Iconography of Deities and Demons: Electronic Pre-Publication 1/4 Last Revision: 16 April 2010

Heh of time. Therefore, he is especially con- nected to the ideology of kingship (→king), I. Introduction. Egyptian god. A expressing the plea for everlasting rulership number of separate mythological beings are (see BERLANDINI 1993; 7–16*). The god’s subsumed under the name H., the common iconography displays this association, often origin of which is probable (contra BARTA showing him with a palm branch, the sym- 1992). However, the symbolism and iconog- bol and sign for “year.” This bears some raphy of these deities is rather distinct. resemblance to the primeval divine being The Hermopolitan creation legend men- H., symbolizing the fluid infinity. tions H. as one of the primeval gods who II. Typology existed along with the gods Nun, Keku, and II.1. Phenotypes →, all being personifications of the A. ANTHROPOMORPHIC 1. STRIDING/STANDING basic elements. A deity named H. is already (1–3) 2. CROUCHING (4–17) 3. KNEELING (18–21) 4. PROBABLE (22–26) B. THERIOMORPHIC 1. BABOON attested in the (FAULKNER (27*) 2. POSSIBLE C. HYBRID: FROG–HEADED (28*– 1969: spell 558). He rarely occurs alone, but 30) together with the other primordial gods, as A. ANTHROPOMORPHIC mentioned in some passages of the Coffin The most important iconography of H. Texts (FAULKNER 1973: spells 76, 79, 80). is that of an adult male (1–26). He always H.’s female appearance, Hehet, not to be wears a long–haired, stranded wig, the understood as a separate deity, is depicted gods’ beard (exceptions: 5–6 ?), the shendyt as a serpent–headed deity only in late times apron (naked: 6 ?), and sometimes a heavy (26, 28*–30). However, she is mentioned lace around his neck (7, 15, 16*). from the second half of the 2nd mill. (Book 1. STRIDING/STANDING. In the cen- of Amduat: HORNUNG 2007: 357, 373, 420; tral illustration of the Book of the Celestial Book of the Night: ROULIN 1996: 165; 21) Cow, eight H.–deities are depicted with no and is related to the theological system of attributes. Two are assigned to each of the the Hermopolitan Ogdoad, which assigns a cow’s legs (1). In the Book of Amduat, H. female partner to each of the four primeval together with Hehet, Nun, and, Naunet, gods. The original role of H. in the Her- accompanies the nocturnal journey of the mopolitan myth remains unclear. According sun god (→Solar deities). In these scenes H. to the cosmological funerary texts (Book of either holds the was →scepter in one hand Amduat: HORNUNG 2007: 357f, 373), H. and the sign in the other (2), or does and Nun, together with their respective not carry any attribute at all but rises his female companions, hold responsibility for arms in a gesture of adoration (3). the daily rebirth of the →sun (21). They 2. CROUCHING. When H. is represent- may also lift the sun bark up to the sky after ing the god of eternity (related to the sun; the nocturnal journey through the nether- 17) he is usually depicted crouching, with world (Book of Amduat: HORNUNG 2007: one knee touching the ground (4–17). 357f, 373). Usually, in each raised arm he holds a According to another mythological con- carved or notched palm branch, their upper cept, a total of eight (in earlier times only ends facing either each other (4–11*) or in four or even two; 17) magical H.–deities opposite directions (12). Instead of the are in charge of holding the sky aloft. The branches H. rarely holds two uadj papyrus sky is sometimes personalized by the celes- columns (13). Occasionally he raises the tial cow. Rising with the sun god (→Solar →udjat eye (14*), the (15), or the deities) →Re on her back, the cow trembles royal (16*) over his head. In few because of the great height. Re thus creates cases, H.’s hands remain empty (17). Alter- eight H.–deities to support her (Book of the natively or additionally, a palm branch (12, Celestial Cow; see MAYSTRE 1941: 109– 17), →sun disk (4, 7–8), or the double ? 113; HORNUNG 1997: 96–102). The associa- →crown (5, 11* ) is on the deity’s tion of the primeval H. with the sun (see head. Ankh signs can flag from one (7, 9, above) may be based on this second aspect 17) or both arms. H. crouches on the of supporting the sky. Probably the total ground (5, 8*–16*), upon a standard (17), number of eight has to be set into relation the symbol for gold (7), or a basket, ex- with the identical number of divinities in the pressing the notion “all” (4, 6). At least Ogdoad of the Hermopolitan theological since the early 2nd mill., the entire icono- concept. graphic complex is also used as a writing Perhaps most important, H. is the per- sign in order to express the god’s name or sonification of temporal eternity. Because of the similar sounding word for “million.” the meaning of the similar sounding word 4. KNEELING. In a position of humble , or “million,” “great number,” H. is adoration addressing the sun god (→Solar associated with the concept of great lengths deities) or the deified sky (→Heaven), H.

