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The god "Iunmutef " is a hypostasis of "Horus". His nature is that of the "loving son".He held many titles, "He is the ruler of eternity (@kA Dt)" , " The great god", " He is the son of Osiris" , "He delivers a speech before the Ennead, which is located in the temple of Seti I (PsDt Hryt-ib Hwt -mn - MAat- Ra)", "He delivers a speech before the great Ennead, which is located in the great house (PsDt -imy -Hwt- aA)" , " He is a Shem priest", "He smokes", " He smokes and libates ("Baptism of the Pharaoh")", " The lord of eternity (nb nHH)". ????????????????????????????????????????????? , , , @r -imy- Snwt "Horus in ^nwt" , was worshipped in the 9th Upper Egyptian nome, and is attested from the Old Kingdom to the Graeco-Roman Period.The introduction of the name "Horus-Iunmutef" is undoubtedly connected with the restoration of the Osiris cult under "Sethy" I. (Horus-)Iunmutef's officiation and support manifests itself in the following forms: greeting on the transitional threshold, revival and unification of body parts (opening of the mouth), protection and elimination of enemies, justification before the divine tribunal as well as the integration into the cosmic cycle of kingship. The determinative characteristic of "Horus Iunmutef" is that of the "loving son" and constitutes the basis for all actions of this god.The explicit name form is used solely in connection with an Osirian environment and can be found for the first time in the temple of "Sethy: I at Abydos as well as his tomb in the Valley of the Kings (KV 17). In Sethy's temple at Qurna, where "Iunmutef" is responsible for the same ritual duties as at Abydos (rejuvenation and deification of the king), there is no evidence for the name compound - not even where he explicitly addresses the Osirian aspect of the king.His significance in the succession theology is indicated by his name "pillar of his mother", which most probably originates from the Khemmis myth. The myth refers to the passive, supportive role of the young Horus hidden in the papyrus marshes: "Horus" stands by and comforts his mother Isis as she mourns for "Osiris".And in relation to the deceased: The deceased goes as @r-imy- ^nwt : ^As m @r-imy "goes as @r-imy- ^nwt". He also played the role of a punishing god as mention of his slaughter in a magic spell. He also represented the 10 th of 77 Pharbaitos throws the evil one into the great fire basin of @r-imy- ^nwt, from which he cannot escape , and he does he destroys the enemies caught in the net. as he placed the hearts of the enemies on his fire-brazier (ax). The enemy is also thrown (text destroyed) onto his fire bowl on the occasion of the "Sokar" festival on the IVth of Axt 26 in Edfu.

The god “Iunmutef ” is a hypostasis of “Horus”. His nature is that of the “loving son”. He stands by his father, the divine ruler, and in doing so his filial care incorporates both complementary elements that constitute the kingship: the living “Horus”/the son of “Re” and the deceased “Osiris-king”. Iunmutef’s every act aims to maintain the cosmic order, “Maat”.
This is particularly illustrated by New Kingdom sources, in which his role as a deity, who officiates for the king during certain rituals, manifests itself to the full. These sources are not only numerous and informative; they also reveal a development of Iunmutef’s nature, the peak of which is marked by the appearance of the explicit name @r-iwn- mwt.f “Horus-Iunmutef”. The evolvement of his character expressed by this name can be explained in terms of religious developments.
The sources make it clear that the concept of “Iunmutef” as the caring son already existed in the 6 th Dynasty. His significance in the succession theology is indicated by his name “pillar of his mother”, which most probably originates from the Khemmis myth. The myth refers to the passive, supportive role of the young Horus hidden in the papyrus marshes: “Horus” stands by and comforts his mother Isis as she mourns for “Osiris”. His name is also connected to the “motif of joy”, an element of the “Osiris” myth that constitutes a positive opposite to the theme of mourning. “Isis” great joy about her son is expressed in various texts e.g. the Abydos hymn and several Kushite inscriptions.

During the rule of “Sethy” I the explicit name form “Horus-Iunmutef” is introduced and determines his nature to an even greater extent. This compound formulates an already latent theological content, as Iunmutef’s Horus-like nature is clearly marked. The explicit name form is used solely in connection with an Osirian environment and can be found for the first time in the temple of “Sethy: I at Abydos as well as his tomb in the Valley of the Kings (KV 17).
In Sethy’s temple at Qurna, where “Iunmutef” is responsible for the same ritual duties as at Abydos (rejuvenation and deification of the king), there is no evidence for the name compound – not even where he explicitly addresses the Osirian aspect of the king. The introduction of the name “Horus-Iunmutef” is undoubtedly connected with the restoration of the Osiris cult under “Sethy” I.
(Horus-)Iunmutef’s officiation and support manifests itself in the following forms: greeting on the transitional threshold, revival and unification of body parts (opening of the mouth), protection and elimination of enemies, justification before the divine tribunal as well as the integration into the cosmic cycle of kingship. The determinative characteristic of “Horus Iunmutef” is that of the “loving son” and constitutes the basis for all actions of this god. The father-son or Horus constellation is already effective in rituals for the living king.

He held many titles, “He is the ruler of eternity (@kA Dt)” , “ The great god”, “ He is the son of Osiris” , “He delivers a speech before the Ennead, which is located in the temple of Seti I (PsDt Hryt-ib Hwt -mn - MAat- Ra)”, “He delivers a speech before the great Ennead, which is located in the great house (PsDt -imy -Hwt- aA)” , “ He is a Shem priest”, “He smokes”, “ He smokes and libates ("Baptism of the Pharaoh")”, “ The lord of eternity (nb nHH)”. “Representative of an Upper Egyptian subsidiary nome (Idb, see @ry-ib-Idb) between Dendara and Samhud”.

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, , , @r -imy- Snwt “Horus in ^nwt” , was worshipped in the 9th Upper Egyptian nome, and is attested from the Old Kingdom to the Graeco-Roman Period. He appeared in several forms, He appeared Human figure with Atef crown stabbing a donkey with a spear , Lion-shaped Standing lion-headed god with a spear in both his arms , Ram-shaped standing god with Amun's ram's head, standing ithyphallic ram-headed god on a box with a Atef crown. Above the raised arm is a scourge, in the box a bow. As it appeared in the form of Falcon-headed god with a sun disk on his head. In his left hand he holds a piece of cloth. Originally, he used to be a crocodile deity who secondarily was associated with Horus due to an ancient legend in which Horus saved his father Osiris in the shape of a crocodile. Therefore, he often appears as a falcon headed crocodile. Papyrus Leiden I 347, which contains the longest known hymnic text so far on this particular god as well as other deities closely associated with him, is therefore of special importance.
Played @r-imy- ^nwt many roles .In ritual scenes: He was responsible for Designation of gods: In a ritual scene (food offering: without title). And in connection with the king, The king is his living image (snn anx) in a ritual scene (putting fat bags on the fire:rdit aD Hr xt). And in relation to the deceased: The deceased goes as @r-imy- ^nwt : ^As m @r-imy “goes as @r-imy- ^nwt”. He also played the role of a punishing god as mention of his slaughter in a magic spell. He also represented the 10 th of 77 Pharbaitos throws the evil one into the great fire basin of @r-imy- ^nwt, from which he cannot escape , and he does he destroys the enemies caught in the net. as he placed the hearts of the enemies on his fire-brazier (ax). The enemy is also thrown (text destroyed) onto his fire bowl on the occasion of the “Sokar” festival on the IVth of Axt 26 in Edfu.