Homosexuality in ancient Egypt is a disputed subject within Egyptology. Historians and egyptologists alike debate what kinds of views the ancient Egyptians' society fostered about homosexuality. Only a handful of direct clues survive, and many possible indications are vague and subject to speculation.
The best known case of possible homosexuality in ancient Egypt is that of the two high officials Nyankh-Khnum and Khnum-hotep. Both men lived and served under pharaoh Niuserre during the 5th Dynasty (c. 2494–2345 BC). [1] Nyankh-Khnum and Khnum-hotep each had families of their own with children and wives, but when they died their families apparently decided to bury them together in the same mastaba tomb. In this mastaba, several paintings depict both men embracing each other and touching their faces nose-on-nose. These depictions leave plenty of room for speculation, because in ancient Egypt the nose-on-nose touching normally represented a kiss. [1]
Egyptologists and historians disagree about how to interpret the paintings of Nyankh-khnum and Khnum-hotep. Some scholars believe that the paintings reflect an example of homosexuality between two married men and prove that the ancient Egyptians accepted same-sex relationships. [2] Other scholars disagree and interpret the scenes as an evidence that Nyankh-khnum and Khnum-hotep were twins, or even possibly conjoined twins. No matter what interpretation is correct, the paintings show at the very least that Nyankh-khnum and Khnum-hotep must have been very close to each other in life as in death. [1]
A well known story, dating back to the Middle Kingdom, tells about an anonymous citizen, who comes to the audience hall of king Pepi II (here named by his birth name, Neferkarê). The citizen wants to lament about an unnamed circumstance, but the king does not want to listen to the laments, so he orders his royal musicians to drown the stranger's speech with noise. Disappointed, the stranger leaves the palace. When this happens several times, he orders his friend, the high official Tjeti, to follow the king. The king in turn is frequently leaving the palace during the night. Tjeti finds out that king Pepi II keeps visiting his loyal general officer Sasenet for several hours, then returning home. [3]
The chapter in which king Pepi II visits his loyal general officer is subject of passionate discussions. Especially one certain phrase stays in the centre of investigations: the text says, that "his majesty went into Sasenet's house and did to him what his majesty desired". The phrase "doing what one desires" is a common flowery phrase to describe sex. [4] For this reason, some scholars are convinced that the papyrus reveals king Pepi's homosexual interests and his same-sex relationship with his general officer. [1] But other scholars are instead convinced that the passage is merely an allegoric pun to religious texts, in which the sun god Râ visits the underworld god Osiris during the middle four hours of the night. Thus, king Pepi II would be taking the role of Râ and Sasenet would take the role of Osiris. The phrase "doing what one desires" would therefore be overrated and misinterpreted. [3]
A further famous story about same-sex intercourse can be found in the Kahun Papyri, dating back to the Middle Kingdom. It contains the nearly completely preserved story of the Osiris myth and the legendary fight for the throne of Egypt between Horus and Set. The chapter in question reports that Set was unutterably jealous about his young nephew Horus, because Horus was very young and popular. He was quite pampered by the other gods. Set instead had very few companions and he was comparatively unpopular because of his choleric and vindictive behaviour. As a result, Set tried to either chase away or even kill Horus, no matter what the cost. When Set constantly fails, he plans to humiliate his rival so badly that Horus would be banned from Egypt forever. Set invites Horus to a party and convinces the teenage Horus to drink more than Horus could normally cope with. When Horus is drunk, Set seduces him to sleep over the night in one bed together. When lying together in one bed, Set grabs Horus and rapes him. But Horus has tricked Set; his drunkenness was staged. He catches Set's semen with his hands and hides it. The next morning, Horus runs to his Mother, Isis, to tell her what happened. Isis is at first speechless with rage and disbelief, then she tells Horus to masturbate and use his semen to lubricate Set’s favorite food (Egyptian lettuce). Oblivious, Set eats the manipulated lettuce, then he goes to the divine court to inform on Horus. At first, the divine judges swear at Horus, but when Thoth, the scribe of the court, calls for Set's semen to emerge from the body of Horus, instead the semen of Horus emerges from the body of Set. Set blushes in embarrassment and shock, then flees. Horus is acquitted. [1] [3]
The famous rape of Horus by his jealous uncle is also a subject of passionate discussion. While most scholars agree that the papyrus clearly describes rape, it must remain open, whether it actually describes a homosexually driven deed. Background of the dispute are Set's motives: he does not love Horus; in contrast, he hates his nephew and the rape was clearly performed to humiliate Horus. The only common ground between the rape and homosexuality is that the act was of same-sex nature. [3] But some scholars[ who? ] are not so sure and point out that Set was often credited with alternative sexual interests.[ citation needed ]
Two military men named Ramose and Wepimose or Wepwawetrnose who dedicated Salakhana Stela CM004 might have been a couple.[ citation needed ]
Suty and Hor who are known of the famous stela, often regarded as a locus classicus of twins, could have been a male couple.[ citation needed ]
