Two Faces of Resheph in Egyptian Sources of the

New Kingdom

Maciej M. Münnich

Resheph, Syro-Canaanite god, has already a quite comprehensive

bibliography, especially when we consider his—it must be
emphasized—secondary role in the pantheon. There were both
written1 and iconographic2 sources elaborated to different effects.
The interest in this deity is so great due to—among others—
appearing of Resheph’s name in the Bible. The most important are
fragments: Deuteronomy 32:24, and Habakkuk 3:5 because one can
still find there traces of personal treating of Resheph by Israelites. As
a result a character of Resheph can be—more or less—established. It
is beyond doubt that the deity was familiar with illness. In the
mentioned fragments Resheph is shown as a helper of Yahweh
spreading the disease. However, for the more exact establishing of
Resheph’s character one should use the extra-biblical sources. The
deity was worshiped not only in his native Syro-Canaan, but also in
upper Mesopotamia, southern Anatolia, Cyprus, and in Egypt. The
present paper tries to describe a cult of Resheph in Egypt, during the
New Kingdom period.
Generally it is taken for granted that Resheph’s cult appeared in
Egypt during the reign of the 18th dynasty, as a result of Syria’s
conquest. It was exactly there, where Amenophis II (1425-1401) met

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the belligerent god and he imported him into Egypt. But one should
notice, that Egyptians had to have met Resheph before, because the
oldest mention about him date back to the Second Intermediate
Period during the reign of Sebekhotep III from the 13th dynasty, that
was stated in the onomastic material. Nevertheless the brewer
‘Apra-Reshpu is described as an Asian and must have been the
Semitic servant originated from Canaan, or from Syria.3 The
identical name occurs during the reign of Tuthmosis III, just before
the reign of Amenophis II, but this time we can also guess that is in
the meaning of an Asian.4 On that basis we can not conclude, that
there was the cult of Resheph between Egyptians, although we can
suppose that there was the cult of Resheph among Semitic
newcomers in Egypt. Nevertheless, it could have had the influence
on the later popularity and the character of the cult of Resheph
among Egyptians. As far as Amenophis II is concerned, it is beyond
doubt that the military aspect of the cult of this new god was the
most important for him. Young Amenophis described his sports-
military achievements, connected with riding on the famous stela
near the great sphinx in Giza. In this context Resheph appears with
his Semitic friend Astarte, enjoying of the achievements of the
young Pharaoh.5 On the other hand, on the stela from Memphis,
Amenophis II states, that during his Syrian campaigns, he crossed
Orontes “as Resheph”.6 The military character of this definition
confirms the parallel text from the temple of Amon in Karnak. In
this text instead of the end “…as Resheph”, there is “…like the
strength of Theban Montu”.7 The compatibility of Resheph and the
Egyptian god of war Montu confirms without doubt the character of
the Semitic god. In any case, the connection is not so exceptional.

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The relief on the north-east wall of the He -sed temple of
Amenophis II in the temple of Amon in Karnak (G 235) refers
directly to the god, that is described as Montu-Resheph.8 The next
time we can see the union of Resheph and Montu in the inscription
from the mortuary temple of Ramses III (1186-1154) in Medinet
Habu. In this text Ramses III commemorates his victory in the fifth
year of his reign over Libyans: “The chariot-warriors are as mighty
as Reshephs. They look upon myriads as mere drops. (Rameses’)
strength is before them as Montu; his name and terror of him burn
up the plains and hill countries.”9 So the royal inscriptions
emphasize the belligerent character of Resheph. Unfortunately all
iconographic presentations of Resheph on royal reliefs are badly
damaged. Nevertheless, there is no doubt that in all cases Resheph
(if it is his image) is presented as the warrior. We can see Resheph
driving the combat chariot in the relief from the He -sed temple of
Amenophis II in Karnak. Admittedly the relief is badly damaged,
but the elements that present the horse heads with reins, the parts of
wheels and the basket of the chariot with the fixed quiver and the
mentioned above inscription establishing the god’s identity as
Resheph-Montu survived (Figure 1).10 Similarly, Resheph (?) was
presented on the relief from Abusir, in sanctuary of Sekhmet that
was risen during the reign of the 18th dynasty in the mortuary
temple of Sahure. Only a small part of relief depicting the left hand
of the god holding the big shield and the spear and the right hand
with reins survived (Figure 2). Over the left hand there is an object
interpreting either as a snake twining the spear11 or an additional

