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Wenwet - The Priesthood of Ancient Egypt

In Ancient Egyptian one of the words used to describe the Priesthood was Wenwet. Essentially, while there were many different types of priests and priestesses within any given temple, there appear to have been five distinctive levels of initiation and development within the Egyptian system. During the Old and Middle Kingdoms almost all men, and many women, of importance served as part of the rotating or ‘part time' priesthood (Shafer 1997.9). These ‘rotating' teams were called sAw (s3w) by the Egyptians and later Phylae by the Greeks. Each sAw served one lunar month out of every four (Watterson 1998.79). In addition, each temple also had a smaller staff of permanent priesthood. These were generally the higher initiates who oversaw the entire operation of the temple from mundane affairs to the most sacred ritual activity. The following lists these levels from enterance in the priesthood to the highest level:

It appears that all members of the priesthood began with the level of Wab (w'b) (Watterson 1998.78), a term meaning "pure" (Collier 1998.153). The Wab (Wabet (w'bt) for priestesses (Shafer 1997.11)) were concerned with the cleanliness of the ritual area and items. Beyond physical purity, as a contemporary temple we feel that the Wab and Wabet control the psychic purity of the temple as well. As such one of the first things a Wab or Wabet is taught are rituals of protection, cleansing and consecration. In ancient times the Wab generally were not allowed in the inner sanctuary (Wilkinson 2000.91). Rather the training of a Wab or Wabet began with performing many of the lesser ritual functions of the temple (Shafer 1997.11). However, with experience the Wab and Wabet were elevated to higher positions (Wilkinson 2000.91, Watterson 1998.78-79). The next step for the Wab or Wabet would be elevation to the position of Great Wab/et (w'b ‘3), or Senior Wab (Lesko 1999.242, Shafer 1997.11). These people led the other Wab in their ritual duties (Shafer 1997.11). The Wab level appears to have been a preparatory level of the priesthood used for the training of the higher ranks.

The following is a list of various classifications and types that exist within the Priesthood:

jmj-r3 hmw-ntr or imi-ra hemu-netjer (Jemjra Hem-Neter) (Shafer 1997.10) - These were High Priests or Priestesses who also frequently held other titles and positions within the temple. Often they were assisted by a Sehedj Hem Neter (shd) the ‘inspector of the priesthood.' Some temples also had Imi-khet Hem Neter, supervisors of temple operations (Shafer 1997.11, Wilkinson 2000.91).

dw3t-ntr (Dewat Neter) - This term literally means "Worshiper of the God" and was a title carried by priestesses of Hwt-Hrw as early as the Old Kingdom. These priestesses held equal or greater status than many of their many male counterparts. They are depicted as performing all of the temple rites that are reserved for only the highest level of the clergy. This position was also referred to as the "God's Wife" and the "Hand of the God" both of which echo back to the creation myths in which Hwt-Hrw (Hathor), Nebet-Hetepet, Iusaas sexually stimulates Atum-Ra so that creation may begin (Schumann Antelme 1999, 2001.65). In this sense it appears that one of the primary roles of the Dewat Neter was the ritualistic and symbolic arousal of the Neter. As Egyptologist Gay Robins suggests in doing so the priestess "stimulates the Creator to continue the First Creation so that fertility did not flag and the cosmos did not subside into chaos" (Robins 1993.153, Shafer 1997.15).

Iunmutef (iwn-mwt.f) - In looking closely at priesthood roles it is possible that a male equivalent to the Dewat Neter may have existed in the priestly position of the Iunmutef (iwn-mwt.f). This is a term that translates to "Pillar of his Mother" (Bell 1997.297 (note 142), Watterson 1998.79). This is reminiscent of Ra's title as "Bull of His Mother" representing the cycle of fertility and creation, in which Ra impregnates Hwt-Hrw as the noonday Sun so that She may give birth to him the next day (Ions 1968.41, 78). Given the Ancient Egyptians passion for word play and the demonstrated fact that the term "pillar"often represented the phallus (as seen in the the mysteries of Isis and Osiris) it seems logical that, similar to the Dewat Neter priestesses, one possible role of the Iunmutef Priest may have been to stimulate Goddesses to whom the priest may be in service, so that fertility would continue. It may be noteworthy that inscriptions exist showing Dewat Neter priestesses and Iunmutef priests performing ceremonies together (Robins 1993.151). Perhaps it may be important to point out that the attitude of the Ancient Egyptians toward sexuality was very different from that of current western and middle eastern culture which are so strongly influenced by the Abrahamic religions. Predating these, the Ancient Egyptians regarded sexuality as sacred. As Egyptologist Barbara Lesko explains:

