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Text Columns in the Center In the center, two long text columns proclaim the same three of the five official names of Ramesses II. Two versions of his so-called Horus name, designating him as the incarnation of the sky and kingship god Horus, translate: "Mighty bull beloved of Maat goddess of right order and justice " on the right and "Mighty bull beloved of Re the sun god " on the left. The texts on either side of the center repeat the birth name of the king and add two of his main ritual functions: "Lord of appearances i.

Outermost Text Columns The two outermost text columns proclaim the king as "beloved" of two important gods. On the right the texts mention the supreme solar deity Re in his aspects as the morning god Harakhty and the evening deity Atum, calling him "Lord of the Two Lands and [of the sacred city] of Heliopolis. Lord of the capital city Memphis. Traces of an earlier glyph remains only as a shallow outline to the left of the ankh sign a cross-shaped sign with a looped top in the bottom line of the Ramesside text fig. From the shape and position of the shallow earlier traces, it appears that the original Middle Kingdom throne decoration contained the symbol for uniting the Two Lands closer to the back of the throne, not in the center of the design as in the Ramesside version we see now.

This symbol, called the sema tawi in ancient Egyptian, consists of the picture of a lung and esophagus, the hieroglyph for "to unite," around which are tied the lily and papyrus, the heraldic plants of Upper and Lower Egypt. A drawing of a similar Middle Kingdom statue shows how this part of the decoration must have originally appeared fig. The whole image on the side of the throne — the surrounding decorative border and smaller rectangle at the lower back corner that also has a border — suggests the hieroglyph for "enclosed area," or "temple" hut in ancient Egyptian, emphasizing the idea that the statue belongs to a built sanctuary.

Inscriptions of Ramesses II ca. The inscriptions now dominating the proper left side of the throne fig. In the center the "birth" and "throne" names of the king are placed above the symbol for uniting the Two Lands sema tawi. The text columns on either side each proclaim the Horus name of Ramesses II and state that he is "beloved of Maat goddess of right order and justice " on the right and "beloved of Re the sun god " on the left. All hieroglyphs face outwards from the center of the design, thus connecting with and serving as bridge between the inscriptions on the front and back of the statue.

More about this deity, his appearance on the statue, and his later erasure follow below in connection with the inscriptions on the front of the statue and its base, along with more information about the movements of the statue. Statues created in the middle of the Dynasty 12 have a mouth that is considerably broader than the somewhat pursed example now seen on the statue, and no Middle Kingdom sculpture includes the vertical lines now found at the corners of the mouth in this altered face. The lower eyelids — especially the left one — were flattened, the inner canthi were shortened and a line was incised above each upper lid.

The wings of the nemes headdress were considerably narrowed and a broad collar and two pectorals were added. Altering the facial features of adopted works was common in the reign of Ramesses II and the aim of these modifications was clearly to produce an image that would be recognizable as one of the king. It is significant that the features that made the image identifiable were idealized, not realistic or what is usually called a "lifelike portrait.

Addition of Collar and Pectorals On the breast of the statue a broad collar and two pectorals were added by Ramesside sculptors fig. In the later inscriptions the "throne" and "birth" names of Ramesses II see above are flanked by was scepters, symbols of dominion. All hieroglyphs face towards the king. The hieroglyphs face towards ankh life signs in the center of each line. Significantly, the king is also called "[beloved of] Re-Harakhty god of the rising sun " beside the right foot, and "beloved of [chiseled out] great of strength" beside the left foot. For these erasures and the god Seth see under "Statue Base. Merneptah barely managed to save Egypt from these disturbances. The pharaoh claimed this statue as his own with an added pectoral fig.

The Ramesses II inscriptions above remained untouched. The character of the ancient Egyptian god Seth was intriguingly ambivalent fig. As god of strength and thus metal he stood for might and war, and as the counterpart of Horus he represented Upper Egypt without any detriment to that part of the country. However as the evil one who slew his brother Osiris, Seth was also a negative force and symbolized destruction and danger, as in foreign aggression, storm, and the color red.

The kings of the Dynasty 19 ca. At their new capital city in the eastern Delta, Piramesse, Seth was prominently worshipped together with the gods of Memphis and Heliopolis: Ptah, Re, and Atum, who are key to the inscriptions on the back of this statue fig. However, after the end of the New Kingdom the negative view of the god Seth again came to the fore, which occasioned the erasures of his name on this statue figs. The statue was originally created as a representation of King Amenemhat II ca. The presence of Seth and the Memphite and Heliopolitan gods in the Ramesside inscriptions indicates irrefutably that this colossus was not only adopted by two Dynasty 19 kings Ramesses II and Merneptah , but also relocated to their eastern Delta city of Piramesse fig.

Move to Tanis Dynasties 21 ca. The Ramesside capital of Piramesse was, however, abandoned at the end of the New Kingdom, and the rulers of the Dynasties 21 and 22 founded a new city also in the eastern Delta, but north of Piramesse. This colossus was most probably found in the early 19th century in the new royal residence, which Egyptologists usually call by its Greek name, Tanis San el-Hagar in Arabic. The colossus must have been transported to Tanis, along with other works of art — many dating to the Middle Kingdom — to embellish a temple of Amun intended to be the northern counterpart of the old, supreme Amun sanctuary at Karnak near present day Luxor in southern Egypt. During this period the dangerous nature of the god Seth had become more prominent and his name was erased.