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handle of the shield or a rope used to throw the spear.12
Unfortunately it is difficult to determine whether the deity is riding
or is driving a chariot. This second version seems to be more
probable, because of—as it seems—the standing position of the god
and the lack of the horse head, that should be seen during the
riding.13 Also the short, damaged inscription preserved, but after all
it does not help with an identification.14 The researchers suppose
that it can be Astarte / Anat or Resheph. The part that could had
been a beard before the relief was damaged shows that it could be
Resheph.15 A similar representation is found also in case of the stela
from the mortuary temple of Tuthmosis IV (1401-1390) at Thebes
West. This stela has an inscription “Menkheprure [Thutmosis IV],
the good god”, and presents the Pharaoh with the raised hand as he
adores a deity riding and holding in one hand the shield with round
top and the spear (Figure 3).16 It is difficult to decide is it Resheph, or
Astarte / Anat. The manner of keeping the weapons unfortunately is
not conclusive. The connection with the horse, as the mentioned
inscriptions and iconographic representations showed, is not the
only feature of Astarte, but is also characteristic for Resheph.17
Finally the relief from Sai in Nubia that is dated back to the 18th
dynasty is the last example of the representation of Resheph in royal
iconography from the New Kingdom. This relief is badly damaged,
only the head of the horse and the shield of the rider are preserved.
There is also the inscription: “when… (the enemy?)18 is observed, the

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encircler of the place (=desert) Resheph burns him”.19 The figure of
the rider did not preserve, however, in view of the inscription one
should assume it is Resheph.20
On the basis of the above mentioned written and iconographic
sources one should conclude, that at the courts of Pharaohs of the
18th dynasty, Resheph was regarded as the god helpful during fights
with enemies. Especially close for him was the fight on the chariots
or riding, as he was depicted on reliefs or royal stelae. But when one
look at the private stelae from the times from the end of the 18th
dynasty till the 20th dynasty, one can easily find the fundamental
difference: none of them has any connection with war. However, as
a rule the requests for prosperity or health occur. These are some
examples. On the stela from Deir el-Medina dated probably from the
times Tutankhamen (1336-1327),21 there is the title in the inscription:
“Resheph, the great (god)22. Stela was “made by servant
Jemenemjepet, may he live again”, that should be understood as a
request for healing. On the other stela from Deir el-Medina dated
from the 19th dynasty (1295-1188)23, there is an inscription: “[The
protection and life is behind him], Resheph, the great god. Giving
the praise to Resheph, the great god, that may give life, prosperity
and health for the spirit [of] the [Ser]vant in the Place of Truth,
Pashed and his son Pennub.”24 One can also find the similar request
on the other stela, probably of the same Pashed25: “Giving the praise
to Resheph and making the obeisance to the great god. May he give

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life, prosperity and health, sharpness of face, praise and love the
lifetime of Re’, while following his ka. May my mouth be filled daily
until the attaining of old age in his praises for the ka of the servant in
the Place of Truth in the West of Thebes. Pashed, the justified.”26 On
the other hand the inscription on the stela in Memphis from the
palace of Merenptah (M 2792) (1212-1202)27 runs as follows:
“Resheph, the great god, lord of the sky. Praising Resheph and
making obeisance to his ka. I give adoration to your beauty face. I
satisfy your beauty. May you heal (me)! My arms adore you and
both my eyes see your limbs on behalf of the ka of the scribe
Paquer.”28 Finally on the known stela from Athribis,29 the priest
addresses Resheph in this way: “Resheph when he multiplies30, the
great god. May he give to you (all) life and all healthy daily, and for
the ka of the purification priest of Horus, the first one of Khetj31, lord
of Athribis, loved one of Re’, Sul, the justified.” So there is no doubt
that in the private cult one can not find any signs of the bellicose
character of Resheph. It is confirmed by the mention of Resheph in

