Egypt Exploration Society

The Origin of the Spear. I

Author(s): E. A. E. Reymond
Source: The Journal of Egyptian Archaeology, Vol. 49 (Dec., 1963), pp. 140-146
Published by: Egypt Exploration Society
Stable URL: http://www.jstor.org/stable/3855704
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 (I40)

THE ORIGIN OF THE SPEAR. I

By E. A. E. REYMOND
AN episode of adorationwhich was believed to have taken place in a primitive sacred
domain, the 'Djeba in Wetjeset-Neter', is depicted in one of the reliefs decoratingthe
inner face of the Enclosure Wall of the Edfu Temple.' The same scene is repeated on
the outer wall of the Naos of this temple.2 In the last volume of this Journal we pub-
lished a study of these two scenes together with an attempt to explain the meaning of
the sacred name 'Djeba' as well as the significance of this mythical domain and its
connexion with the history of the Temple of Horus at Edfu.3 These two scenes form
an important document illustrating the history of the early cult-places in Egypt and
are rich in allusions to mythical situations hitherto unknown. The present paper, how-
ever, has a limited purpose, for we intend to examine only one of the characteristic
features of these two scenes: the sacred spear of the Falcon. In both of the reliefs
mentioned the spear showing the falcon's head is fixed in a support resembling a chest
and is placed in front of the primeval resting-place of the Falcon, the djeba-perch.The
description of the spear in the scene on the wall of the Enclosure is very brief and gives
only its names: the Falcon-Mighty-of-Countenance(Bik-shm-hr),4 the august Sgmh
that cameforth from the Nun.5 The second scene, on the outer wall of the Naos, is in
a way self-explanatory and indicates that the sacred spear was placed in front of the
god's seat not only as a symbol of protection but also to receive its adoration. The
sacred spear described in this instance as Shm-hr P;-sgmh and bearing an additional
name hd-wr, the 'Great White', seems to have been worshipped at the same time as
the Falcon resting on his 'Perch'. The ritual text of this adoration(hkn)was translated
and commented upon in our already published paper on the Primeval Djeba.6
It is known that the part played by the sacred spear in the life of early cult-places
was of no little importance and interest, and no difficulty will arise in determin-
ing its general function. The spear was the symbol of protection, the chief magical
means that ensured the safety of the sacred place and all its divine occupiers. From
this point of view the two Edfu reliefs mentioned above are nothing more than addi-
tional evidence to support the general theory; the spear is defined in the Edfu text
as the ndty-protector of the god in his primeval 'Great Seat'.7 The Edfu evidence
therefore illustrates in a very interesting manner the Egyptian idea of a primitive
sacred domain (nizwt)at the stage at which the spear was all that protected the god.
Moreover, as far as the cult of the Falcon is concerned, these reliefs make it clear that
I E. (i.e. Chassinat, Edfou) vi, I8I, 6-io; 185, 3-I86, IO = xiv, pl. dlxi.
2
E. IV, 357, 15-358, I-7; 359, 4-6 = x, pl. I05. 3 Cf. JEA 48 (I962), 8i f.
4 Three readings of this name are possible and are discussed below, p. I43.
5 E. vi, I85, 15-16. 6 Cf. JEA 48 (I962), 81-82. 7 E. Iv, 358, 4-5.

