Editing Khonsu (section)

=== Khonsu-Neferhotep ===
The primary cult of Khonsu at the Karnak Temple during the New Kingdom centered on his manifestation as Khonsu-Neferhotep. This form of Khonsu may have emerged through syncretism with the deity Neferhotep, who was worshipped in [[Hu, Egypt|Diospolis Parva]]. Alternatively, "Neferhotep" might have been an epithet added to Khonsu’s name as early as the Middle Kingdom. Inscriptions frequently attribute additional epithets to this form, including “Khonsu-Neferhotep, [[Horus]]-Lord of Joy in Karnak,” “Khonsu-Neferhotep, Lord of [[Maat]] on the Great Throne,” and “Khonsu-Neferhotep-in-Thebes.”<ref>Klotz (2008), pp.106-107.</ref>

Khonsu-Neferhotep is depicted either as a mummified youth or as a falcon-headed adult, often positioned behind Amun in temple imagery. Other representations of Khonsu, such as his form as a baboon, were deliberately excluded from depictions of Khonsu-Neferhotep. This distinction served to separate Khonsu-Neferhotep, the son of Amun, from the broader cult of the mature Khonsu, which existed independently of Amun’s worship.
As the firstborn son of Amun and his rightful heir, Khonsu-Neferhotep ranked directly below Amun in the hierarchy of Theban deities. In Theban creation myths, he is regarded as part of the second divine generation—subordinate to Amun but above other gods—and is revered as a co-creator of deities.<ref>Klotz (2008), p.8.</ref>

Like many of Khonsu’s manifestations, Khonsu-Neferhotep was venerated as a moon god who traversed the night sky on the lunar bark, journeying between the mythical mountains of Bakhu and [[Land of Manu|Manu]]. In Egyptian cosmology, these mountains were believed to support the heavens and marked the entry and exit points of the underworld.<ref>Klotz (2008), p.114.</ref>

Khonsu-Neferhotep also held a prominent role as an authoritative and judicial deity. At the Khonsu Temple in Karnak, individuals swore oaths in his name to uphold obligations, such as repaying debts. Family disputes, including cases of divorce and inheritance, were also resolved with oaths sworn in his honor.<ref>Massa, Viviana (2018). [https://scholarlypublications.universiteitleiden.nl/handle/1887/67293 Temple oaths in Ptolemaic Egypt: a study at the crossroads of law, ethics and religion]. Scholarly Publications, Leiden University. pp.160-164.</ref> In some Greek oath formulas, Khonsu was equated with [[Heracles]], reflecting his identification with this figure in the [[Greco-Roman period]]. He was also known by his Hellenized name, Kesebaieon.<ref>Massa (2018), p.119.</ref>

In his temple at Thebes, Khonsu-Neferhotep’s consort was a local manifestation of the goddess Hathor, referred to as “Hathor within the Benenet.”<ref>Klotz (2008), p.158.</ref> She was honored with the epithet “the Lady of the Heart of [[Ra]],” a reference to one of Khonsu-Neferhotep’s titles, “the Heart of Ra.”<ref>Richter,Barbara Ann (2012).''The Theology of Hathor of Dendera: Aural and Visual Scribal Techniques in the Per-Wer Sanctuary.'' Berkeley: University of California.p.309.</ref> In their primordial aspects, they were also referred to as “Khonsu the Elder” and “Hathor the Elder,” respectively.<ref>Sethe (1929), pp.118-119.</ref>