Demonology during the Late Pharaonic and Greco-Roman Periods in Egypt

Abstract

This paper gives an overview of the beliefs in demons as perceived by the ancient Egyptians during the later phases of the Pharaonic period and under the Greco and Roman rule. It focuses in particular on the so-called "guardian demons" represented and named on the walls of the Ptolemaic temples such as the temple of Hathor at Dendera. These figures of protectors are in fact later reinterpretations of the demonic guardians of the doors and regions of the netherworld as described in the so-called Book of the Dead. Through this and other examples taken from iconographic and textual sources mentioning demons, it is discussed how the conception and ritual practices concerning "demons" changes significantly in Greco-Roman Egypt as compared to the earlier Pharaonic period.

Turtle (Demon or Guardian) a Study In Particular Magical Wands

“…During the Late Period, there arises a tendency to explain all kinds of unlucky happenings by reference to some evil demonic influence on mankind, so that we can speak of a demonization of everyday life. In the same period, foreigners entering Egypt (mainly the Assyrians) begin to be represented more strongly and clearly as invaders (Lucarelli, 2011). They were believed to be disease-bringers and certain diseases, especially concerning the skin, like leprosy, were considered to be of foreign origin and were given Semitic names.…”

“…They were believed to be disease-bringers and certain diseases, especially concerning the skin, like leprosy, were considered to be of foreign origin and were given Semitic names. These kinds of diseases seem to have been spreading in Egypt over the Late Period, perhaps from other cultures, and in the so-called "OAD" 18 they have foreign names and are listed together with a series of other dangerous beings (evil spirits, the damned dead, and ghosts) to be warded off (Lucarelli, 2011). A text dating back to the Greco-Roman Period from the temple of Esna, the entrance of those affected by kind of diseases is forbidden through a special formula (Koenig, 2004).…”

“…They came to be regarded as deities like, for example, god Tutu (Great of Strength) aA pHty, the first of the Seven Demons who was particularly worshipped in the Greco-Roman Period with his own temple cults. His name was also transliterated in Greek as Apathes and used as personal name (Lucarelli, 2011). The guardians are part of the massive legion of the dwellers of the Underworld, where the sun god descended during his journey in order to unite with the deceased body of Osiris (Lucarelli, 2011).…”

Amente Demons and Christian Syncretism

“…The ambiguity of Abaddon and Temelouchos, between angelic judge and demonic punisher, follows a pattern well attested among Asian religions, known for their rich iconographies of "demonic protectors" like Bhairava and Mahakala.⁵⁸  Walters 1989, 200 -204.  See Frankfurter 1998Kaper 2003;Lucarelli 2011, 121-24. Spieser 2009 shows the same process of harnessing "chaotic" gods as taking place in much earlier times with Taweret and Sekhmet.…”

“… By "demon" I refer to an otherworldly being whose general function is to harass, obstruct, torment, or otherwise cause misfortune. However, outside Christian apocalyptic theology, the beings customarily denoted as demons have a fundamentally ambivalent nature: i. e., with proper ritual knowledge experts or gods can control and direct them, and they may serve essential roles in the cosmos (See Frankfurter 2006, 13 -26;Lucarelli 2011). Thus in denoting certain obstructive/tormenting figures in the underworld as "demons" I do not imply their absolute opposition to other types of supernatural beings, as in Christianity.…”