IDD website: http://www.religionswissenschaft.unizh.ch/idd Iconography of Deities and Demons: Electronic Pre-Publication 2/4 Last Revision: 16 April 2010 can be represented with both knees touching represented either next to his female ap- the ground, with arms and hands mostly pearance, Hehet, who shares the same fea- raised (18–21). tures (2, 21), or in the presence of (2, 5. PROBABLE. Numerous statuettes of 18–19, 21), who may be supported by a crouching (22–26) deity that shares the → lifting Nut’s celestial body over the attributes of H.–figures might represent the earth (1). At the same time, Shu supervises deity. However, without archaeological the work of the eight H.–gods supporting context and/or inscription they cannot be Nut (1). distinguished from the god →Shu. Most of 1.2. Others. The adoration of the re- them were found in Palestine/Israel and born sun is performed by H. together with were probably locally crafted. dozens of other deities (2). The figure of H. B. THERIOMORPHIC is sometimes accompanied by symbols, 1. BABOON. In his role as adorer of such as two feathers representing → the →sun, H. and the other primordial gods (10). can be associated with the group of baboons 2. ASSOCIATED WITH ANIMALS (→Monkey) who are the prototypic sun 2.1. Cow. In support of the sky the adorers. Thus, in late representations, the eight anthropomorphic H.–gods are as- upright baboon with hands raised is identi- signed to the four legs of the celestial cow fied with H. by inscription (27*). (1), which is to be identified with the god- 2. POSSIBLE. Whether the many unin- dess →Nut. scribed frog amulets (e.g., CG 12885– 2.2. Falcon. As a personification of 12887, 13373–13381, in: REISNER 1958: 46, eternity H. is flanked by two →falcon im- 108f) depict H. or other primordial gods ages (9). The two birds, facing each other, must remain the subject of speculation. symbolize the →, and thus associate Only in Greco–Roman temple relief depic- H. with the kingship ideology (→King tions are H. and his female counterpart, [Egypt]). Hehet, shown as frogs. 2.3. . The association of H. C. HYBRID: FROG–HEADED. Repre- with kingship is expressed by one (16*) or senting the aspect of primeval H.–deity, the two (14*–15) accompanying →uraei. human figure can be combined with an B. THERIOMORPHIC. ASSOCIATED animal’s head, similar to the other members WITH ANIMALS: Baboon. In his adoration of the primordial Hermopolitan Ogdoad. of the →sun, baboon–figured H. is accom- Living and proliferating in the moist Nile panied by other baboons (→Monkey) and mud and marshes, the →frog is a symbol of hybrid beings (27*). primordiality. Thus H. and the other Her- C. HYBRID. ASSOCIATED WITH mopolitan deities are closely associated with DEITIES/DEMONS: Hehet, Hermopoli- this amphibian, and take on its attitude in tan gods. With his primeval aspects, H. their iconography (28*–30). The frog’s frequently occurs together with his female head, sometimes wearing a gods’ beard counterpart Hehet or the other Hermopolitan (28*) and heavy wig, is set on a male - gods (26, 28*–29*). man body, the arms raised in adoration III. Sources (28*) or hanging down alongside the body III.1. Chronological range. Repre- in a gesture of prayer (29*–30). The fig- sentations of H. are already known as amu- ures have no further attribute except a cer- lets from late Old Kingdom tombs (end of tain pair of shoes, featuring a jackal’s (?) 3rd mill.; e.g., WIESE 1996: 115f). Other head (28*–29*). early visual attestations of H. derive from II.2. Associations 12th dyn. royal jewelry finds (8*). Through A. ANTHROPOMORPHIC 1. ASSOCIATED WITH DEI- the development of funerary concepts and TIES/DEMONS 1.1 Hehet, Nut, Shu (1–2, 18–19, 21) texts (2 with many earlier, contemporary, 1.2. Others (2) 2. ASSOCIATED WITH ANIMALS 2.1. Cow (1) 2.2. Falcon (9) 2.3. Uraeus (15–16*) B. and later parallels) in the New Kingdom, THERIOMORPHIC. ASSOCIATED WITH ANIMALS: Baboon representations of H. in burial contexts (27*) C. HYBRID. ASSOCIATED WITH DEITIES/DEMONS: increase (7–8*, 10, 12–16*, 21). The Hehet, Hermoplitan gods (26, 28*–30) majority of amulets and statuettes probably General remarks. Contrary to many originate from the second half of the 1st other Egyptian deities, the range of H.’s mill. (4–5, 20, 23, 28*–30). Representa- associations with other beings is limited due tions of H. in temples and tombs (27*) to his restricted function. continue into the Greco–Roman period A. ANTHROPOMORPHIC temples. 1. ASSOCIATED WITH DEI- III.2. Geographical distribution. TIES/DEMONS As far as can be deduced from archaeologi- 1.1. Hehet, Nut, Shu. In the mytho- cal evidence, the use of images of H. in logical context of the →sun’s rebirth, H. is Egypt was not restricted. H. is iconographi-

