Am-He was a threatening Underworld god whose name means "Devourer of Millions". he dwells in a Like of Fire, and if that were not enough, his ferocity is augmented by his having the face of a hunting dog and an appetite for sacrifices. Only Atum could fend off Am-Heh.

Maahes (Mahes, Mihos, Miysis, Mysis) was the ancient Egyptian lion-god of war. Both a god of war and a guardian and a lord of the horizon. He was believed to help Ra fight against Apep in the solar barque each night, a god who protected the pharaoh while he was in battle. By Greek times, he was attributed as being a god of storms and winds. He also had links to perfumes and oils. Maahes was a god who seems to have first appeared in the New Kingdom, and is thought to have been a deity of foreign origin.

Maahes was thought to be the guardian of sacred places, and the one who attacks captive enemies. He protected the innocent dead and condemned the damned. He was thought to be one of Osiris' executioners, and a defender of the solar barque against the attack of the snake-demon Apep and his followers. He protected the pharaoh while he was in battle, just as he protected the sun god Ra. He was also a god, and a protector of the horizon, due to his leonine form - lions were connected to the horizon by the Egyptian mind. He was also thought to be the personification of the summer heat, just as the Eye of Ra - different lioness goddesses - were thought to represent the burning heat of the sun.

A god of war and hunting who originated at This (the Thinite region) near Abydos, Anhur (Han-her, Inhert)), was more commonly known by his Greek name, Onuris (Onouris). His name (Anhur) literally means "he who leads back the distant one" (which might also mean "Sky Bearer"), which appears to reference the mythical manner in which this god is said to have journeyed to Nubia in order to bring back the leonine "Eye of Re", who became his consort as the lioness-goddess Mekhit. This legend is paralleled by another surrounding the god Shu at Heliopolis, who was supposed to have also brought back the fearsome "eye" as his own consort, Tefnut. However, the name Anhur suggests that the tradition may have originated with him. This nevertheless led to Anhur often being equated with Shu and also to his link to the sun god under the epithet, "son of Re". Onuris was thus supposed to hunt and slay the enemies of his solar-deity father.

Onuris, as a war-like god, was also associated Montu and Sopedu and had a strong rapport with Horus, whose claims he vociferously advocates in the tribunal judging the rights to the Egyptian throne. Later during the Greek period, he was identified with the Hellenistic war god, Ares. The Romans maintained this war-like identity of Onuris as evidenced by a depiction of Emperor Tiberius on a column shaft in the temple of Kom Ombo which shows Tiberius wearing the characteristic crown of Onuris.

The iconography of Onuris that has survived depict him as a standing god, with a beard and a short wig that is surmounted by a uraeu and either two or four tall plumes. He is frequently depicted wearing a long kilt which is often decorated in a feather-like pattern. His right hand is raised as if to thrust a lance (he is also known as the "lord of the lance") or spear, while his left A late period bronze statue of Onuris hand holds a length of rope that may be symbolic of his role in capturing his lioness consort. His association with the spear and ropes also provides an inevitable link with the mythological struggle between Horus and Seth, in which the hawk god used the same weapons to entrap and kill his foe, the Hippopotamus.

However, in other instances the rope is absent, and the god may be depicted grasping his raised spear in both hands and at other times neither rope nor spear is present, though his arms are raised as if to hold these objects. This iconography clearly shows that rather than throw the spear, he intends to thrust his spear downward into a subdued enemy. Hence, Onuris controls rather than attacks his enemies.

Though Onuris seems to have originated at This near Abydos in Upper Egypt, his main area of worship in later periods was in the Delta town of Sebennytos (modern Samannud), where he was venerated alongside or as a form of Shu. There is a temple of Onuris-Shu called Phersos (Per-shu) at this site that has been dated to the reign of Nectanebo II, though its construction may have started during the reign of Nectanebo I of Egypt's 30th Dynasty, though worship of Onuris in this location would have predated this temple. Silver and bronze amulets of the god occasionally have been unearthed in Late Period burials elsewhere in Egypt.