"Sexual activity thus was a natural, respectable, and necessary component of life on this earth and the means to eternal life as well. For this reason, the king of the gods was often shown unabashedly ithyphallic, and it was common to celebrate the nocturnal wedding nights of deities . . . Religious life and sexual experience were not inimical but were repeatedly linked by the Egyptians." (Lesko 1999.230-231)

It-Neter (it-ntr or jt-ntr) - Literally translates to "Father of the God" (Shafer 1997.15, Wilkinson 2000.91). While in the older periods of Egyptian history this title could be held by members of the priesthood of the highest ranks, later it was meant as a intermediary position between Wab and other levels (Wilkinson 2000.91). Where the Wab were concerned with the purity of the outer temple area and rituals items used there, the It-Neter's primary role appears to have been the sanctity and care of the inner sanctuary, the Great Seat, of the temple and the ritual items that were presented to the cult statue of the Neter.

hmw-ntr (Hem-Neter / Hemet-Neter) - Literally the "Servants of the God." As we saw earlier these were separated into three distinctive levels: third, second and first. In the Ptolemaic period the Greeks referred to these positions as prophets rather than Hem Neter. Essentially the third and second Hem Neter priesthood assisted the first Hem Neter (Hem Neter Tepy), the High Priest or Priestess, with the daily rituals (Watterson 1998.78-79). The primary purpose of each of these levels was the care of the Neter within the inner sanctuary, the "Great Seat" of the temple. This was the most sacred area of the building complex, and their ceremonial function was the most important within the esoteric sphere of the religion. The care of the Neter/God is the pivotal point within Egyptian religion. It is through the rituals associated with this act that communication and commitment between humanity and the divine occurred, thus helping to enable Ma'at to remain undisturbed so that all may flourish. As such the role of Hem Neter is critical to the Ancient Egyptian spiritual system.

W'b (Wab) - A term meaning "pure" (Collier 1998.153). The Wab (Wabet (w'bt) for priestesses (Shafer 1997.11)) were concerned with the cleanliness of the ritual area and items. In ancient times the Wab generally were not allowed in the inner sanctuary (Wilkinson 2000.91). Rather the training of a Wab or Wabet began with performing many of the lesser ritual functions of the temple (Shafer 1997.11). However, with experience the Wab and Wabet were elevated to higher positions (Wilkinson 2000.91, Watterson 1998.78-79). The next step for the Wab or Wabet would be elevation to the position of Great Wab/et (w'b ‘3), or Senior Wab (Lesko 1999.242, Shafer 1997.11). These people led the other Wab in their ritual duties (Shafer 1997.11). The Wab level appears to have been a preparatory level of the priesthood used for the training of the higher ranks.

hnr (Hener) - These were the temple musicians and dancers. While the majority of these were women, men also participated in the Hener troupe (Lesko 1999.245). They were lead by a Weret Hener (wrt-hnr), a priestess of high rank (Robins 1993.148-149). Music and dancing were performed to promote fertility and rebirth, as such the Hener participated in almost all ceremonies from festivals to funerals (Pinch 1993.213).

hrj-hb(t) (Herh-Heb/Herh-Hebet) - "Lector Priests" also known as Kher-Heb. It was the Lector Priests who recited the ritual liturgy during ceremony while other participants performed the ceremonial actions. Because of their training in the reading and writing of Hieroglyphic texts they were strongly associated with the temple library known as the Per Ankh. Many Lector Priests were also temple scribes (Pinch 1994.51-53). They were seen as powerful magicians often providing services for lay people (Sauneron 1960.64). Because of their higher education and magical ability their position of power rose to the level of advisor in the royal courts. Frequently they were used in a diplomatic capacity by the Nisu[t] (Pinch 1994.52). The title of Kheri-Hebet was very respected and was frequently an additional station carried by inspectors, overseers and high priests of the temples (Wilkinson 2000.91).