The earliest known mention of this feast dates back to king Djoser , first pharaoh of 3rd Dynasty. One of the most important feasts of Ancient Egypt linked with a king's time on the throne was the Sed festival , the heb-sed. It included many complex rituals, which are not fully understood up to this day and which are seldom depicted. The first celebration of the feast was held during the year of the coronation. After that, the next celebration was held in the 30th year of the pharaoh on the throne, and the Sed festival was thus named by the ancient Greeks as the Triakontaeteris , meaning "year-jubilee". After this jubilee, the Sed feast was normally celebrated every third year, although this rule was broken by various pharaohs, in particular Ramses II who celebrated a total of 14 Sed festivals in 64 years on the throne.

Early dynastic rulers, for which at least one Sed feast is archaeologically attested, include Narmer, Den , Qa'a , Nynetjer and possibly Wadjenes. Rare depictions of rites associated to the Sed festival come from Old Kingdom reliefs found in galleries beneath Djoser's step pyramid at Saqqara , as well as from Dashur , dating to the reign of Sneferu the founder of the 4th Dynasty. Some kings simply claimed to have celebrated a Sed festival, despite archaeological evidences proof that they did not rule for 30 years.

Such kings include Anedjib in the 1st Dynasty and Akhenaten , in the 18th Dynasty. The " Sokar festival" is — alongside the Sed festival — one of the oldest festivals. It is already mentioned on predynastic artefacts and often mentioned on ivory labels belonging to the kings Scorpion II, Narmer, Aha and Djer. The early forms of this feast included the creation of a ceremonial rowing boat with a cult image of the god Sokar. The boat was then pulled by the king to a sacred lake or to the Nile. Another ritual was the erecting of a richly loaded djed-pillar. In early times, the feast was celebrated during the coronation in attempt to mark the physical or symbolic death of the predecessor, from 2nd dynasty onwards, the Sokar feast was repeated every sixth year, the fifth celebration coincided with the Sed festival.

As far as is known, the ceremony of the Sokar feast was connected as well to the coronation of a new king as to the foundation of his future tomb. Sokar was the god of the underworld and one of the holy guardians of royal cemeteries. This ceremony was introduced during the 6th dynasty under king Pepy II who acceded to the throne aged 6. The "suckling of the young king" was never performed practically but rather represented through small figurines depicting the king as a naked toddler, sitting on the lap of the goddess Isis , being breastfed by her. This representation may have been created to ostentate the divine nature of the pharaoh.

The king breastfed by Isis may have inspired later Christian artists to create the Madonna and child portraits. Later pharaonic pictures show the king as a young man being breastfed by the holy Imat -tree. The right to the throne of Egypt was normally inherited by direct filiation, the eldest son being the heir of his father. Occasionally the throne was inherited between brothers, for example from Djedefre to Khafre. Because he possibly decided to separate Upper and Lower Egypt, he may have chosen two of his sons at the same time to rule over the two lands. It is possible that one of Sahure's son, Shepseskare , tried to succeed his nephew Neferefre on throne after the latter died unexpectedly. This is likely to have created a dynastic feud as Nyuserre Ini , a son of Neferefre, finally assumed the throne only a few months later.

In this context, Egyptologists such as Sue D'Auria , Rainer Stadelmann and Silke Roth point to a problem mostly ignored by mainstream of scholars: There have demonstrably been crown princes, especially during the Old Kingdom period, who held the highest imaginable honorary and functionary titles at their lifetimes, but they never became kings, despite the fact, that they definitively survived their ruling fathers. Such known crown princes include: Nefermaat , Rahotep both under the reign of Snofru , Kawab and Khufukhaf crown princes of Khufu , Setka crown prince of Radjedef and, possibly, Kanefer.

The famous vizir Imhotep , who held office under king Djoser , was even entitled as "twin of the king", but Djoser was followed by either Sekhemkhet or Sanakht , not by Imhotep. This leads to the question as what exactly happened during the election of the next throne successor and who of the royal family was allowed to raise any inheritance claims. It also remains unclear, who of the royal family was permitted to vote for the throne successor.

The exact details of the election process are unknown, because they were never written down. Thus, no contemporary document explains as under which conditions a crown prince received inheritance rights and why so many crown princes were never crowned. These two societies consisted of altogether twenty elite officials of unknown origin, who possibly were responsible for the solving of any political and dynastic problem. Stadelmann explains, that most of all known, traditional offices were described in their missions and functions, except for the office "One of the Great Ten of And yet, this very title seemed to have been one of the most regarded and wanted, as only officials with many honorary titles were bearing it for example, Hesyra.

For this reason, Stadelmann and D'Auria believe, that the "Great Ten" consisted of some kind of royal court of justice.

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