TheSed festival (ḥb-sd,conventional pronunciation/sɛd/; also known asHeb Sed orFeast of the Tail) was anancient Egyptian ceremony that celebrated the continued rule of apharaoh. The name is taken from the name of an Egyptian wolf god, one of whose names wasWepwawet or Sed.[1] The less-formal feast name, theFeast of the Tail, is derived from the name of the animal'stail that typically was attached to the back of the pharaoh's garment in the early periods of Egyptian history. This tail might have been thevestige of a previous ceremonial robe made out of a complete animal skin.[2]
The ancient festival might have been instituted to replace aritual of murdering a pharaoh who was unable to continue to rule effectively because of age or condition.[3][4] Eventually, Sed festivals werejubilees celebrated after a ruler had held the throne for thirty years and then every three to four years after that. The festival, primarily, served to reassert pharaonic authority and state ideology. Sed festivals implied elaborate temple rituals and included processions, offerings, and such acts of religious devotion as the ceremonial raising of adjed, the base orsacrum of abovine spine, a phallic symbol representing the strength, "potency and duration of the pharaoh's rule".[5] The festival also involved symbolic reaffirmation of the pharaoh's rulership over Upper and Lower Egypt.[6] 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.[7]
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 ofAmenhotep III—come mostly from "relief cycles of the Fifth Dynasty kingNeuserra... in his sun temple atAbu Ghurab, ofAkhenaten at EastKarnak, and the relief cycles of the Twenty-second Dynasty kingOsorkon II... atBubastis."[8]
There is clear evidence for early pharaohs celebrating the Heb Sed, such as theFirst Dynasty pharaohDen and theThird Dynasty pharaohDjoser.[9] In thePyramid of Djoser, there are two boundary stones in hisHeb Sed court, which is within his pyramid complex. He also is shown performing the Heb Sed in a false doorway inside his pyramid. The two boundary stones would have functioned as symbolic reminders of Djoser's dominion over Upper and Lower Egypt, and their placement within his mortuary complex would allow the king to continue carrying out the Heb-Sed in perpetuity after his death.[10][11]
One of the earlier Sed festivals for which there is substantial evidence is that of theSixth Dynasty pharaohPepi I Meryre in the South Saqqara Stone Annal document, as the document corroborates a reign of at least 40 years, despite its damage.[12] In addition, there are alabaster containers commemorating Pepi I's first Sed festival.[13][14]
Given the subsequentFirst Intermediate Period, there is a lack of extant monuments and other manifestations of centralized state activity, creating a void of any evidence of a Sed festival after the Sixth Dynasty.
During the Middle Kingdom, the power of the pharaoh became consolidated once again and monuments began to be built as they had previously in the Old Kingdom.
Amenemhat I, based on evidence provided by foundation blocks in his pyramid, appears to have ruled coregent with his sonSenusret I.[15] Based upon the chronology presented by the monument, the 29th regnal year of Amenemhat I would have been the 10th regnal year of his son.[15] Therefore, Amenemhat I would have been ineligible for a sed festival, at least per tradition. During his independent reign, Senusret I is notable both for his erection of theWhite Chapel, a pavilion meant to commemorate his Heb Sed, and for his Sed festival celebration taking place in his 31st year, as opposed to his 30th.[16] The chapel would subsequently be incorporated into theFestival Hall of Thutmose II and Amenhotep III's Third Pylon atKarnak.[16]
Notably,Amenemhat II, despite appearing to have ruled for approximately 35 years, did not appear to have any kind of Heb-Sed.[17]
The most lavish of the Sed Festivals, judging by surviving inscriptions, were those ofAmenhotep III (c. 1360 BCE) andRamesses II (who had his first of over a dozen in approximately 1249 BCE).
Several pharaohs seem to have deviated from the 30-year tradition, notably two pharaohs of theEighteenth Dynasty,Hatshepsut andAkhenaten, rulers in a dynasty that was recovering from occupation by foreigners, reestablishing itself, and redefining many traditions.
Hatshepsut celebrated her Sed jubilee atThebes, but she did this by counting the time she was the consort to her 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 hisGreat 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 stepson and nephew of hers who was a child. He was made a consort and, shortly thereafter, she was crowned pharaoh.Some Egyptologists, such asJürgen von Beckerath in his bookChronology 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 anoracular assertion supported by the priests of Amun-Re that her father named her as heir to the throne.[18]
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Akhenaten made many changes to religious practices in order to lessen the influence of the priests ofAmun-Re, whom he saw as corrupt.[19] 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, Akhenaten also moved the capital of Egypt toTell-el Amarna. Akhenaten established Tell-el Amarna for the sole worship of Aten, an unprecedented action by a pharaoh, which could explain as to why he would want to consolidate religious and political power. This is in contrast to Akhenaten's fatherAmenhotep III, who had emphasized the polytheistic status quo at his own Sed Festival.[19]
Sed festivals still were celebrated by the later Libyan-era kings such asShoshenq III,Shoshenq V,Osorkon I, who had his second Heb Sed in his 33rd year, andOsorkon II, who constructed a massive temple atBubastis complete with a red granite gateway decorated with scenes of this jubilee to commemorate his own Heb-Sed
Media related toSed festival at Wikimedia Commons