Sesh-Per-Ankh - The scribes of the House of Life. These, too, were frequently associated with magical knowledge because of their connection with the sacred texts. The scribes worked largely within the Per-Ankh copying temple texts. They were considered to be very wise and scholarly. The scribes were also considered to be healers, possessing medical knowledge (Sauneron 1960.63). These were likely to have been part of the permanent staff of priesthood as opposed to the rotating sAw/Phylae priesthood (Pinch 1994.53). Dr. Serge Sauneron describes the activities of the scribes in the Per-Ankh very well:

"The main activities in the house of life consisted in preparing the religious works necessary to the cult, in recopying the old manuscripts, in correcting errors, in completing the gaps and passages short of lines; they developed the texts of theology or of liturgy particular to each temple; they prepared the magic books of protection, the astronomical tables; they recopied a thousand times, versions of the Book of the Dead; they discussed with ardor, between copying sessions, philosophical and religious problems, without neglecting medicine and literary activities . . . For everything was not just mechanical copying, in these studies; sometimes an original text, sometimes a theosophical exposition would be drawn up following meditation or the exchange of fruitful views . . . Some of the finest spiritual or ethical texts we possess were stimulated by the reflections and convictions of some obscure scribe whose name will never be known to us . . ." (Sauneron 1960.136)

Sem - The Sem priests are especially interesting in that usually they were not associated with any temple. Rather they were mortuary priests who oversaw and conducted the funerary rituals. The Neteru most closely associated with this priesthood were Ausir (Osiris), Anpu (Anubis), Sokar and Ptah (Sauneron 1960.108, Shafer 1997.11). Generally they (the Sem Priests) were identified by their ritual garb of a leopard skin worn over their white shift. They also wore the side-lock of youth as opposed to being completely shaved. In particular the Sem priests were masters of the "Opening of the Mouth" ceremony, specifically when this was used in a funerary context. As we saw earlier in our examination of altered states of consciousness Egyptologist Greg Reeder has shown that, in fact, the Sem were adept in the use of trance. During many Egyptian funeral ceremonies a Sem priest would by wrapped in cloth and placed on a sledge that was drawn to the opening of the tomb. In this guise the Sem was known as a Tekenu. Inscriptions show that during this phase of the ceremony the Sem enters a trance and visits the deceased. This was done as a critical point in the ceremony forming the link between manifest world and that which the deceased has passed. The priest then emerged from the wrappings proclaiming his communication with the deceased and then the ceremony would continue (Reeder 1995).

Whmw - A term meaning messenger or herald, these appeared to have been trained to be intermediaries between the Neteru and humans. This skill seems to particularly have been employed in regards to oracle (Pinch 1993.346).

Imi-Unut - Within the Wab we find a small sub-category of priesthood entitled the Imi-Unut. Along with the scribes of the House of Life, the Imi-Unut were astronomer priests and priestesses who calculated the positions of the Sun, Moon, stars and planets. In doing so they set the dates for the complex calendars, including the many festivals and religious holidays. They were also responsible for the alignment of the temples to celestial events. In the Ptolemaic period this category was further divided into two positions; the horologues or "time keepers" and astrologers (Sauneron 1960.66, Shafer 1997.17). The astrologers were responsible for keeping track of the mythological association of the days of the year, in order to determine the nature of the day's events. As far as can be found it wasn't until the later periods of Egyptian history that individual horoscopes involving concepts related to Western Astrology as we understand it today began to be incorporated into the temple priesthood practices (please see The Planets, Stars and the Gods of Ancient Egypt for more information on this). Many, though not all, of these concepts appear to have been imported from Babylonia (Sauneron 1960.66-67).

Sunu - Those priests involved with healing.

Rakhet - meaning ‘knowing one' (this is not to be confused with 'Rekhyet' which was a term used to designate non-initiates who were allowed to participate in some temple rituals in a limited context(Bell 1997.164-167)). The Rekhet were considered "wise women." They were seers who were able to communicate with the dead. It appears that the Rekhet were comprised of women only who had passed their child bearing years (Pinch 1994.56).

Sau - Workers of protective magic.