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 THE ORIGIN OF THE SPEAR. I I4I
the spear was regarded as being closely connected with and was the prominent feature
of his sacred places from an early stage of their history. Textual evidence confirming
this statement is not lacking. The Edfu inscriptions prove that these two reliefs were
representedon the wall accordingto a record of remote date-evidence which preserves
a detailed descriptionof the appearanceof the primitive sacred places of the Falcon.,
Nevertheless, the manner in which these two reliefs are depicted on the walls of the
temple seems to reveal beliefs and traditions hitherto unknown concerning the sacred
spear in ancient Egypt. It has been noticed that only one spearis representedin the scene
though several names are given in the text. The name hd-wr does not occur in the first
scene; in the second, however, hd-wr is described as being equal to the Shm-hr and
P;-sgmh. Surprisingly, the usual name of the spear of Horus, the Htr-hr,2 is not men-
tioned at all in this connexion. In contrast the Edfu text seems to make it clear that
Shm-hr and P;-sgmhwere the original names of the Falcon's sacred spear, and that the
spear which bore these names was believed to be the essential weapon that safeguarded
the Falcon in his primeval resting-place erected in an open field, and finally, that the
spear bearing these names was believed to have emerged from the primeval water.
If we admit this interpretationthe question arises why the spear bears two names,
and why the Htr-hr is not representedin the scene, because it is known that it, too, was
connected with the early chapter of the history of the Falcon's sacred domains.3Can we
admit that originally there were two or more spears employed in the primitive sacred
domains of the Falcon, each of them bearing a different name, and that only later on
were all the original spears regarded as one symbol of protection?
We find on several occasions in the Edfu texts that the two sacred names Bik-shm-hr
and P;-sgmh are associated in the descriptions of one divine being.4 The name of the
Htr-Hr, however, does not occur in any of these instances. It seems likely that there
were originallytwo traditionsconcerningthe sacredspear of the Falcon; accordingto the
one the spear seems to have been named Htr-Hr, and according to the other it bore
two names, Bik-shm-hr,P;-sgmh.We know from the main Edfu cosmogonical records
that the Htr-Hr was the name of a sacred image in which an ancestor-godwas believed
to have resided in his mysterious life, and this image as the material likeness of the
ancestor-god protected the Falcon in his first sacred domain that was created in the
island of creation and also in the sacred domains of the pay-lands. The narrativedoes
not give any detailed description of this image nor does it explain the manner in which
the Htr-Hr would enter into the image. It is evident that this symbol was regarded as
the originalmeans of protection of the Falcon since the image of the Htr-Hr is described
as being associated with the Perch of the Falcon from the very moment of its creation,
and, moreover, the image of the Htr-Hr was in situ before the Perch was created and
in fact protected the place in which the Perch was to be planted.5
Since the copy of the original narrative refers neither to the Bik-shm-hr, nor to
r This question is studied in great detail in our forthcoming work, The Mythical Origin of the Egyptian
Temple. 2 Cf. Wb. III, 202, 4. 3 Cf. the projected work quoted in n. i above.
4 E. I,
I4, 6; 302, I2; III, 122, 2; IV, 78, 7; 358, 2, 4; 379, I3; v, 245, I-2; VI, 183, 7. 8; I85, I5-I6.
5 This tradition is studied in detail in our book.
forthcoming

