headdresses during the New Kingdom reflect this mythological tie. The priestesses who acted as ceremonial "wives" of particular gods during the Third Intermediate Period (c. 1059–653 BC), such as the God's Wife of Amun, had a similar relationship with the gods they served. Amenhotep III even dedicated a temple at Sedeinga in Nubia to his wife, Tiye, as a manifestation of the Eye of Ra, paralleling the temple to Amenhotep himself at nearby Soleb. The violent form of the eye was also invoked in religious ritual and symbolism as an agent of protection. The uraeus on royal and divine headdresses alludes to the role of the eye goddesses as protectors of gods and kings. For similar reasons, uraei appear in rows atop shrines and other structures, surrounding and symbolically guarding them against hostile powers. Many temple rituals called upon eye goddesses to defend the temple precinct or the resident deity. Often, the texts of such rituals specifically mention a set of four defensive uraei. These uraei are sometimes identified with various combinations of goddesses associated with the eye, but they can also be seen as manifestations of "Hathor of the Four Faces", whose protection of the solar barque is extended in these rituals to specific places on earth. The Eye of Ra could also be invoked to defend ordinary people. Some apotropaic amulets in the shape of the Eye of Horus bear the figure of a goddess on one side. These amulets are most likely an allusion to the connection between the Eye of Horus and the Eye of Ra, invoking their power for personal protection. In addition, certain magical spells from the New Kingdom involve the placement of clay model uraei around a house or a room, invoking the protection of the solar uraeus as in the temple rituals. These uraei are intended to ward off evil spirits and the nightmares that they were believed to cause, or other enemies of the house's occupant. The spell says the models have "fire in their mouths". Models like those in the spells have been found in the remains of ancient Egyptian towns, and they include bowls in front of their mouths where fuel could be burnt, although the known examples do not show signs of burning. Whether literal or metaphorical, the fire in the cobras' mouths, like the flames spat by the Eye of Ra, was meant to dispel the nocturnal