Tije Offereing Palm Ribs at the Sed- Festival Thrones of Amenhotep III

Studia Antiqua Volume 6 Number 1 Article 4 June 2008 Queenship and Eternal Life: Tije Offereing Palm Ribs at the Sed- Festival Thrones of Amenhotep III Rachel A. Grover Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the History Commons BYU ScholarsArchive Citation Grover, Rachel A. "Queenship and Eternal Life: Tije Offereing Palm Ribs at the Sed- Festival Thrones of Amenhotep III." Studia Antiqua 6, no. 1 (2008). https://scholarsarchive.byu.edu/studiaantiqua/vol6/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Queenship and Eternal Life: Tije Offering Palm Ribs at the Sed-Festival Thrones of Amenhotep III Rachel A. Grover epictions of the offering of palm ribs in ancient Egypt refer to the pre- Dsentation of a long reign and eternal life. The most common scene is of deity offering palm ribs to the pharaoh; however, O. E. Kaper studied rare depictions of the pharaoh offering palm ribs to deity in a ritual found in the Dakleh Oasis. In his study Kaper compares the scenes in the Dakleh Oasis to what he believes are the four known depictions of the queen as officiant of the palm rib.1 His list includes four objects: a carnelian gemstone on which Queen Tiye is shown offering palm ribs to Amenhotep III (fig. 1),2 an ivory chest cover with a relief where Queen Tiye is a griffin or sphinx offering palm ribs to the cartouche of Amenhotep III, and a travertine lamp and small golden shrine from Tutankhamen’s tomb on which Queen Ankhese- namun is depicted offering palm ribs to Tutankhamen. These depictions are all from the Eighteenth Dynasty and perhaps reflect the increased power of women in the court during that dynasty, or it is possible that this motif of the queen offering palm fronds was more pervasive and we Fig. 1: Amenhotep III on the sed-throne and Tiye (Illustration by Daniel O. McClellan) 1. O. E. Kaper, Temples and Gods in Roman Dakhleh (Studies in the Indigenous Cults of an Egyptian Oasis: Proefschrift Rijksuniversiteit Groningen, 1997), 179–80. Kaper is interested in these depictions of the queen offering palm ribs because it is similar in the human, and not divine, nature of the officiant. However, it is interesting that Kaper only gives examples of the queen offering palm ribs and does not mention the carnelian gemstone paired with the Queen Tiye depiction that shows the princesses offering palm ribs. 2. The stones from this bracelet are found at the Metropolitan Museum of Art: MMA no. 26.7.1340. 2 grover: queenship and eternal life just do not have a good sampling extant. In either case, offering of palm ribs by the queen offers new information on the role of queen. The depiction on the carnelian gemstone is of particular interest because it shows Amenhotep III on the sed-festival throne and is part of a bracelet likely gifted to Queen Tiye at Amenhotep III’s first sed-festival. While the role of the queen in this festival remains obscure, an overview of how palm ribs were used in ancient Egypt, an overview of the sed-festival, and a close analysis of the carnelian gemstone offers insight into both the divine role and private role of the queen in ancient Egypt. Palm Ribs The palm rib, a palm frond stripped bare of its leaves, seems to be one of the earliest methods the ancient Egyptians used to record time. The goddess Se- shat, often shown wearing a leopard skin signifying that she is one of the most ancient of goddesses, has as her chief mission the notching of a palm frond to mark the pharaoh’s life-period.3 Seshat records the royal names of the pharaoh at birth and coronation, grants the pharaoh sed-festivals, and her symbol is seen in depictions of sed-festivals such as the images of Osorkon’s sed-festival.4 Seshat is the goddess who both grants sed-festivals and the length of the king’s life; in many ways she is similar to the Greek idea of fate. While other gods present the pharaohs with palm ribs of sed-festivals, Seshat alone or Seshat with Thoth marks the sed-festivals for the pharaoh. It is from the ancient notching of palm ribs and the association of the growth of the palm frond with the lunar month that the palm rib came to be the hieroglyph renpet meaning year.5 This word is related to the noun renpwt, “fresh plants,” and the verb renpy, “to become young” or “to renew life.”6 The palm rib is often seen as more than just representative of a year, but as a symbol for recur- ring years.7 It is important to note, as does Nadine Guilhou, that the palm rib 3. G. A. Wainwright, “Seshat and Pharaoh,” Journal of Egyptian Archaeology 26 (February 1941): 30. The wearing of leopard skin died out after the Old Kingdom except in some ceremonial cases. 