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the papyrus Chester Beaty32: Resheph is mentioned in the part of the
text containing the enumeration on gods protecting different parts
of the body against a poison.

v.7:”Thou shalt not take thy stand in his hindquarters,

Hathor is against thee, lady of hindquarters.
8: Thou shalt not take thy stand in his phallus,
Horus is against thee, lord of phallus.
9: Thou shalt not take thy stand in his 3st33,
Resheph is against thee, lord of 3st.”34

Resheph appears as the divine doctor also in the magical papyrus

form Leida.35 In part of the text under consideraton there are many
gods mentioned that were to protect from the sickness called
s3mwn3, and among others “the poisons of Resheph and ’Itum, his
wife”.36 It is difficult however to identify the goddess ’Itum. There
were some conjectures that it could had been the one called “Edom”,
but it is difficult to find any other sources in support of this
proposition.37 However, it is beyond doubt that Resheph is regarded
as the god helpful in healing different sicknesses. It does not matter
that in similar texts the list of gods often contains all helpful, for
Egyptians strange read, names of gods.38 Perhaps Resheph, as the
strange god, appears not incidentally in this text, because the

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sickness s3mwn3 also has no name in the Egyptian language. In the
other verses of the mentioned above papyrus, one can again find the
name of Resheph, unfortunately in an unclear context: “you shall go
before those whom Resheph kills”.39 The incantation is not clear, but
certainly Resheph is also regarded here as the god helpful in
overcoming the evil, especially the sickness and this is his basic
function in the private cult. What is surprising, on the private stelae
Resheph is always presented as the warrior.40 There are numerous
examples with the most known image of Resheph on the stela from
Athribis, where Resheph is holding in the characteristic way the
shield and the spear in one hand, and the mace-axe in the other
hand (Figure 5). On the mentioned Jemenemjepet’s stela Resheph
looks similarly (Figure 6). On the first Pashed stela the god is
similarly armed, although he does not pace forwards the orant and
is sitting (Figure 7). As a matter of fact all private stelae from the
time of the New Kingdom copy such iconographic image of
Resheph.
It seems then to be the paradoxical situation. The iconographic
representation of Resheph elaborated at the Pharaonic courts of the
18th dynasty does not almost change. All the time Resheph is
represented as a threatening warrior, keeping the shield and the
spear and raising his mace-axe to his enemies, although any of the
inscriptions on the private stelae does not mention the military
character of the cult of Resheph.41 The only difference between these
image of Resheph on the royal reliefs and these on the private stelae
is the lack of horses at the latest ones. The use of this animal in the

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18th-19th dynasty times was the only privilege of the works
concerning the Pharaoh.42 In spite of quite similar iconography, the
inscriptions on the private stelae have completely other meaning.
Therefore Resheph, the god of war fighting with enemies transforms
into the protecting god, giving the prosperity and the health. So we
can see the other, kindly face of Resheph. One should wonder, why
the military character of iconographic model of this god is so
popular although the character of the cult has changed. Most likely
the Egyptian artisans got used to the first representation of Resheph
as the divine warrior at the Pharaohs court. It is also connected with
the conservative character of the Egyptian art, where the common
signs do not change so easily. It seems that people gave the new
meaning to the previous iconographic image. Resheph is depicted as
the warrior on the private stelae because of the help in healing
different sicknesses, so it is the new content in the previous form. It
results from the conviction of ancients, that the demons caused the
sicknesses. To heal the sickness one had to defeat the demon, and it
could have been done only by the powerful, armed god. Among
Semitic deities belligerent Resheph was competent to do it very well,
the more so because was regarded as the god having plagues and all
sicknesses in his clutches.43 Semitic immigrants could have known
this character of the cult of Resheph earlier. It is not by chance that
Resheph was to ward off, unfortunately not known, demon caused
sicknesses in the papyrus from Leida. It is not surprising in
iconography, that there are no enemies to fight with. Such a practice
was the result of the conviction that people should not present the
evil not to call it, and that Resheph was to protect from every demon
causing sickness. The representation of one demon could have cause
that the pray (incantation) was not effective. On the other hand, the
representation of all existing demons causing sicknesses was not
possible. Such an apotropaic character of representations of Resheph
on the private stelae44 is confirmed by the amulets either with the
name45 or with the image of Resheph.46

