In Egyptian history society, Egyptian religious beliefs and practices were tightly interwoven (from c. 3000 BCE). Although many survivors of prehistory were probable, they may be relatively irrelevant for subsequent understanding, because the transition that formed the Egyptian state produced a new religious environment.
The Egyptians saw the cosmos as the gods and the current world, of which Egypt was, of course, the center, and as the realm of chaos from which order arose and in the end returned. It was necessary to keep the disorder at the bay. The King's duty to preserve the kind of gods in order to prevent disorder is the protagonist of human civilization. This gloomy vision of the universe was mainly linked to the sun deity and the solar cycle. In order to maintain order, it established a tremendous legitimization for the monarch and aristocracy.
Despite this pessimism, the formal presentation by the King and god in eternal reciprocity and harmony on the monuments of the universe was cheerful and optimistic. In contrast to that, the fragile order was reaffirmed. The limited nature of the monuments was also essential for a decorum system that determined, how and in what context, what may be exhibited. Decorum encouraged one another and affirmation of order.
The monuments and papers produced by and for the king and the tiny elite are famous. These beliefs. There is little knowledge about other people's beliefs and customs. There is no reason to assume that the ideas of the elite and those of others differ radically, but this is not an option to be excluded.
The king was the heart of human civilization, the guarantor of order for the gods, the benefactor of the gifts of God and humanity, and the administrator of the world. In the end, he was responsible for the cults of the dead both in his predecessors and in the departed as a whole. The state organization was built on the late predynastic kings of Kinghood (c. 3100 BC), and the service of king's officials, and tied its religious supremacy to its political dominant position. The king was the incarnation of a deity or several deities on earth and had a superhuman function in the human race.
The King's initial prime name, the name Horus, made Horus a fake in the heavenly god, the head god Horus. Furthermore, the "Son of Re" and the "Perfect God," both established between 400-2575 BCE during the construction of the great pyramids, were added to this. This was complemented by further identifying. The name "Son of Re" connected the king to the pantheon intimately, yet appropriately. 'Perfect God' (often termed 'Good God') indicated the king's lower status, which was 'perfected' by accession in his office, restricting his divinity's reach and separate him from the whole of deities.
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