A past exhibition at the British Museum titled “Living with Gods” posited that religion is an integral aspect of the human experience. This notion has intrigued me, particularly in contemplating why religion exists and what function it serves. One of the primary reasons seems to be its role in interpreting the mysteries of our environment, helping us navigate life’s uncertainties through the creation of meaningful narratives. Although contemporary society places greater emphasis on scientific understanding, reducing the relevance of deities and mythologies, these elements were central to ancient civilizations such as Egypt, where gods personified natural forces to explain their realities.
One such deity is Shu, revered as the god of air and sunlight, embodying dry air, while his sister Tefnut symbolizes moisture. This distinction made sense for the Egyptians within their arid landscape, and Shu’s presence is often felt as the wind. Unlike the Greek pantheon that manipulates specific natural phenomena, Egyptian gods exemplify these forces. In the Coffin Texts, Shu proclaims, “I am Shu … my clothing is the air … my skin is the pressure of the wind,” illustrating how an Egyptian would perceive the wind as the touch of Shu.
Typically depicted as a man adorned with a plumed headdress comprising a single ostrich feather—similar to that of Maat—Shu’s name likely translates to “he who rises up” or “emptiness.” His name may stem from the verb šwj meaning “to be empty.” Occasionally, he is represented in lion form, with a shrine from the 30th Dynasty suggesting he was venerated as such.
Shu symbolizes a pivotal notion in Egyptian thought concerning eternal time, representing cyclical and constant aspects of existence. The term neheh refers to the endless cycles of time, while djet embodies the eternal, unchanging qualities associated with mummies and stone structures—embodied by Tefnut. Shu is particularly linked with the cyclical nature of kingship and existence, wherein as the air he engenders the breath of life across the cosmos.
Shu’s prominence appears to have grown during the New Kingdom, aligning with the increased reverence for sunlight during this era, reaching a peak with Akhenaten’s reforms. During this transformative period, the Shu cult thrived, as his solar connections allowed for smooth integration into the Atenist ideology where he was imagined to reside in the sun-disc itself. Initially, Shu even featured in the names and titles associated with the Aten, emphasizing his integral role.
As a premier deity in Egyptian mythology, Shu’s influence reached into daily life, as he was invoked for vitality and rejuvenation. Despite the decline of distinct worship in the New Kingdom, references to Shu and Tefnut emerged in texts during the Late and Ptolemaic Periods.
Part of the Heliopolitan Ennead—a group of nine gods central to the Heliopolitan creation myths—Shu’s narrative begins with the primordial waters of chaos, from which the first land emerges, occupied by the god Atum. Subsequently, Atum births Shu and Tefnut, either by sneezing or via other creative gestures—a detail laden with linguistic allusion.
The relationship between Atum and his offspring is complex. According to the Coffin Texts, Shu and Tefnut symbolize attributes necessary for Atum’s existence. Their genesis can be interpreted as a separation rather than direct procreation, making Shu essential for Atum’s functionality and subsequent creation of the cosmos. After receiving Atum’s ka—vital life force—Shu and Tefnut emerge fully formed, marking the commencement of time.
Eventually, Shu and Tefnut father Geb (earth) and Nut (sky). The dynamic between Geb and Nut spirals into tension as Geb’s love for Nut prompts Shu to intervene and separate them. This separation—often depicted in myth—is fundamental to establishing the existing structure of the universe, wherein earth lies below, air in the middle, and sky dominates above.
There are additional winter solstice myths that center around Shu and Tefnut, each presenting a variation of the sun’s journey during the seasonal transition.
Although Shu is fundamentally associated with sunlight and air, he also intersects with lunar deities like Thoth or Khonsu, displaying the fluidity characteristic of Egyptian mythology. Throughout later periods, Shu’s persona amalgamated with various deities, showcasing the complex nature of gods in ancient Egyptian belief systems.
Shu’s role extends into the narrative of kingship, starting with Atum and continuing through the divine lineage down to the Pharaohs. This mythology purports a seamless transition of power but hints at unease regarding the king’s capability to govern—often reflecting societal trepidations during the succession of power.
Thus, we perceive Shu as a multifaceted god, essential in explaining aspects of life such as air and sunlight. His intertwined relationships with other deities emphasize the non-binary nature of Egyptian mythology—where gods may embody contradictory roles, underscoring the complexity of divine symbolism in ancient cultures.