At Sheikh Fadl, there is a tomb dating to the 6th or 5th Century BCE with an Aramaic inscription apparently written by one member of a male couple to another, in which the speaker says "I cannot abandon him, I shall rest with him; I love Lekii (personal name?) very much." [5]
It remains unclear what exact view the ancient Egyptians fostered about homosexuality. Any documents, or literature that contain stories involving sexual acts never name the nature of the sexual deeds but instead use flowery and euphemistic paraphrases. While the stories about Seth and his sexual behavior may reveal rather negative thoughts and views, the tomb inscription of Nyankh-khnum and Khnum-hotep may instead suggest that homosexuality was likewise accepted. Ancient Egyptian documents never clearly say that same-sex relationships were seen as reprehensible or despicable. No ancient Egyptian document mentions that homosexual acts were punishable offenses. Thus, a direct evaluation remains problematic. [1] [3]
In Talmudic literature, the ancient Egyptians are known for their liberal sexual lifestyles and are often used as the prime example of sexual debauchery. Rashi, who lived in the 11th Century CE, describes an Egyptian practice for women to have multiple husbands. Maimonides refers to lesbianism as "the acts of Egypt." While polyandry and lesbianism are characteristics of the ancient Egyptians according to religious Jewish discourse, male-male homosexual relationships are usually attributed to Sodom, Gomorrah, and Amalek. [6]
A lesbian is a homosexual woman or girl. The word is also used for women in relation to their sexual identity or sexual behavior, regardless of sexual orientation, or as an adjective to characterize or associate nouns with female homosexuality or same-sex attraction. The concept of "lesbian" to differentiate women with a shared sexual orientation evolved in the 20th century. Throughout history, women have not had the same freedom or independence as men to pursue homosexual relationships, but neither have they met the same harsh punishment as gay men in some societies. Instead, lesbian relationships have often been regarded as harmless, unless a participant attempts to assert privileges traditionally enjoyed by men. As a result, little in history was documented to give an accurate description of how female homosexuality was expressed. When early sexologists in the late 19th century began to categorize and describe homosexual behavior, hampered by a lack of knowledge about homosexuality or women's sexuality, they distinguished lesbians as women who did not adhere to female gender roles. They classified them as mentally ill—a designation which has been reversed since the late 20th century in the global scientific community.
Horus, also known as Heru, Har, Her or Hor in Ancient Egyptian, is one of the most significant ancient Egyptian deities who served many functions, most notably as god of kingship, healing, protection, the sun and the sky. He was worshipped from at least the late prehistoric Egypt until the Ptolemaic Kingdom and Roman Egypt. Different forms of Horus are recorded in history, and these are treated as distinct gods by Egyptologists. These various forms may be different manifestations of the same multi-layered deity in which certain attributes or syncretic relationships are emphasized, not necessarily in opposition but complementary to one another, consistent with how the Ancient Egyptians viewed the multiple facets of reality. He was most often depicted as a falcon, most likely a lanner falcon or peregrine falcon, or as a man with a falcon head.
The Osiris myth is the most elaborate and influential story in ancient Egyptian mythology. It concerns the murder of the god Osiris, a primeval king of Egypt, and its consequences. Osiris's murderer, his brother Set, usurps his throne. Meanwhile, Osiris's wife Isis restores her husband's body, allowing him to posthumously conceive their son, Horus. The remainder of the story focuses on Horus, the product of the union of Isis and Osiris, who is at first a vulnerable child protected by his mother and then becomes Set's rival for the throne. Their often violent conflict ends with Horus's triumph, which restores maat to Egypt after Set's unrighteous reign and completes the process of Osiris's resurrection.
Set is a god of deserts, storms, disorder, violence, and foreigners in ancient Egyptian religion. In Ancient Greek, the god's name is given as Sēth (Σήθ). Set had a positive role where he accompanies Ra on his barque to repel Apep, the serpent of Chaos. Set had a vital role as a reconciled combatant. He was lord of the Red Land (desert), where he was the balance to Horus' role as lord of the Black Land.
Societal attitudes towards same-sex relationships have varied over time and place. Attitudes to male homosexuality have varied from requiring males to engage in same-sex relationships to casual integration, through acceptance, to seeing the practice as a minor sin, repressing it through law enforcement and judicial mechanisms, and to proscribing it under penalty of death. In addition, it has varied as to whether any negative attitudes towards men who have sex with men have extended to all participants, as has been common in Abrahamic religions, or only to passive (penetrated) participants, as was common in Ancient Greece and Ancient Rome. Female homosexuality has historically been given less acknowledgment, explicit acceptance, and opposition. The widespread concept of homosexuality as a sexual orientation and sexual identity is a relatively recent development, with the word itself being coined in the 19th century.
This is an index of Egyptian mythology articles.
