings
with a resinous substance during mummification."[46] 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.[47] In
the Middle Kingdom, Anubis was often portrayed as a man with the head of a jackal.[48] An extremely
rare depiction of him in fully human form was found in the tomb of Ramesses II in Abydos.[46][10]

Anubis is often depicted wearing a ribbon and holding a nḫ3ḫ3 "flail" in the crook of his arm.[48]
Another of Anubis's attributes was the jmy-wt or imiut fetish, named for his role in embalming.[49]

In funerary contexts, Anubis is shown either attending to a deceased person's mummy or sitting atop
a tomb protecting it. New Kingdom tomb-seals also depict Anubis sitting atop the nine bows that
symbolize his domination over the enemies of Egypt.[50]

Gallery
Lintel of Amenemhat I and The Anubis Shrine; 1336– Stela with Anubis and a
deities; 1981–1952 BC; 1327 BC; painted wood king; 14th century BC;
painted limestone; 36.8 × and gold; 1.1 × 2.7 × painted limestone; from
172 cm; Metropolitan 0.52 m; from the Valley of Saqqara (Egypt);
Museum of Art (New York the Kings; Egyptian Hermitage (Sankt
City) Museum (Cairo) Petersburg, Russia)

The king with Anubis, from Anubis amulet; 664–30 BC; Recumbent Anubis; 664–
the tomb of Haremhab; faience; height: 4.7 cm; 30 BC; limestone, originally
1323-1295 BC; tempera on Metropolitan Museum of Art painted black; height: 38.1
paper; Metropolitan cm, length: 64 cm, width:
Museum of Art 16.5 cm; Metropolitan
Museum of Art
 Statuette of Anubis; 332–
30 BC; plastered and
painted wood; 42.3 cm;
Metropolitan Museum of Art

Worship
Although he does not appear in many myths, he was extremely popular with Egyptians and those of
other cultures.[11] The Greeks linked him to their god Hermes, the god who guided the dead to the
afterlife. The pairing was later known as Hermanubis. Anubis was heavily worshipped because,
despite modern beliefs, he gave the people hope. People marveled in the guarantee that their body
would be respected at death, their soul would be protected and justly judged.[11]

Anubis had male priests who sported wood masks with the god's likeness when performing
rituals.[11][12] His cult center was at Cynopolis in Upper Egypt but memorials were built everywhere
and he was universally revered in every part of the nation.[11]

In popular culture
In popular and media culture, Anubis is often falsely portrayed as the sinister god of the dead. He
gained popularity during the 20th and 21st centuries through books, video games, and movies where
artists would give him evil powers and a dangerous army. Despite his nefarious reputation, his image
is still the most recognizable of the Egyptian gods and replicas of his statues and paintings remain
popular.

See also
Anubias
Egyptian mythology in popular culture
Animal mummy#Miscellaneous animals

