Sed festival

Sed festival

The sed festival (also known as Heb Sed or Feast of the Tail) was an ancient Egyptian ceremony which was held to celebrate the continued rule of a pharaoh. The name derives from the name of an Egyptian wolf god, one of whose names was "Wepwawet" or "Sed". [Shaw, Ian. Exploring Ancient Egypt. Oxford University Press. 2003. ISBN 0-19-511678-X. p53]

The less formal feast name, the "Feast of the Tail", is derived from the name of the animal's tail that typically was attached to the back of the pharaoh's garment in the early periods of Egyptian history. This suggests that it was the vestige of a previous ceremonial robe made out of a complete animal skin. [Kamil, Jill. "The Ancient Egyptians: Life in the Old Kingdom". American University in Cairo, 1996. ISBN 9774243927. Page 47.]

Despite the antiquity of the Sed Festival and the hundreds of references to it throughout the history of Ancient Egypt, the most detailed records of the ceremonies—apart from the reign of Amenhotep III—come mostly from "relief cycles of the Fifth Dynasty king Neuserra... in his sun temple at Abu Ghurab, of Akhenaten at East Karnak, and of the Twenty-second Dynasty king Osorkon II... at Bubastis." [David O'Connor & Eric Cline, Amenhotep: Perspectives on his Reign, University of Michigan, 1998, p.16]

The ancient festival probably was instituted to replace a ritual of murdering a pharaoh who had reached an age or condition when judged unable to continue to rule. [Cottrell, Leonard. "The Lost Pharaohs". Evans, 1950. Page 71.] Eventually, Sed festivals were jubilees celebrated after a ruler had held the throne for thirty years and then every three (or four in one case) years after that. They primarily were held to rejuvenate the pharaoh's strength and stamina while still sitting on the throne, celebrating the continued success of the pharaoh.

There is clear evidence for early pharaohs celebrating the Heb Sed, such as the first dynasty pharaoh Den and the third dynasty Djoser. In the Pyramid of Djoser there are two boundary stones in his Heb Sed court that is within his pyramid complex. He also is shown performing the Heb Sed in a false doorway inside his pyramid.

Sed Festivals implied elaborate temple rituals and included processions, offerings, and such acts of religious devotion as the ceremonial raising of a djed, a bovine phallic symbol representing the strength, "potency and duration of the pharaoh's rule". [Quoted from: Applegate, Melissa Littlefield. "The Egyptian Book of Life: Symbolism of Ancient Egyptian Temple and Tomb Art". HCI, 2001. Page 173.] One of the earliest Sed festivals for which we have substantial evidence is that of the sixth dynasty pharaoh Pepi I in the South Saqqara Stone Annal document. The most lavish, judging by surviving inscriptions, were those of Ramesses II and Amenhotep III. Sed Festivals still were celebrated by the later Libyan era kings such as Shoshenq III, Shoshenq V, Osorkon I, who had his second Heb Sed in his year 33, and Osorkon II, who constructed a massive temple at Bubastis complete with a red granite gateway decorated with scenes of this jubilee to commemorate his own Heb Sed.

Pharaohs who followed the typical tradition, but did not reign so long as 30 years had to be content with promises of "millions of jubilees" in the afterlife. [William Murnane, The Sed Festival: A Problem in Historical Method, MDAIK 37, pp.369-76]

Several pharaohs seem to have deviated from the traditional 30 year tradition, notably two pharaohs of the eighteenth dynasty, Hatshepsut and Akhenaten, rulers in a dynasty that was recovering from occupation by foreigners, reestablishing itself, and redefining many traditions.

Hatshepsut, an extremely successful pharaoh, celebrated her Sed jubilee at Thebes—in what some Victorian-era historians insist was only her sixteenth regnal year—but she did this by counting the time she was the strong consort of her weak husband, and some recent research indicates that she did exercise authority usually reserved for pharaohs during his reign, thereby acting as a co-ruler rather than as his Great Royal Wife, the duties of which were assigned to their royal daughter. Upon her husband's death, the only eligible male in the royal family was a step-son and nephew of hers who was a child. He was made a consort and, shortly thereafter, she was crowned pharaoh. Some Egyptologists, such as Von Beckerath, in his book "Chronology of the Egyptian Pharaohs", speculate that Hatshepsut may have celebrated her first Sed jubilee to mark the passing of 30 years from the death of her father, Thutmose I, from whom she derived all of her legitimacy to rule Egypt. He had appointed his daughter to the highest administrative office in his government, giving her a co-regent's experience at ruling many aspects of his bureaucracy. This reflects an oracular assertion supported by the priests of Amun-Re that her father named her as heir to the throne. [Breasted, James Henry, "Ancient Records of Egypt: Historical Documents from the Earliest Times to the Persian Conquest", The University of Chicago Press, 1906, pp. 116-117.]

Akhenaten made many changes to religious practices in order to remove the strong hold on the country by the priests of Amun-Re, which he saw as corrupt. His religious reformation may have begun with his decision to celebrate his first Sed festival in his third regnal year. His purpose may have been to gain an advantage against the powerful temple, since a Sed-festival was a royal jubilee intended to reinforce the pharaoh's divine powers and religious leadership. At the same time he also moved his capital away from the city that these priests controlled.


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