In early times Set was worshipped as the god of wind and the desert storms, and prayed to that he would grant the strength of the storms to his followers. Although he was always a dark and moody god, he was believed to be the ally of his brother and sister, Osiris and Isis, the counterpart to his sister-wife Nephthys, and the defender of their father, Ra.

But somewhere along the line the view of Set changed. He became a god of evil, in eternal conflict with the gods of light, and especially with Horus, the son of Osiris. Set became identified with his former enemy, the serpent Apep. By the XXVI Dynasty, Set was the major antagonist and embodiment of evil to the Egyptians. Why this change came about is unknown, but it is thought that some time after the unification of Egypt, the religion of Set fell into disfavor with the state religion, the worship of Ra and Osiris. It may be that there was open rebellion against the pharaoh Narmer (Menes) who unified Egypt under his rule, the rebellion failed and their beliefs were effectively quashed. Victors are known to rewrite history, it may be that they also rewrote the religion. It is an interesting idea to think that the struggle for the control of Egypt might have found its way into their core beliefs.

In the Legend of Osiris, Set kills Osiris and scatters his body, then claims the throne of the gods for his own. He is later struck down by Horus, the son of Osiris, who restores order to the world and sets up the pharaohs as the guardians of Maat. Set and Horus continue to battle for control of the world, setting up an epic conflict of good versus evil.

Shay personified destiny, and existed both as a deity and a concept. In the New Kingdom funerary papyrus of the royal scribe Ani, Shay appears in the Weighing of the Heart scene as anthropomorphic. In the book of moral and religious precepts known as the Instruction of Amenemope, one passage stresses the futility of pursuing riches by pointing out that no one can ignore Shay, i.e. what is fated. The god, as a personification of the span of years, and prosperity that a person can expect to enjoy, comes out clearly in inscriptions from the reign of the heretic king, Akhenaten in the 18th Dynasty. Here, both the king and the god Aten are described as "the Shay who gives life".

The god frequently appears mentioned beside goddesses who have some affinity with his role, including Renenutet, Meskhenet and Shepset, a benign minor goddess worshipped mostly in Memphis. Shay coalesces in the Graeco-Roman period with Agathodaimon, the popular serpent god of fortune at Alexandria.

t was not unusual in ancient Egypt for more then one god to take the same form, with similar functions as another god. Wepwawet (Ophios, Upuaut), called the son of Isis, was one of several Egyptian deities to take the form of a canine, today often incorrectly identified as a wolf. Egyptologists now believe that he was more likely associated with the jackal, though he is often depicted with a gray or white head.

Like Anubis, Wepwawet was also a funerary deity, and was one of the earliest of the gods worshipped at Abydos. Early on, Wepwawet's worship paralleled that of Khentyamentiu, but when Osiris absorbed that god's attributes, Anubis filled his funerary role. However, with the rise of the solar cult, particularly during the 12th Dynasty, Osiris was limited to the underworld and the local god and lord of the cemetery at Abydos was filled by Wepwawet, who gained the titles, "Lord of Abydos" and Lord of the Necropolis".

Other cult centers for Wepwawet included Quban, el-Hargarsa, Memphis, Sais and particularly the thirteenth ancient nome of Upper Egypt. This is the location of modern Asyut, which the Greeks called Lycopolis. This may be the origin of the misinterpretation of Wepwawet as a wolf, for Lycopolis can be interpreted as the "Town of the Wolf".

Wepwawet's name means "the opener of the ways (or Roads)". We believe this refers to his role in leading the deceased through the underworld as a protector. This attribute of the god is well established in New Kingdom funerary texts such as the Book of Going Forth by Day (Book of the Dead), and the Book of That Which Is in the Underworld (Amduat). Wepwawet was also thought of as the messenger and champion of royalty. Like Shu, he was also referred to as the "one who has separated the sky from the earth.