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142 E. A. E. REYMOND
P.?-sgmhin this respect, it is highly probable that originally there was no relationship
between the Htr-Hr and the other protecting symbols. But in the Edfu reliefs only
the Shm-hr, P;-sgmh is depicted as a substitute of the Htr-Hr, and this may suggest
that only the Edfu tradition equated this spear with the original symbol in which the
ancestor-god was believed to have resided.
What or who was this Bik-shm-hr,P-sgmh ? There is at Edfu much evidence that
makes it possible to study this question. A starting-point may be found in two ritual
scenes of wnp nhs, 'Piercing the nhs-animal',which are engraved on the outer wall of
the Naos.I The study of the text of these two ritual scenes indicates that they are
derived from a tradition other than that of the story of the primeval 'Djeba' and are
strongly affected by the 'Myth of Horus'. Nevertheless, they appearto furnish interest-
ing evidence for the subject of our study in the names and titles by which the chief
deity of this ritual act was invoked. This deity is representedon the wall of the temple
as the Falcon Horus, here qualified by the names of the spear as they are known from
the scenes mentioned at the beginning of this paper. The description of the Falcon
Horus reads Har-sekhem-Her,the Sgmh of Behdet who overthrowsthe enemyand safe-
guards the god, the Great White (hd-wr) of Rec, pre-eminentin Wetjesetwho slays the
confederatesin the Necropolis. The Great White,pre-eminentin the Horizon-of-Eternity
has shone like the Har-sekhem-herwhile smiting his enemies,piercing the rebels, and
castingafar the Nehaher togetherwith the evil.2
The parallelscene on the west wall of the Naos tells us of the Har-sekhem-her,great
god, pre-eminentin Behdet, theprotectionof Rer in the Island of Fury, who was ledforth
with the -> , the si3-Falcon,from the Nun to Sns to take his position in the Great Seat.
The Great Whiteis mightyin Pe of Mesen like the AggressiveSoul in the Mansion-of-
the-Falcon, strong in killing evil and protecting Horus of Horus-gods,casting afar the
evil-doerfrom the Wetjeset.3
The connexion with the 'Myth of Horus' is apparent from the general significance
of these two scenes. On the other hand, however, we think that the Edfu redactor,
in writing these spells, found inspiration also in the myth about the 'Island of Fury'
(iv nsni).4 We know from the Edfu texts that this myth had originally no connexion
with the former myth; it was the result of a tradition entirely different from that of
the 'Myth of Horus'. When we refer to the copy of the original version of the myth
about the 'Island of Fury' which is in part preserved at Edfu, we do not meet there
a divine being called 'Har-sekhem-her, the Segemeh'.5 The primeval Falcon plays
an important part in this myth, and is described as the protector of the sun-god in the
fight against the snake. In this episode, however, the Falcon bears the name 'Pre-
eminent of the Mansion in Victory' (hnty hwt kni). It is evident that we have here two
traditions concerning the Falcon-warrior. We imagine that the Falcon, described
as 'Pre-eminent of the Mansion in Victory', might have been equated with another
form of the fighting Falcon, and was conceived as Hr-shm-hrbecause of his deeds in
the fight against the enemy of the sun-god. The tradition of a later date, perhaps
I E. Iv, 77, I4-78, 9; 234, 7-235, 4. 2 E. iv, 78, 6-78, 9. 3 E. IV, 235, 1-3.
4 E. VI, 176, 9-II; 328, 7-330, 9- 5 E. VI, 330, 9.

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 THE ORIGIN OF THE SPEAR. I I43
the Edfu tradition, might have associated this form of the Falcon-warriorwith the
'Myth of Horus'. Finally, the Edfu tradition might have added to this belief, regard-
ing him as a deity special to the Temple of Edfu, since we find in the text translated
above that this form of the Falcon was described as the 'Segemeh of Behdet'. It is
certain that in this form of Falcon we have an artificial divine being. The Hr-shm-
hr and the Sgmh are here treated as a single divine being who was regarded as an
equal of the 'Great White'. Moreover, this 'Great White' does not seem to appear
here as a mere mace. We incline to the opinion that he was also regarded as a divine
being.
The manner in which the name Hr-shm-hr is written in these two short texts is
worthy of note. It has been seen that in the text of the scene on the Naos representing
the episode of adoration in the primeval 'Djeba' none of the names of the spear show
the sign of god as their determinative.' Furthermore, we can see in the text which we
are discussing that the sacred names were understood as names of a god. In addition
to the pictorial evidence which makes it evident that the falcon-like god bearing the
names of the spear was the worshipped being, the writing of his first name included
the sign J and the sign I as the determinative of the name; in E. Iv, 78, 9 we read
]Ift ; of special importance is the instance in E. iv, 235, 8 foT llo t h
These two
examples confirm that the sign L was not used as a determinative of the divine name
but, on the contrary,formed a part of the name. Three readings, however, can be sug-
gested for its interpretation: (a) Hr, 'Horus', a reading which may reflect the Edfu
tradition; (b) bik, 'the Falcon'; (c) ntr, 'the god'. Since the writing shows a stroke
over the bird we incline to the opinion that ntr might have been the originalreading,2
and we suggest as an interpretation of this divine name-'the God-Mighty-of-
Countenance'.
If this interpretationbe accepted it follows that these two ritual scenes, which seem
from the first to refer to the worship of the spear, are in fact acts of adoration of a
special form of a deity whose characteristicfeature is expressed in the name Mighty-
of- Countenance.If we rememberthe role of the Falcon in the fight against the enemies
of the sun-god, it is easy to understand this eventual qualification of the Falcon. As
far as the Edfu tradition is concerned we are of the opinion that these two ritual scenes
refer to the adoration of the Falcon-warrior, and that they show how the Egyptians
looked upon this special form of the Falcon later on.
On the other hand, however, if we refer to the myth about the primeval 'Djeba'
another interpretationmay be suggested. We think that these two episodes may intro-
duce us to the original divine being from the myth about the 'Djeba' who was believed
to reside in the spear and in this way, perhaps, was believed to have protected the
Falcon in his primeval domain. It is inherently possible that the protector-god of the
Falcon was imagined to be a falcon-like deity. This suggestion seems to be admissible
if we recall the belief that all the ancestor-godswho were believed to have safeguarded
the Falcon in the original domain, the Wetjeset-Neter of the island of creation, were
I E. iv, 358, 2. I7.
2 For the reading ntr see JEA 48 (I962), 87.

