Editing Hathor (section)

===Worship outside Egypt===

[[File:Temple of Hathor in Timna Park in summer 2011 (1).JPG|thumb|upright|right|alt=Foundations of a small stone wall at the base of a desert cliff|Remains of the Hathor shrine in the [[Timna Valley]]]]

Egyptian kings as early as the Old Kingdom donated goods to the temple of Baalat Gebal in Byblos, using the syncretism of Baalat with Hathor to cement their close trading relationship with Byblos.{{sfn|Espinel|2002|pp=116–118}} A temple to Hathor as Lady of Byblos was built during the reign of [[Thutmose&nbsp;III]], although it may simply have been a shrine within the temple of Baalat.{{sfn|Traunecker|2001|p=110}} After the breakdown of the New Kingdom, Hathor's prominence in Byblos diminished along with Egypt's trade links to the city. A few artifacts from the early first millennium BC suggest that the Egyptians began equating Baalat with Isis at that time.{{sfn|Zernecke|2013|pp=227–230}} A myth about Isis's presence in Byblos, related by the Greek author [[Plutarch]] in his work ''On Isis and Osiris'' in the 2nd century AD, suggests that by his time Isis had entirely supplanted Hathor in the city.{{sfn|Hollis|2009|pp=4–5}}

A pendant found in a [[Mycenaean Greece|Mycenaean]] tomb at [[Pylos]], from the 16th century BC, bears Hathor's face. Its presence in the tomb suggests the Mycenaeans may have known that the Egyptians connected Hathor with the [[afterlife]].{{sfn|Lobell|2020}}

Egyptians in the [[Sinai Peninsula]] built a few temples in the region. The largest was a complex dedicated primarily to Hathor as patroness of mining at [[Serabit el-Khadim]], on the west side of the peninsula.{{sfn|Wilkinson|2000|pp=238–239}} It was occupied from the middle of the Middle Kingdom to near the end of the New.{{sfn|Pinch|1993|pp=55–57}} The [[Timna Valley]], on the fringes of the Egyptian empire on the east side of the peninsula, was the site of seasonal mining expeditions during the New Kingdom. It included a shrine to Hathor that was probably deserted during the off-season. The local [[Midianites]], whom the Egyptians used as part of the mining workforce, may have given offerings to Hathor as their overseers did. After the Egyptians abandoned the site in the [[Twentieth Dynasty]], however, the Midianites converted the shrine to a tent shrine devoted to their own deities.{{sfn|Pinch|1993|pp=59–69}}

In contrast, the Nubians in the south fully incorporated Hathor into their religion. During the New Kingdom, when most of Nubia was under Egyptian control, pharaohs dedicated several temples in Nubia to Hathor, such as those at [[Faras]] and [[Mirgissa]].{{sfn|Wilkinson|2000|pp=227–230}} Amenhotep{{nbsp}}III and [[Ramesses&nbsp;II]] both built temples in Nubia that celebrated their respective queens as manifestations of female deities, including Hathor: Amenhotep's wife Tiye at [[Sedeinga]]{{sfn|Morkot|2012|pp=325–326}} and Ramesses's wife [[Nefertari]] at the [[Abu Simbel temples#Small Temple|Small Temple of Abu Simbel]].{{sfn|Fisher|2012|pp=357–358}} The independent [[Kingdom of Kush]], which emerged in Nubia after the collapse of the New Kingdom, based its beliefs about [[List of monarchs of Kush|Kushite kings]] on the royal ideology of Egypt. Therefore, Hathor, Isis, Mut, and Nut were all seen as the mythological mother of each Kushite king and equated with his female relatives, such as the ''[[kandake]]'', the Kushite queen or [[queen mother]], who had prominent roles in Kushite religion.{{sfn|Kendall|2010b}} At [[Jebel Barkal]], a site sacred to Amun, the Kushite king [[Taharqa]] built a pair of temples, one dedicated to Hathor and [[Temple of Mut, Jebel Barkal|one to Mut]] as consorts of Amun, replacing New Kingdom Egyptian temples that may have been dedicated to these same goddesses.{{sfn|Kendall|2010a|pp=1, 12}} But Isis was the most prominent of the Egyptian goddesses worshipped in Nubia, and her status there increased over time. Thus, in the Meroitic period of Nubian history (c. 300 BC{{snd}}AD 400), Hathor appeared in temples mainly as a companion to Isis.{{sfn|Yellin|2012|pp=128, 133}}