At the Temple of Karnak in Egypt's capital city of Thebes, the family of Amun-Ra, Mut and Khonsu were worshipped together as the Theban Triad.

In Theban creation myths, Mut is depicted as a serpent, who emerged from the primordial waters alongside her father the dt-serpent, a form of Amun-Ra.

While Amun’s association with Ra began under Senusret I, the integration of Min’s theological aspects likely occurred between the Seventeenth and early Eighteenth Dynasty as part of the broader efforts to solidify religious and political legitimacy.

Amaunet and Wosret may have been Amun's consorts early in Egyptian history, but Mut, who did not appear in texts or art until the late Middle Kingdom, displaced them.

This shifting relationship reflects the broader concept that Egyptian triads are subdivisions of the primeval and androgynous creator god, who initially impregnated and gave birth to himself.

[10] The influence of Heliopolitan theology let to the combination of Amun and Ra into Amun-Ra, as well as the creation of the Theban local forms od Mut-Tefnut and Khonsu-Shu.

The central figure is a wandering goddess, initially named Tefnut, who takes the form of a sacred cat and briefly a lioness.

Her name changes to Mut as she enters Thebes and to Hathor when she reconciles with her father Amun-Ra.In the myth, Ra’s daughter, angered, leaves Egypt and retreats to Ethiopia as a wild cat.

Initially, she reacts aggressively, but Thoth calms her with a fable about divine retribution for broken oaths, convincing her to spare his life.Thoth then appeals to her emotions, reminding her of her homeland, her twin brother Shu, and the importance of returning to Egypt.

The baboon warns her, and they flee together in a boat, hiding in the reeds.The myth then describes rituals performed in Thebes in her honor, including songs sung to her to soothe and welcome her.In the end, Mut resumes her divine form as Tefnut, the goddess of moisture and unites with her father Ra.

[14] The appeasement of the sun's eye and the reconciliation with her father Amun-Ra was celebrated by playing music, dancing and singing in the Mut destrik.

Similarly, the Isheru lake in Mut’s temple was referred to as a "vessel of drunkenness", reinforcing the connection between intoxication and divine appeasement.

This ended with the five epagomenal days, seen as unlucky, during which the angry lioness goddess and her messengers spread destruction.At the festival’s climax, people poured "heavenly dew," a red alcoholic liquid linked to Hapi, over the fields, symbolizing the calming of the Solar Eye and the flood's arrival.

[18] The Mut Temple describes the creation of the Isheru lake, with different texts attributing its excavation to Ra-Atum, Nun, or groups of primeval deities.

Another account has Nun forming the Isheru to soothe Mut’s essence and establish her temple after her she returns to Thebes pregnant with Khonsu.

When Mut returns from the desert, Thoth appeases her, and Ra orders the gods to dig a canal in Thebes, extracting its waters to please her.

Despite Mut's intense heat, they work with hoes and shovels, and the name "Isheru" comes from the gods' exclamations of suffering as they complete the task.

[21] The birth of Khonsu was celebrated in Thebes in the annual Festivael of Renenutet that was held between the end of the month Pharmouthi and the beginning of Pashons.

The festival also incorporated the cult of the reigning monarch, who was identified with the divine child of the local triad, thus reinforcing the legitimacy of royal succession.

[28] In art, Mut was pictured as a woman with the wings of a vulture, holding an ankh, wearing the united crown of Upper and Lower Egypt and a dress of bright red or blue, with the feather of the goddess Ma'at at her feet.

Before the end of the New Kingdom almost all images of female figures wearing the Double Crown of Upper and Lower Egypt were depictions of the goddess Mut, here labeled "Lady of Heaven, Mistress of All the Gods".

Later, the Roman emperor Tiberius rebuilt the site after a severe flood and his successors supported the temple until it fell into disuse, sometime around the third century AD.

In the wake of Akhenaten's revolution, and the subsequent restoration of traditional beliefs and practices, the emphasis in personal piety moved towards greater reliance on divine, rather than human, protection for the individual.