References
1. Lévai, Jessica (2007). Aspects of the Goddess Nephthys, Especially During the Graeco-Roman
Period in Egypt (https://books.google.co.in/books?id=C7vTAQAACAAJ&dq=levai+jessica+aspects
+of+nephthys&hl=en&sa=X&redir_esc=y). UMI.
 2. Merriam-Webster's Collegiate Dictionary, Eleventh Edition. Merriam-Webster, 2007. p. 56
3. "African golden jackals are actually golden wolves" (http://news.sciencemag.org/biology/2015/07/a
frican-golden-jackals-are-actually-golden-wolves). Retrieved 9 August 2015.
4. "Golden jackal: A new wolf species hiding in plain sight" (https://www.theguardian.com/science/grr
lscientist/2015/jul/30/golden-jackal-a-new-wolf-species-hiding-in-plain-sight). Retrieved 9 August
2015.
5. Koepfli, Klaus-Peter; Pollinger, John; Godinho, Raquel; Robinson, Jacqueline; Lea, Amanda;
Hendricks, Sarah; Schweizer, Rena M; Thalmann, Olaf; Silva, Pedro; Fan, Zhenxin; Yurchenko,
Andrey A; Dobrynin, Pavel; Makunin, Alexey; Cahill, James A; Shapiro, Beth; Álvares, Francisco;
Brito, José C; Geffen, Eli; Leonard, Jennifer A; Helgen, Kristofer M; Johnson, Warren E; o'Brien,
Stephen J; Van Valkenburgh, Blaire; Wayne, Robert K (2015). "Genome-wide evidence reveals
that African and Eurasian golden jackals are distinct species" (http://www.cell.com/current-biology/
pdf/S0960-9822(15)00787-3.pdf) (PDF). Current Biology. 25 (16): 2158–2165.
doi:10.1016/j.cub.2015.06.060 (https://doi.org/10.1016%2Fj.cub.2015.06.060). PMID 26234211 (h
ttps://pubmed.ncbi.nlm.nih.gov/26234211). S2CID 16379927 (https://api.semanticscholar.org/Corp
usID:16379927). Retrieved 9 August 2015.
6. "Papyrus from the Book of the Dead of Ani" (https://www.britishmuseum.org/explore/highlights/hig
hlight_image.aspx?image=ps343850.jpg&retpage=15522). British Museum. Retrieved 15 June
2012.
7. Johnston 2004, p. 579.
8. Gryglewski 2002, p. 145.
9. Coulter & Turner 2000, p. 58.
10. "Gods and Religion in Ancient Egypt – Anubis" (https://web.archive.org/web/20021227200957/htt
p://www.ancient-egypt.org/religion/gods/anubis.html). Archived from the original (http://www.ancie
nt-egypt.org/religion/gods/anubis.html) on 27 December 2002. Retrieved 23 June 2012.
11. "Anubis" (https://www.worldhistory.org/Anubis/). World History Encyclopedia. Retrieved
18 November 2018.
12. "Anubis" (https://academic.eb.com/levels/collegiate/article/Anubis/7931). Encyclopaedia
Britannica. 2018. Retrieved 3 December 2018.
13. The canine referred to as the Egyptian jackal in older texts was recently biologically reclassified
as a separate canid species more closely related to grey wolves and coyotes than golden jackals.
Furthermore ancient Greek texts about Anubis constantly refer to the deity as having a dog's
head, not jackal or wolf, and there is still uncertainty as to what canid represents Anubis.
Therefore the Name and History section uses the names the original sources used but in
quotation marks.
14. Leprohon 1990, p. 164, citing Fischer 1968, p. 84 and Lapp 1986, pp. 8–9.
15. Conder 1894, p. 85 (https://books.google.com/books?id=OzIB5P77q8UC&pg=PA85).
16. "CDLI-Archival View" (http://cdli.ucla.edu/search/archival_view.php?ObjectID=P270941).
cdli.ucla.edu. Retrieved 20 September 2017.
17. Wilkinson 1999, p. 262.
18. Wilkinson 1999, pp. 280–81.
19. Wilkinson 1999, p. 262 (burials in shallow graves in Predynastic Egypt); Freeman 1997, p. 91
(rest of the information).
20. Wilkinson 1999, p. 262 ("fighting like with like" and "by jackals and other wild dogs").
21. Freeman 1997, p. 91.
22. Riggs 2005, pp. 166–67.
23. Hart 1986, p. 25.
24. Hart 1986, p. 26.
25. Gryglewski 2002, p. 146.
26. Campbell, Price (2018). Ancient Egypt - Pocket Museum. Thames & Hudson. p. 266. ISBN 978-0-
500-51984-4.
27. Lévai, Jessica (2007). Aspects of the Goddess Nephthys, Especially During the Graeco-Roman
Period in Egypt (https://books.google.co.in/books?id=C7vTAQAACAAJ&dq=levai+jessica+aspects
+of+nephthys&hl=en&sa=X&redir_esc=y). UMI.
28. Peacock 2000, pp. 437–38 (Hellenistic kingdom).
29. "Hermanubis | English | Dictionary & Translation by Babylon" (http://www.babylon.com/definition/H
ermanubis/English). Babylon.com. Retrieved 15 June 2012.
30. Riggs 2005, p. 166.
31. Hoerber 1963, p. 269 (for Cerberus and Hades).
32. E.g., Gorgias, 482b (Blackwood, Crossett & Long 1962, p. 318), or The Republic, 399e, 567e,
592a (Hoerber 1963, p. 268).
33. Hart 1986, p. 23.
34. Hart 1986, pp. 23–24; Wilkinson 2003, pp. 188–90.
35. Vischak, Deborah (27 October 2014). Community and Identity in Ancient Egypt: The Old Kingdom
Cemetery at Qubbet el-Hawa (https://books.google.com/books?id=_bqZBAAAQBAJ&q=tpy%20D
w%20f&pg=PA262). Cambridge University Press. ISBN 9781107027602.
36. Armour 2001.
37. Zandee 1960, p. 255.
38. "The Gods of Ancient Egypt – Anubis" (http://www.touregypt.net/godsofegypt/anubis.htm).
touregypt.net. Retrieved 29 June 2014.
39. Kinsley 1989, p. 178; Riggs 2005, p. 166 ("The motif of Anubis, or less frequently Hathor, leading
the deceased to the afterlife was well-established in Egyptian art and thought by the end of the
pharaonic era.").
40. Riggs 2005, pp. 127 and 166.
41. Riggs 2005, pp. 127–28 and 166–67.
42. Faulkner, Andrews & Wasserman 2008, p. 155 (https://books.google.com/books?id=La9K8fp-BcM
C&pg=PA155&dq=anubis+scales#v=onepage&q=anubis%20scales&f=false).
43. "Museum Explorer / Death in Ancient Egypt – Weighing the heart" (https://www.britishmuseum.or
g/explore/young_explorers/discover/museum_explorer/ancient_egypt/death/weighing_the_heart.a
spx). British Museum. Retrieved 23 June 2014.
44. "Gods of Ancient Egypt: Anubis" (https://www.britishmuseum.org/explore/highlights/highlight_obje
cts/aes/p/book_of_the_dead_of_ani.aspx). Britishmuseum.org. Retrieved 15 June 2012.
45. Wilkinson 1999, p. 263.
46. Hart 1986, p. 22.
47. Hart 1986, p. 22; Freeman 1997, p. 91.
48. "Ancient Egypt: the Mythology – Anubis" (http://www.egyptianmyths.net/anubis.htm).
Egyptianmyths.net. Retrieved 15 June 2012.
49. Wilkinson 1999, p. 281.
50. Wilkinson 2003, pp. 188–90.

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Further reading
Duquesne, Terence (2005). The Jackal Divinities of Egypt I. Darengo Publications. ISBN 978-1-
871266-24-5.
 El-Sadeek, Wafaa; Abdel Razek, Sabah (2007). Anubis, Upwawet, and Other Deities: Personal
Worship and Official Religion in Ancient Egypt. American University in Cairo Press.
ISBN 9789774372315.
Grenier, J.-C. (1977). Anubis alexandrin et romain (in French). E. J. Brill. ISBN 9789004049178.

External links
Media related to Anubis at Wikimedia Commons
The dictionary definition of Anubis at Wiktionary

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This page was last edited on 31 August 2021, at 18:34 (UTC).

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