The Eye of Horus, also known as left wedjat eye or udjat eye, specular to the Eye of Ra, is a concept and symbol in ancient Egyptian religion that represents well-being, healing, and protection. It derives from the mythical conflict between the god Horus with his rival Set, in which Set tore out or destroyed one or both of Horus's eyes and the eye was subsequently healed or returned to Horus with the assistance of another deity, such as Thoth. Horus subsequently offered the eye to his deceased father Osiris, and its revitalizing power sustained Osiris in the afterlife. The Eye of Horus was thus equated with funerary offerings, as well as with all the offerings given to deities in temple ritual. It could also represent other concepts, such as the moon, whose waxing and waning was likened to the injury and restoration of the eye.
LGBT history dates back to the first recorded instances of same-sex love and sexuality of ancient civilizations, involving the history of lesbian, gay, bisexual, and transgender (LGBT) peoples and cultures around the world. What survives after many centuries of persecution—resulting in shame, suppression, and secrecy—has only in more recent decades been pursued and interwoven into more mainstream historical narratives.
There are a number of passages in the Hebrew Bible and the New Testament that have been interpreted as involving same-sex sexual activity and relationships. The passages about homosexual individuals and sexual relations in the Hebrew Bible are found primarily in the Torah. The book of Leviticus chapter 20 is more comprehensive on matters of detestable sexual acts. Some texts included in the New Testament also reference homosexual individuals and sexual relations, such as the Gospel of Matthew, the Gospel of Luke, and Pauline epistles originally directed to the early Christian churches in Asia Minor. Both references in the Hebrew Bible and the New Testament have been interpreted as referring primarily to male homosexual individuals and sexual practices.
Khnumhotep and Niankhkhnum were ancient Egyptian royal servants. They shared the title of Overseer of the Manicurists in the Palace of King Nyuserre Ini, sixth pharaoh of the Fifth Dynasty, reigning during the second half of the 25th century BC. They were buried together at Saqqara and are listed as "royal confidants" in their joint tomb. They are notable for their unusual depiction in Egyptian records, often interpreted as the first recorded same-sex couple.
Lesbian, gay, bisexual, and transgender (LGBT) people in Egypt face legal challenges not experienced by non-LGBT residents.
The ancient Egyptian story of "King Neferkare and General Sasenet" survives only in fragments. With its atmosphere of nocturnal mystery and intrigue it is an early example of the literary cloak and dagger tradition. It is often cited by people interested in homosexuality and its history as being proof that a homosexual relationship existed between a pharaoh and one of his officers. On the other hand, literature often reflects social mores: the tale is censorious of the king's conduct which may well reflect the attitude of the people towards homosexuality. It purports to describe the nightly exploits of Pepi II Neferkare; some like R. S. Bianchi think that it is a work of archaizing literature and dates to the 25th Dynasty referring to Shabaka Neferkare, a Kushite pharaoh.
With the exceptions of South Africa, Cape Verde, and Mauritius, lesbian, gay, bisexual, and transgender (LGBT) rights in Africa are limited in comparison to the Americas, Western Europe and Oceania.
Pederasty or paederasty is a sexual relationship between an adult man and a boy. It was a socially acknowledged practice in Ancient Greece and Rome.
LGBT themes in mythology occur in mythologies and religious narratives that include stories of romantic affection or sexuality between figures of the same sex or that feature divine actions that result in changes in gender. These myths are considered by some modern queer scholars to be forms of lesbian, gay, bisexual, or transgender (LGBT) expression, and modern conceptions of sexuality and gender have been retroactively applied to them. Many mythologies ascribe homosexuality and gender fluidity in humans to the action of gods or of other supernatural interventions.
In Hindu Epic, there are deities or heroes whose attributes or behavior can be interpreted as lesbian, gay, bisexual, or transgender (LGBT) or have elements of gender variance and non-heterosexual sexuality. Traditional Hindu literary sources do not speak of homosexuality directly, but changes of sex, homoerotic encounters, and intersex or third gender characters are often found both in traditional religious narratives such as the Vedas, Mahabharata, Ramayana and Puranas as well as in regional folklore.
Heqet, sometimes spelled Heket, is an Egyptian goddess of fertility, identified with Hathor, represented in the form of a frog. To the Egyptians, the frog was an ancient symbol of fertility, related to the annual flooding of the Nile. Heqet was originally the female counterpart of Khnum, or the wife of Khnum by whom she became the mother of Her-ur. It has been proposed that her name is the origin of the name of Hecate, the Greek goddess of witchcraft.
In ancient Egyptian art, the Set animal, or sha, is the totemic animal of the god Set. Because Set was identified with the Greek monster Typhon, the animal is also commonly known as the Typhonian animal or Typhonic beast.
"The Contendings of Horus and Seth" is a mythological story from the Twentieth Dynasty of Egypt found in the first sixteen pages of the Chester Beatty Papyri and deals with the battles between Horus and Seth to determine who will succeed Osiris as king.
Egypt does not recognize same-sex marriages or civil unions.
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