
Contents
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An Introduction to Middle Kingdom Apotheosis An Introduction to Middle Kingdom Apotheosis
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The Case of Heqaib The Case of Heqaib
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The Temple, Including Sarenput’s Stelae, as Evidence of Heqaib’s Apotheosis The Temple, Including Sarenput’s Stelae, as Evidence of Heqaib’s Apotheosis
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Formulaic Evidence of Heqaib’s Apotheosis Formulaic Evidence of Heqaib’s Apotheosis
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Identification as nṯr as Evidence of Heqaib’s Apotheosis Identification as nṯr as Evidence of Heqaib’s Apotheosis
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A Discussion of the Nature of Heqaib’s Divinity A Discussion of the Nature of Heqaib’s Divinity
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Arguments in Support of Heqaib’s Apotheosis Arguments in Support of Heqaib’s Apotheosis
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The Case of Isi The Case of Isi
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Epigraphic Evidence of Isi’s Apotheosis Epigraphic Evidence of Isi’s Apotheosis
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Onomastic Evidence of Isi’s Apotheosis Onomastic Evidence of Isi’s Apotheosis
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A Discussion of the Nature of Isi’s Divinity as a Living God, nṯr ʿnḫ A Discussion of the Nature of Isi’s Divinity as a Living God, nṯr ʿnḫ
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Arguments in Support of Isi’s Apotheosis Arguments in Support of Isi’s Apotheosis
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The Case of Wahka The Case of Wahka
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Epigraphic Evidence of Wahka’s Apotheosis Epigraphic Evidence of Wahka’s Apotheosis
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Arguments in Support of Wahka’s Apotheosis Arguments in Support of Wahka’s Apotheosis
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Characteristics of Middle Kingdom Apotheosis Characteristics of Middle Kingdom Apotheosis
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Notes Notes
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7 Apotheosis in the Middle Kingdom
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Published:December 2021
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Abstract
This chapter looks at three individuals who underwent apotheosis during the Middle Kingdom: Heqaib, Isi, and Wahka. Heqaib, Isi, and Wahka were venerated because they were remembered for the deeds they performed during life—such as Heqaib's reputation as a great warrior, or Isi's and Wahka's roles as local dignitaries and leaders. Thus, Middle Kingdom apotheosis can be generalized, on the basis of current evidence, as occurring uniquely in the provinces and typically (but not exclusively) numerous generations after the death of the deified dead in question. This delay, followed by a fully materialized display of divine status, was likely a reflex of the fact that the local temples became the primary locus of political display in the First Intermediate Period and Middle Kingdom. The deified dead of the Old Kingdom participated in Old Kingdom systems of power. Deified dead of the Middle Kingdom participated in Middle Kingdom hierarchies of power, which were situated in the local temples. Their articulation as gods, then, was much more explicit.
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