MerytMaihes Osorkon wrote:

"My first question is about the Netjer Maahes (leonine god, son of Bast). What do you know about his Temple in Per-Bast or Leontopolis?

My second question is about the Netjer Amunet (feminine form of Amun). What can you tell me about her connection to Mut and Nit?"

During the Late and Ptolemaic periods, there was a Memphite tradition which named Bast the mother of Anubis, but likely the "unnamed" son to which Hart refers is either Nefertem (who equated with Mihos as well), or Hor-Hekenu (a form of Horus).

Bonnet states that with "...Miysis in Bubastis, he [Mihos/Mysis] is equated usually with Nefertem as well as Hor-Hekenu, beside Bast as 'son with whom Bast appears' (Naville, Bubastis pl. 39, 41 G; Nefertem as son of Bast, cf. Urk. V. 57). In the Late Period, Bast is connected [by syncretism] into all features of the Isis cult as well, and is referred to as the 'soul of Isis'." (Bonnet, 1952: 82).

During the Ptolemaic period, a major cult to Mihos was established at Leontopolis (I), which is modern Tell el-Muqdam. This cult was located in the eastern part of the city, which served as the capital of the nome during the Ptolemaic period.

So, Mihos' cult is established in several different places, based upon his association with other feline deities, particularly goddesses, when he serves as their "son," This multiple locations is due to the syncretism of deities during the Late and Ptolemaic periods.

While Amun and Amunet/Amaunet are later additions to the Hermopolitan Ogdoad creation legend, evidence of Amun (and possibly Amaunet) as established deities seems secure in both the Old Kingdom Pyramid Texts and definitely by the Middle Kingdom, when the predominance of Amun as a local god from Thebes emerges to that of a national god, even to merging with the sun-god Ra.

However, Amunet/Amaunet does not seem to have had an independent cult of her own, and references to her (as well as other consorts of Amun) are scarce as to separate mythology. It is believed that she played a part of the Opet festivals at Thebes, but it may be her functions become conflated by the New Kingdom with that of Hathor, Nut, Isis, or even Satis (in the Late Period).

Bonnet, H. 2001 (1952). Reallexikon der Aegyptischen Religiongeschichte. (On Mihos: see listing under "Bast.")Berlin: Walter deGruyter.

Yoyotte, J. 1988. Des lions et des chats. Contribution à la prosopographie de l'époque Libyenne. Revue d' Egyptologie 39: 155-178.

Daumas, F. 1967. L'origine d'Amon de Karnak. BIFAO 65: 201-214. (This can be downloaded as a PDF from the BIFAO website)

de Jong, W.J. 1990. De Ogdoade van Hermopolis. De Ibis [Amsterdam] 15: 2-13.

Kilian, R. 1966. Gen. I, 2 und die Urgötter von Hermopolis. Vetus Testamentum [Leiden] 16: 420-438. (On her function in the Hermopolitan Ogdoad)

Pamminger, P. 1992. Die sogenannte "Thebanische" Götterneunheit Studien zur Altägyptischen Kultur 19: 249-255. (on the interweaving of Amaunet with other associated consorts of Amun by syncretism, and her status in various Theban triads)

Parlebas, J. 1977. Die Herkunft der Achtheit von Hermopolis. In W. Voigt, ed, XIX. Deutscher Orientalistentag vom 28. September bis 4. Oktober 1975 in Freiburg im Breisgau: 36-38. Supplement. Zeitschrift der Deutschen Morgenländischen Gesellschaft, 3/I-II. Wiesbaden: Franz Steiner Verlag GmbH.

Other Reference:

Germond, P. 1981. Sekhmet et la Protection du Monde. Aegyptiaca Helvetica 9. R. Hari. Geneva: Editions de Belles-Lettres.

I hope this assists.

Best --

Katherine Griffis-Greenberg