by the Church Fathers and Medieval philosophers, or the adaptation of myths associated with the goddess Isis. The common feature of all these reflections is the more or less accentuated belief, referred to by Erik Hornung as Egyptosophy, that "mysterious Egypt is the cradle of a special esotericism" by which the highest "transcendence of cognition beyond the conventional framework of conceptual-logical thinking" can be achieved, because "Egypt was a land where gods lived among men, i.e. A land in which people were in direct contact with (hidden) natural forces which we (people of the modern age) have made the subjects of fairy tales." Surprisingly, however, this approach is not only found in authors sympathetic to esoterism, but also in the historical sphere, where it can take the form of interpretation update: "it seems (in fact) that the wholism of the ancient Egyptians is closely related to the latest natural science, to the world of quarks and bosons... In doing so, we encounter similar structures that suggest fruitful comparisons between, for example, quantum mechanics and Egyptian belief in gods." Kemetism therefore stands as the youngest alongside other (and different) reflections on the same object, from which it differs in its emphasis on the religious aspect of the ancient Egyptian tradition. The others are usually devoted to other parts of it, such as "Egyptian wisdom" or magic and interprets the culture and religion itself and its gods symbolically, unlike Kemetism, in consequently, they reflect rather an "imaginary Egypt", i.e. "an idea (of Egypt) independent of time, which is only loosely related to the historical reality." In contrast, the goal of Kemetist groups is a more or less rigorous restoration of the religious system in its historical form, although Kemetists generally admit that a completely accurate imitation of ancient practices is not always possible or even advisable. The degree of knowledge and understanding of the original ancient Egyptian thought plays an important role here, while their difficulty is due to the very nature of the subject: ancient Egyptian religion underwent complex transformations during the Pharaonic period, within which there was always "a multitude of approaches" and has always had its "local dimension", in which one and the same god could have different forms of cult in individual nomes or even individual temples and be involved in different mythological contexts. In this respect, it is quite dissimilar to the common tradition of Judaism and