Two terracottas from Delos, A3657 (Figs. F6, D76) and B584 (Fig. D77), represent the Egyptian dwarf-god Bes683 . Throughout Egyptian history, Bes’ cult was closely linked to that of Hathor684 . The “Bes Chambers” at Saqqara associate Bes-figures with nude Hathoric females685, and at Philae, Medamud, and elsewhere, Bes-figures dance to celebrate the goddess’s return and pacify her686 . Bes also appears often in mammisis, shrines celebrating the birth of the solar child-god at the New Year687 .
Although modern studies sometimes view Bes as a deity of the household and of fertility rather than the “official” sphere of the temple688, these depictions of Bes in mammisis demonstrate that, as a member of the returning goddess’ entourage, he found a place in temple cult as well. Indeed, in the Greco-Roman period, Bes had cult centers and priests at a number of temples689 . Furthermore, Bes could also be a cosmic deity. A large genre of so-called “pantheistic”—or, more properly, henotheistic1039—depictions give Bes the attributes— extra heads, wings, limbs, or cult items—of many other gods, identifying him with the primeval creator from whom all others spring1040 . In the Roman period, Bes’ above-mentioned oracular aspect at Abydos probably also derives from this aspect as cosmic god1041 .
Although MM 184 (Figs. F11, D49), the ithyphallic Harpocrates from Rheneia, does not have the facial features and body type generally associated with Bes, the combination of multiple divine attributes on a single terracotta figurine recalls these so-called “Bes Pantheos” images. As discussed above, MM 184 syncretizes Harpocrates with the creator god Atum, and certain other aspects of the figurine recall depictions of the dwarf-god Pataikos1042 . The combination of several gods’ features on one individual finds close parallels in depictions of “Bes Pantheos. ”
World History
