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In the ancient Egypt, the festival Sed ( heb-sed ) was the festival of Jubilé celebrated traditionally as from the thirtieth year of reign of a Pharaon. It belongs to the Pharaonic tradition which began with the first dynasties (in particular under Pépi {{Ier}}) and will perdurera at least until.
Origins
While being based on comparisons with rites jubilaires practiced in Africa and on the interpretation of the Egyptian sources, the origin of the ritual would be to seek in an antique drives out qualification intended to appoint the new chief of clan, after having sacrificed the old one, having become too old to ensure its role of chief of hunting.
The sacrifice, theoretically practiced at the end of thirty years of cheffery, would have been transformed into royal rite of regeneration, succeeding a ceremony of burial of a statue of the Pharaon, substitute symbolic system of the body of the old sacrificed chief.
As for the hunting of qualification, it appears in the many emblems and rites huntings which innervent the Festival-Sed. The omnipresence of the god hunter Oupouaout, in the past named Sed , would confirm this assumption.
Sources
The documents being lacking to include/understand the exact course of the festival Sed , its reconstitution remains still field of the simple assumption. It is true that, on this secret and mystical ceremony, the priests were miserly information.
The oldest representations go back to the predynastic period. Some homogeneous units punctuate the thousand-year-old history of this ritual. Let us quote the low-reliefs of the funerary temple of the Pharaon Niouserrê () with Abou Ghorab and of the Pharaon Osorkon {{II}} () in the temple of Bastet to Bubastis. One of the most reliable sources is a representation of these mysteries which one can see on one of the walls of the tomb of Khérouef, majordomo of the queen Tiyi, who lived under the reign of Amenhotep {{III}}, king of.
Ritual
After the thirtieth year of reign, this festival with the regenerating virtues, was generally celebrated every three years (two to four years in certain cases). Thus, the Pharaon Ramsès {{II}} would have celebrated in all, fourteen festivals Sed during his sixty-seven years of reign, with, in the ten last years, a festival Sed every two years. But, apart from this case of exception, it was not already obvious to reach the first festival Sed . Certain Pharaons will enfreindront the thirty years rule, in particular the queen Hatchepsout who celebrated her first festival Sed after “only” sixteen years of reign. To note that in the case of Hatchepsout, the Egyptologist Jürgen von Beckerath has put forth the assumption that it would have celebrated its festival of jubilee while cumulating with his, the years of reigns of his/her father Thoutmôsis {{Ier}} (surroundings thirteen years) to mark the continuity (and thus the legitimacy) of its reign.
Beyond this function of jubilee, the festival Sed was a regenerating ceremony that the Pharaon could organize to show with his people which it was able to control the country. At certain times, and according to the Pharaon, these festivals were the occasion of physical demonstration of the sovereign (race on foot, captures bull, drives out with the lion or the hippopotamus, etc). It is completely possible that these demonstrations were only symbolic systems, that the sovereign did not carry out them itself and that another did them on its behalf (as was already the case for the religious ceremonies).
But the essential rite of the festival Sed is the erection of the pillar '' djed '', which symbolizes the god Osiris at the time of its resurrection. Seth, its murderer, having reversed this mythical pillar, Pharaon has to have to rectify it. This victory over Seth had made it possible Osiris to declare: “I am that which is held upright behind the pillar djed”, becoming thus the pillar of Egypt and the world.
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