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I44 E. A. E. REYMOND
conceived as being the drty-falcons.IAnother argument in support of this hypothesis
may be seen in that the 'God-Mighty-of-Countenance' is said to have been led forth
from the Nun to Sns to take his position in the Great Seat.2 This brings to mind the
epithet of the spear in the two reliefs mentioned above,3and, moreover, the picture of
yet another divine being who was associated with the early stage of the history of the
Falcon's cult and who was believed to have protected him in his primevalseat. At Edfu
this deity is represented as a si;-Falcon and is described as the God-of-the-Temple
pre-eminentin Wetjeset-Neterwho was led forth from the Nun to the Great Seat, the
likenessof the Radiant One with face like unto the Heter-Her who uplifts the lance to
overthrowthe enemies,the si3-Falconwho looksbackwards.4The name 'Likeness of the
Radiant One' is also the name of the Ntr-shm-hrP;-sgmh as we learn from the text of
a scene of adorationof the spear in the Pronaos of the Edfu Temple.5 This scene shows
again the 'God-Mighty-of-Countenance', the 'Segemeh' in Behdet, conceived as
a falcon-like deity who was believed to protect the god in the Island of Fury.6 In this
particular instance the protector-god is described as the God who came into existence
at the BeginningwhoprotectsRer in Wetjeset-Neter,the image of Tanen who createdthe
reverence(sfyt), the valorousone who safeguardshis son, the likenessof the Radiant One
like unto the Heter-Her.7 Finally, we find that at Edfu this 'God-Mighty-of-Counte-
nance' the 'image of Tanen' was associated with the shmw,'Powers', who, in the Edfu
tradition, were regarded as the Ancestors protecting the Temple of Horus.8
In view of all the textual evidence from the Edfu inscriptions it is highly probable
that the Egyptians regarded the sacred spear of the Falcon as a divine being equal in
its nature to the shmzw,'Powers'; this name is very often used in describing the deities
who were believed to have lived in the primeval age before the ntrw-gods appearedon
the scene.9 They were their Ancestors who protected them in the mythical age. As
they were believed to protect them in their original dwelling-places they were present
also in the historicaltemple and safeguardedit. Considering the fact that the spear was
regarded as one of these primeval 'Powers', it follows that the spear was conceived as
an animate divine being. To support this idea we can cite evidence from a text refer-
ring to the life of the historical temple. The Morning Hymns which were recited at Edfu
at the opening of the daily rituallodescribe the sacred spear of Horus as a divine being.
The spear was introduced to its daily life in the same manner as Horus the Behdetite
and all the other divine inhabitants of Edfu."I The spear was, therefore, a god who had
his resting place in the Temple, in one of the side chapels of the original nucleus, the
Chapel of Re(.I2 We imagine that for the Egyptians the spear was a physical form in
which a divine power of the primeval age was believed to reside. It was an intangible
deity who emerged from the Nun13 to protect other gods, and after having emerged
See p. I4I, n. I above. 2 E. IV, 235, 2. 3 E. Iv, 358, 2; VI, I85, I5. 4 E. vI, i86, 3-5-
5 E. III, 12I, I2.
6 E. III, 122, I-3; all the names are identical with those occurring in E. Iv, 78, 7-9; 235, I-3.
7 E. III, 121, 10-12. 8 E. Iv, 379, I3-14. 9 Cf. CdE (with printer).
1O E. I, 14-18; for the translation and commentary see Blackman-Fairman, Misc. Greg., 1940, 401 ff.
FIE. I, 14, 6 and Blackman-Fairman, op. cit., p. 413, n. 33. I2 E.
I, 302, 12.
13 E. I, I4, 6; 302, 12; IV, 235, I-2; 358, 2; vI, 185, I5.