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There is one more type of images of Resheph from the New
Kingdom, namely so called the triad stelae. They present armed
Resheph standing at the left side of the goddess Qudshu / Qedeshet.
At her right side is Min. Qudshu / Qedeshet stands naked on the
lion or horse. In her hand reached out to Resheph she holds a snake
/ snakes, in another one reached out to Min she holds a lotus flower.
Min himself is shown with an erect phallus (as examples see Figures
8 and 9). On the basis of that all scene was explained as connected
with a fertility cult. The snakes were interpreted as phallic animals,
and the lotus flowers as aphrodisiac. However, the appearance of
Resheph in such context remains a problem, because there are no
texts showing him as a deity of fertility. It seems, that pure
“fertility” interpretation is an oversimplification in our case. For a
long time it has been remarked that snakes in the ancient Near East
were treated as animals connected with healing.47 It is not by
accident Qudshu / Qedeshet reaches out her hand with snakes just
to Resheph. It seems that all scene should be interpreted as follows:
Qudshu / Qedeshet is the central person, of course, and she
symbolizes life in its the most beautifully symptoms – love and
health. It is worth to emphasize that Qudshu / Qedeshet, although
on stelae she is shown naked, in inscriptions she is not immediately
connected with the erotic sphere.48 The goddess gives good life, inter
alia love, fertility, and essential health. The male deities show in that
case both aspects: Min – erotic love, Resheph – health. The
Resheph’s weapon (spear or mace-axe) here also has nothing to do
with a war. It is not surprised, because we deal with private, not
royal, stelae. The weapon is needed for Resheph to force back the
potential demonic aggressors that could bring diseases.
Finally it is worth to mention that any Egyptian sources, both
written and iconographic, do not confirm presumed chthonic
character of Resheph and his reign in the underworld.49 The

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protective and healing character of the god and his reign over the
demons bringing misfortunes (mostly sicknesses) is not caused by
the netherworld origin of Resheph. Otherwise we would have to
think, that every god called at any incantation was chthonic god.
Summing up the main points of this essay, it is worth to emphasize
that it is not possible to study the only iconography in isolation from
the texts. In this case it would not be possible to notice the change of
meaning almost identical images of Resheph in private and royal
cult. It would be especially difficult, because of the bad state of
preservation of Pharaonic reliefs. From the other hand, studying the
written sources one should also examine the iconography. That will
allow to see the differences but also the common features of the
royal and private cult of Resheph in the Egyptian tradition.
PS. When the present article was finished Prof. J. Hoffmeier kindly
informed me, that his expedition discovered a new stela with image
of Resheph. The stela was found at Tell el-Borg in March 2006. It
comes from time of the 18th dynasty, most probably from the reign
of Thutmosis III or Amenophis II. The image of Resheph is typical.
The deity wears a long robe, and in the raised hands he holds a
mace-axe and a shield. On the Resheph’s head there is the white
crown with the gazelle’s head instead of uraeus. However, the most
interesting is a neighbouring image of Astarte. She seats on the
throne standing on the horseback. The inscription near to Resheph
describes the god: “Resheph Lord of the estate (or house) of the
stable of horses.” The founder of the stela was “the overseer of
horses, Betu, the justified.” He surely was an officer – perhaps of
Hurrian origin – responsible for horses in the border fortress, as Tell
el-Borg was. The stela confirms the connection of Resheph with
horses, although the image of the god is typical for private stelae,
and shows Resheph walking on foot. Moreover, despite the fact that
it is the stela founded by the officer, excavated in the fortress, and
Resheph is armed, there is no request in any military matter. It
confirms suggested dissonance between iconography and private
cult. It must be however confessed, that the text on the stela is very
short, and there is no any other request either. For further remarks
see: J. K. Hoffmeier / K. A. Kitchen, ‘Reshep and Astarte in North
Sinai: A Recently Discovered Stela From Tell el-Borg’, Ägypten und
Levante 17 (2007), 127–136.
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