4. Wainwright, “Seshat and Pharaoh,” 30–32. Seshat is also known for helping the king lay out the measurements and plans of the temples. Her flowerlike symbol in many ways resembles a palm tree and is often shown with the horn symbol referring to the month. 5. For a brief sketch on the scholarship determining the meaning of renpet see Percy E. Newberry, “The Hieroglyphs [renpet] and [complex renpet],”Journal of Egyptian Archaeology 34 (December 1948): 119. 6. W. F. Albright, “The Words for ‘Year’ in Egyptian and Sumerian,”American Journal of Semitic Languages and Literatures 51.2 (January 1935): 126–27. 7. Kaper, Temples and Gods in Roman Dakhleh, 167. See also Richard H. Wilkin- son, Reading Egyptian Art: A Hieroglyphic Guide to Ancient Egyptian Painting and Sculpture (London, Thames and Hudson, 1992), 119. For the relation of the palm to the lunar month see Niki Holmes Kantzios, “The Palm Tree–Palmette Motifs and Goddess Imagery in the Bronze Age,” (PhD diss., Bryn Mawr College, 1999), 37; and Nadine Guilhou, “Génies funéraires, croque-mitaines ou anges gardiens? Étude sur les fouets, balais, palmes et épis en guise de couteaux,” in Encyclopédie religieuse de l’univers végétal, 365–417. studia antiqua 6.1 – spring 2008 3 representing time is probably not interchangeable with the symbolism associated with palm trees.8 Specific use of the palm rib can be seen in depictions of, and the hieroglyph for, the god Heh, who holds palm ribs in his uplifted hands and wears a palm-rib headdress. Heh is the god, and hieroglyph, of eternity, and it is appro- priate that he is associated with the palm rib, or renpet, signifying time. Offering of the palm rib is especially common in contexts concerning the coronation and sed-festival of the pharaoh. In depictions of the sed-festival the pharaoh is usually shown twice, once on the throne of Lower Egypt and once on the throne of Upper Egypt wearing the respective crowns. These two thrones are often shown back- to-back, and the pharaoh is presented with the notched palm rib, as Richard H. Wilkinson describes, by the “partially personified emblems of the Two Lands— the Horus falcon and the Seth animal” (fig. 2).9 Wilkinson argues that although the offering of palm ribs is symbolic, it is possible that real palm fronds were given 10 to the pharaoh during the sed-festival. Fig. 2: Heb-Sed Pavilion of Sesostris III (Illustration by Daniel O. McClellan) Palm ribs are also carried by Thoth, the scribal god, and are presented to the pharaoh by various gods as emblems of divine support of the pharaoh’s long reign, or giving him eternal life. Somewhat of an anomaly, as Kaper has studied, palm ribs in the Dakleh Oasis appear to be offered to the gods by the pharaoh, an offering not known from temple reliefs in the Nile Valley.11 However, the gods, like the pharaoh, needed long reign and power and there are even texts referring to the sed-festivals of the gods, albeit these festivals are likely metaphoric 8. Guilhou, “Génies funéraires, croque-mitaines ou anges gardiens?” 467. 9. Wilkinson, Reading Egyptian Art, 119. For details on Horus and Seth as found in sed-festival depictions, see Alan H. Gardiner, “Horus the Bedetite,” Journal of Egyptian Archaeology 30 (December 1944): 23–60. 10. Wilkinson, Reading Egyptian Art, 119. 11. Kaper, Temples and Gods in Roman Dakhleh, 167. 4 grover: queenship and eternal life and not actually celebrated.12 In many of the depictions of the offering of palm ribs there are tadpoles—a hieroglyph representing multiplication or 100,000— and shens—representing 10,000,000—found at the base of the palm ribs.13 With the tadpole and the shen below the renpet, the offering symbolized eternity or endless years. 14 The Sed-festival As is clear from the preceding discussion, the sed-festival is one of the prime venues for depictions of the offering of palm ribs. The sed-festival is one of the most mysterious of the ancient Egyptian festivals and it is not known exactly what rituals happened during this festival, how it evolved, or what its purpose was. We have no texts describing the sed-festival, but from the earliest dynasties we have texts mentioning that sed-festivals were celebrated.15 The fragmentary visual data we have comes from different dynasties, and it is not clear if we even have depicted all the main events of the festival, nor are we certain that archaeologists and scholars have correctly reconstructed the reliefs and put to- gether the sequence of events and rituals.

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