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Wild — This icon is represented by the Ankh. It appears only on reels 3, 4 and 5. Wilds can substitute for every icon, except the Scatter.
When the Wild is a part of a winning combo, it will expand to cover all 4 rows. It is possible that more than one Wild expand two or three in addition to winning more cash.
Scatter — Pyramids and the Nile are representing the Scatter. Five Scatters on the section will give you , four of them and 3 of these icons coins.
Extra Bonus With 3, 4 or 5 Scatters you can win 3, 5 or 7 free spins. When a feature is triggered, a wall with the Egyptian eye appears.
When the Wild lands on reels 2, 3 or 4, it expands as usual, but it stays in place during the round. The sun, therefore, sails across the water in a circle, each night passing beyond the horizon to reach the skies that arch beneath the inverted land of the Duat.
Lesko , however, believes that the Egyptians saw the sky as a solid canopy and described the sun as traveling through the Duat above the surface of the sky, from west to east, during the night.
The sun and the stars move along with this dome, and their passage below the horizon is simply their movement over areas of the earth that the Egyptians could not see.
These regions would then be the Duat. Outside them are the infertile deserts, which are associated with the chaos that lies beyond the world.
There, two mountains, in the east and the west, mark the places where the sun enters and exits the Duat.
Foreign nations are associated with the hostile deserts in Egyptian ideology. Foreign people, likewise, are generally lumped in with the " nine bows ", people who threaten pharaonic rule and the stability of maat , although peoples allied with or subject to Egypt may be viewed more positively.
While some stories pertain to the sky or the Duat, Egypt itself is usually the scene for the actions of the gods.
Often, even the myths set in Egypt seem to take place on a plane of existence separate from that inhabited by living humans, although in other stories, humans and gods interact.
In either case, the Egyptian gods are deeply tied to their home land. The Egyptians' vision of time was influenced by their environment.
Each day the sun rose and set, bringing light to the land and regulating human activity; each year the Nile flooded , renewing the fertility of the soil and allowing the highly productive agriculture that sustained Egyptian civilization.
These periodic events inspired the Egyptians to see all of time as a series of recurring patterns regulated by maat , renewing the gods and the universe.
Many Egyptian stories about the gods are characterized as having taken place in a primeval time when the gods were manifest on the earth and ruled over it.
After this time, the Egyptians believed, authority on earth passed to human pharaohs. At the other end of time is the end of the cycles and the dissolution of the world.
Because these distant periods lend themselves to linear narrative better than the cycles of the present, John Baines sees them as the only periods in which true myths take place.
Egyptians saw even stories that were set in that time as being perpetually true. The myths were made real every time the events to which they were related occurred.
These events were celebrated with rituals, which often evoked myths. Some of the most important categories of myths are described below.
Because of the fragmentary nature of Egyptian myths, there is little indication in Egyptian sources of a chronological sequence of mythical events.
Among the most important myths were those describing the creation of the world. The Egyptians developed many accounts of the creation, which differ greatly in the events they describe.
In particular, the deities credited with creating the world vary in each account. This difference partly reflects the desire of Egypt's cities and priesthoods to exalt their own patron gods by attributing creation to them.
Yet the differing accounts were not regarded as contradictory; instead, the Egyptians saw the creation process as having many aspects and involving many divine forces.
One common feature of the myths is the emergence of the world from the waters of chaos that surround it.
This event represents the establishment of maat and the origin of life. One fragmentary tradition centers on the eight gods of the Ogdoad , who represent the characteristics of the primeval water itself.
Their actions give rise to the sun represented in creation myths by various gods, especially Ra , whose birth forms a space of light and dryness within the dark water.
With the emergence of the sun god, the establisher of maat , the world has its first ruler. Atum , a god closely connected with the sun and the primeval mound, is the focus of a creation myth dating back at least to the Old Kingdom.
Atum, who incorporates all the elements of the world, exists within the waters as a potential being. At the time of creation he emerges to produce other gods, resulting in a set of nine deities, the Ennead , which includes Geb, Nut, and other key elements of the world.
The Ennead can by extension stand for all the gods, so its creation represents the differentiation of Atum's unified potential being into the multiplicity of elements present within the world.
Over time, the Egyptians developed more abstract perspectives on the creation process. By the time of the Coffin Texts , they described the formation of the world as the realization of a concept first developed within the mind of the creator god.
The force of heka , or magic, which links things in the divine realm and things in the physical world, is the power that links the creator's original concept with its physical realization.
Heka itself can be personified as a god, but this intellectual process of creation is not associated with that god alone. An inscription from the Third Intermediate Period c.
Hymns from the New Kingdom describe the god Amun , a mysterious power that lies behind even the other gods, as the ultimate source of this creative vision.
The origin of humans is not a major feature of Egyptian creation stories. In some texts the first humans spring from tears that Ra-Atum or his feminine aspect, the Eye of Ra , sheds in a moment of weakness and distress, foreshadowing humans' flawed nature and sorrowful lives.
Others say humans are molded from clay by the god Khnum. But overall, the focus of the creation myths is the establishment of cosmic order rather than the special place of humans within it.
In the period of the mythic past after the creation, Ra dwells on earth as king of the gods and of humans.
This period is the closest thing to a golden age in Egyptian tradition, the period of stability that the Egyptians constantly sought to evoke and imitate.
Yet the stories about Ra's reign focus on conflicts between him and forces that disrupt his rule, reflecting the king's role in Egyptian ideology as enforcer of maat.
In an episode known in different versions from temple texts, some of the gods defy Ra's authority, and he destroys them with the help and advice of other gods like Thoth and Horus the Elder.
The Eye goddess becomes angry with Ra and runs away from him, wandering wild and dangerous in the lands outside Egypt. Weakened by her absence, Ra sends one of the other gods—Shu, Thoth , or Anhur , in different accounts—to retrieve her, by force or persuasion.
Because the Eye of Ra is associated with the star Sothis , whose heliacal rising signaled the start of the Nile flood, the return of the Eye goddess to Egypt coincides with the life-giving inundation.
Upon her return, the goddess becomes the consort of Ra or of the god who has retrieved her. Her pacification restores order and renews life.
As Ra grows older and weaker, humanity, too, turns against him. In an episode often called "The Destruction of Mankind", related in The Book of the Heavenly Cow , Ra discovers that humanity is plotting rebellion against him and sends his Eye to punish them.
She slays many people, but Ra apparently decides that he does not want her to destroy all of humanity. He has beer dyed red to resemble blood and spreads it over the field.
The Eye goddess drinks the beer, becomes drunk, and ceases her rampage. Ra then withdraws into the sky, weary of ruling on earth, and begins his daily journey through the heavens and the Duat.
The surviving humans are dismayed, and they attack the people among them who plotted against Ra. This event is the origin of warfare, death, and humans' constant struggle to protect maat from the destructive actions of other people.
In The Book of the Heavenly Cow , the results of the destruction of mankind seem to mark the end of the direct reign of the gods and of the linear time of myth.
The beginning of Ra's journey is the beginning of the cyclical time of the present. Egyptian accounts give sequences of divine rulers who take the place of the sun god as king on earth, each reigning for many thousands of years.
Both of them face revolts that parallel those in the reign of the sun god, but the revolt that receives the most attention in Egyptian sources is the one in the reign of Geb's heir Osiris.
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