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 THE ORIGIN OF THE SPEAR. I I45
this power had assumed a physical appearance.At this moment we have seen that this
originalprotectingpower was, on the one hand, pictured as a god resembling the Falcon,
and, on the other hand, described as the spear. It is known that the Egyptians believed
that their original deities who lived in the island of creation, took up another physical
form after they spent a certain period of time on the earth.I They underwent a meta-
morphosis which altered basically their original appearance;they were believed to have
'entered into a body' which was conceived as being of more substantial nature than
their original form. It may be surmised that the protecting power that was believed to
have emerged from the Nun at the beginning
formeg of the world,r assumed
assme the of the
Falcon at first.2 This Falcon might have passed through another metamorphosis and
might have been believed to have entered into a specific physical form which was
imagined as being the spear. Consequently the spear was believed to be the physical
form that enshrined the magical power of the original protector-god described in our
myth as the Falcon; he was believed to dwell in the spear, and as a spear he ensured
everlasting protection to the god in his temple. The top part of the spear might have
intimated who was the god embodied in it. We know that the sacred spear of Horus
carrieda falcon's head. This decoration of the spear might have been made with regard
to the god whose attribute the spear was. We think, however, that the spear was sur-
mounted by a falcon's head because the god who dwelt in it was conceived as being
originally a falcon.
We have seen that the Edfu texts studied in this paper give evidence of two traditions
concerning the protecting power which appear to have been derived from a common
background. It seems that the protecting power was believed to have existed in the
form of the Falcon, and his name seems to have varied with differing local traditions.
We have thus the 'HIeter-her'parallelto the 'God-Mighty-of-Countenance'.This tradi-
tion was certainly of another origin and originated in a place other than that concern-
ing the 'HIeter-HIer'.That at Edfu the 'God-Mighty-of-Countenance' was associated
with the myth about the primeval 'Djeba' is due, in part at least, to late Edfu propa-
ganda. Different light can be thrown on this problem from the 'Legend of the Fight of
Horus against Seth'. This myth seems to express the idea that originally there was
one protecting deity who was the 'Segemeh' who appeared at the commencement of
the world as a snake; the text reads As to the Segemeh,Khopri is he, and he came into
beingwithin the earth,3he was with Rec [as?] the overlordof the Nun. The God-Mighty-
of-Countenanceis his name.4It seems to follow that the deity described in our Edfu
instances as the Ntr-shm-hrwas regarded as the prototype of the divine protector. He
seems to have been an intangible deity. Other divine beings, however, were believed to
be able to assume his properties to effect the protection of the gods.
Our attempt to trace the traditions attached to the spear is in no way intended to
be a general study of the sacred spear in Ancient Egypt. We have drawn attention to
the textual and pictorial evidence preserved in the temple at Edfu. On a close examina-
Cf. p. 141, n. i above. 2 This belief is known from the
myth about the Sages, cf. E. I, 296, I.
3 Two interpretations of the expression er', are possible: f is for m-hnw, 'within', or for m-hnt 'at
the beginning'. 4 E. VI, I34, I2.
C 1399 U

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I46 E. A. E. REYMOND
tion of the texts referring to the history of this temple we notice that there is a good
deal of evidence that permits us to sketch the way in which the Egyptians seem to have
lookedupon the sacredspearof Horus and interpretedits nature.The spearwas regarded
as a cult-object in which a god was believed to dwell who was in his original nature a
falcon who lived in the 'primeval age'. This study seems to indicate that underlying
these Edfu scenes are traditions and beliefs of a remote date which we hope to discuss
in the next issue of this Journal.

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