IDD website: http://www.religionswissenschaft.unizh.ch/idd Iconography of Deities and Demons: Electronic Pre-Publication 3/4 Last Revision: 16 April 2010 cally attested even far away from the Nile faience, 650–450. HERRMANN 2006: no. 77 26 Amulet, faience, Dor, 550–450. HERRMANN 2006: no. 78 27* Painting valley in the oases (27*–28*). Neverthe- (tomb), Bahariya oasis, 550–500. FAKHRY 1942: pl. 28a 28* less, the majority of items stem from the Relief, Kharga oasis, 500. DE GARIS DAVIES 1953: pl. 33, register II 29* Relief on naos, granite, 550–500. Paris, Musée Memphite and Theban regions (1–3, 7–8*, du Louvre, D 29. PIANKOFF 1933: 167 30 Relief on statue, 12, 14–18, 21). Few depictions of H. can slate (?), 400–300. KÁKOSY 1999: pl. 20 be noted from outside of Egypt, such as amulets from Palestine/Israel (11*, 23–26) VI. Selected bibliography and Nubia (KEEL 1995: 213). MAYSTRE 1941: 109–113 • BONNET 1952: 152 (partly out- dated) • ALTENMÜLLER 1977 • BARTA 1992 • HORNUNG 1997: III.3. Object types. Since late Old 96–102 • LEITZ 2002: 468–473 • WILKINSON 2003: 109f Kingdom times the figure of H. is associ- ated with scarabs, amulets and royal iconog- Carsten Knigge Salis raphy (4–16*, 22, 30; for more examples of seals depicting H. see JAEGER 1982: 165) as a symbol of the search for “millions” of years of living or reigning. The point of intersection of both functions is found in royal burials, as is testified by many pre- cious funerary objects and jewelry depicting H. (1–3, 7–12, 14-16, 18-19, 21, 27*). Images of H. near to the →sun appear in funerary contexts, since the deceased wished to be associated with the sun and solar journey. IV. Conclusion. Although in his sev- eral aspects H. is part of important theologi- cal complexes such as the Hermopolitan Ogdoad and the solar myth, he does not belong to the main deities of the Egyptian pantheon. Thus he usually does not occur as protagonist in the temple reliefs nor in large monuments. The high quantity of small objects, such as statuettes, amulets, and jewelry, suggests H. as the addressee of popular religion, with a close connection to the individual.

V. Catalogue 1 Relief, , tomb of Seti I (KV 17), 1300. HORNUNG 1997: 82 2 Papyrus, 1000. SADEK 1985: pl. 2b 3 Relief on sarcophagus, granite, Athribis, 400-300. GO- MAÀ/HEGAZY 2001: fig. 68 4 Statuette, terracotta, 800–300. DARESSY 1905: pl. 8 (CG 38107); DARESSY 1906: 36f 5 Amulet, faience, 600–300. REISNER 1958: pl. 8 (CG 12796) 6 Amulet, glass, 600–300. REISNER 1958: pls. 20; 31 (CG 13582) 7 Chair, wood (originally gilded), Valley of the Kings, 1350– 1300. JAMES 2000: 296 (JE 62029) 8* Casket, wood (gilded) and faience, 49.5 x 39 cm, Valley of the Kings, 1350–1300. Cairo, Egyptian Museum, JE 61476. JAMES 2000: 287 9 Pectoral, gold, Illahun, 1800. VERNIER 1925: pl. 47 (CG 52712) 10 Seal, steatite, 1450. NEWBERRY 1907: pl. 3 (CG 36118) 11* Amulet, faience, 17 x 12 x 3.5 mm, Dor, 1300– 1000. Dor, Museum of Nautical & Regional Archaeology, 194180. HERRMANN 2006: no. 70 12 Axe, wood (gilded), Thebes, 1550. VERNIER 1925: pls. 42–43 (CG 52645) 13 , steatite (?), 1450 (after JAEGER 1982: 165, ill. 474) 14* Counterpoise of necklace, gold and semi–precious stones, 82 x 69 mm, Valley of the Kings, 1350–1300. Cairo, Egyptian Museum, JE 61898. JAMES 2000: 235 15 Counterpoise of necklace, gold and semi–precious stones, Valley of the Kings, 1350–1300. JAMES 2000: 216 (JE 61885) 16* Counterpoise of necklace, gold and semi–precious stones, 53 x 47 mm, Valley of the Kings, 1350–1300. Cairo, Egyptian Museum, JE 61900. JAMES 2000: 215 17 Papyrus, 1000. SATZINGER 1994: fig. 33a 18 Papyrus, Thebes, 950. BUDGE 1912: pl. 106. London, British Museum, EA 10554 19 Relief, tomb of Osorkon II, Tanis, 850. MONTET 1947: pl. 37 20 Relief on statue, slate (?), 400–300. KÁKOSY 1999: pl. 5 21 Painting, Valley of the Kings, tomb of Ramesses VI (KV 9), 1100. PIANKOFF 1954: pl. 196 22 Statuette, terracotta, 800–300. DARESSY 1905: pl. 8 (CG 38111); DARESSY 1906: 37 23 Amulet, faience, 550–450. HERRMANN 2006: no. 72 24* Amulet, faience, 17 x 13 x 9 mm, Dor, 550–450. Dor, Museum of Nautical & Regional Archaeology, 130939. HERRMANN 2006: no. 73 25 Amulet,

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