Wepwawet's image is generally portrayed with a uraeus and a hieroglyph that has been described as representing the king's placenta, surmounting a standard known as a shedshed. The famous mace of Narmer shows such a standard in use as early as the 1st Dynasty. It is possible, given this context, that early on Wepwawet was a warlike deity and that in war, he also "opened the way" for the Egyptian army. Wepwawet's standard was carried preceding the king from the palace or temple during processions, and during the New Kingdom, Wepwawet's standard even preceded that of Osiris. In fact, Wepwawet's standard symbolized Upper Egypt in royal processions, while Lower Egypt's counterpart was the Apis bull of Memphis. However, one inscription provides that he was born in the sanctuary of the goddess Wadjet at Buto in the Nile Delta, though this was most likely politically inspired, considering that all evidence points to his Upper Egyptian origins.

Denwen was a fiery serpent god attested in the Pyramid Era, hence very old. he would have caused a conflagration destroying other deities were he not prevented from doing so by the king.

Ament is the consort of Aken, and it is she who greets the souls of the newly dead, offering them bread and water at the gates of the underworld following their arrival.

Haurun was an earth-god of Canaan identified most importantly in Egypt with the Great Sphinx at Giza.

Haurun is attested as a name in Egypt for over 1200 years from 1900 BC when he occurs in the name of a foreign prince w3hom the Egyptians ceremonially curse.

It is likely that a settlement of Canaanite-Syrian workers near the Sphinx in the New Kingdom made the initial analogy between the guardian figure of Khephren carved over a thousand years earlier, and Haurun. Possibly from its position on the western desert looking towards the rising sun, reinterpreted by this time as the sun-god Harmachis, the Sphinx suggested to the foreign artisans the god Haurun viewing the "City of the East" which Canaanite legend has him founding. A temple to this god, the "House of Haurun" as it was called, was constructed in front of the Sphinx.

Haurun also figures in a magical spell against the dangers of wild animals such as lions or ferocious dogs; he provides the protection under his epithet "the victorious herdsman". There is an inherent contradiction (or dualism) in his character since his role as a healing god in Egypt must be balanced against his action as a god of doom in the Canaanite myth where Haurun is responsible for planting a "tree of death".

The word kheper means scarab, and as the animal was associated with life and rebirth, so was Khephri. The scarab lays its eggs in a ball of dung and rolls it to hide in a safe place. From this unlikely substance the Egyptians observed new life emerging. Similarly, they believed that Khephri, in the form of a gigantic scarab, rolled the sun like a huge ball through the sky, then rolled it through the underworld to the eastern horizon. Each morning Khephri would renew the sun so that it could give life to all the world.

Sepa was a centipede god from Heliopolis with the powers to prevent snake bites. He could also be represented with the head of a donkey or as a mummiform deity sporting two short horns.

Gengen Wer was a primeval Egyptian goose god whose onomatopoeic name means Great Honker and who is a force of creative energy.

The imagery is that of the goose carrying the egg from which life emerges. In order to be part of this creation, a continuing cycle in the Egyptian mind, a person in the Underworld might be described as closely guarding or actually being the egg within the Great Honker.

This goose, also called the crackler ('Negeg' in ancient Egyptian) is a form under which Amun can appear as a creator-god.

Babi was a fierce, bloodthirsty baboon god who was ancient even in the realm of Egyptian gods. We find him mentioned as early as the Old Kingdom, when Babi "bull (i.e. dominant male) of the baboons" with his supernatural aggression is an attribute to which the monarch aspires. He controls the darkness and will open up the sky for the king since his phallus is the bolt on the doors of heaven. This virility symbol is carried over into a later spell where in order to ensure successful sexual intercourse in the Afterlife a man identifies his sexuality with Babi. Perhaps it is not entirely fortuitous that the Underworld ferryboat uses Babi's phallus as its mast.

This dangerous god lives on human entrails and murders on sight. Hence spells are needed to protect oneself against him, particularly during the weighing of the heart ceremony in the Hall of the Two Truths. where a person's fitness for paradise is determined. Naturally this hostile aspect of Babi leads to an identification with Seth. Conversely Babi can use his immense power to ward off dangers like snakes and control turbulent waters. Understandably in the Book of the Dead the deceased makes the magical progression to become Babi who in turn transforms into the "eldest son of Osiris".