"On That Day When the Long-Horned Bull Was Lassoed..." (PT [254] 286). A Scene in the "Corridor of the Bull" of the Cenotaph of Sethos I in Abydos: An Iconologic Approach Author(s): Lucas Baqué Reviewed work(s): Source: Studien zur Altägyptischen Kultur, Bd. 30 (2002), pp. 43-51 Published by: Helmut Buske Verlag GmbH Stable URL: http://www.jstor.org/stable/25152858 . Accessed: 04/05/2012 10:12 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact
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the Long-horned Bull was Lassoed..." A Scene in the ?Corridor of the Bull" an Iconologic of the Cenotaph of Sethos I inAbydos:
that Day when
?0n
(PT [254] 286). Approach
von Lucas
Baque
Abstract The present article analyses a scene located in the so-called ?Corridor of the Bull" in the cenotaph of are in which king Ramesses II and his eldest son, prince Amenhirkhopshef, king Sethos I in Abydos, a treatment The bull. of animal human in the and evidences, represented lassoing iconographic figures our opinion, two levels of interpretation: 1) religious; from a specific meaning centred on what we believe was a ritualistic Osirian practice, 2) political; revealed through what the figures explain and how they complement one another. By using an iconologic approach, we offer an alternative explanation based on the valuable
information contained
in this relief.
1 Introduction A
good
doubt,
of artistic achievement in the art of the Ramessid example a relief belonging to the decoration of the south rooms,
period within
?Corridor of the Bull" in the cenotaph of king Sethos I inAbydos, II and his eldest
Ramesses
son, prince Amenhirkhopshef, as ?unusual" by some scholars, was
1], described
Fig.
the
a
so-called
representing king
a bull1. The
lassoing superbly
is, without
executed
relief
[see and deserves
indeed the qualification of masterpiece. The scene design iswell planned and perfectly balanced. The figure of a running bull is shown with its head erect and its horns pointed a rope strains at inclined toward the back. This is so because although slightly ear of the horns, pressing the of the animal, forcing the muscles of the neck and to tense, in order to restrain its impetus. We observe the forequarters also how the rope is
upwards, the base
to the right leg of the mammal's on the bull is The pressure hindquarters. made by the above-mentioned II and his son, both of them depicted figures of Ramesses behind the animal, also in a running position, but with a graceful tip-toe attitude: the first shown
tied
is holding the rope in his hands, while the second grasps the tail of the beast. The scene is titled with the legend: sph nglw-tly Smcw jn nswt ?Lassoing of the long-horned bull of Upper Egypt by theKing". aside
its
an this relief has been from perfection, interpreted, the capacity of the King for victory2, iconographic point of view, as a way of expressing scene preserved and it has also been compared on the back of the with the hunting
Leaving
technical
projecting part of the south wing of the First Pylon atMedinet Habu. Another author3
1 PM VI, 26, 236-237. 2 L. Manniche, El arte egipcio,
1997, 273.
44 L. Bacque
SAK 30
more scenes" would than just a reflect something type of ?hunting the nature of the action has been related to the symbolic Thus, ?maitre sporting activity. the which des animaux assimilated through king sauvages", physical strength from that this
has noted
to the former
animals.
According animals lassoing
of
details
figurative
the Pre-dynastic in the Hunter's palette,
the palette; by one man.
the Narmer restrained between
some
include
earlier
parallels find two good We periods. an see a running man lassoing
we
where
a gazelle and in the opposite or, maybe, (Gazella dorcas), a rope. We can also mention felines on the two long-necked are leashed two confronted and each one animals is being
a link In a symbolic of these art specimens, interpretation and the human world animal world has been observed, the undomesticated can
that
elements
could
and Archaic
from
(genus alcelaphusl) antelope row, a second man holding
we
interpretation,
be
into
incorporated
the
so-called
of
notion
?containment
of
disorder"4. to the former symbolic in another lassoed bulls also appear associations, an context. There for in the inscribed relief located of representational is, example, we find a group shown in different tomb of Mereruka5 where of men 6th Dynasty In contrast
kind
the tail of a bull, sequences: grasping trying to force the head of the animal ritual
The
sacrifice.
Abydos
essential
in the
group
sense
?ritual" activity which we
conclusion
characteristics that both
pursued,
reach when
we
lassoing in order
or adopting acrobatic positions, to knock it for a it down and thus prepare to our of this scene can also be related its horns
compositions
are apparently
associated
with
a
in its final stage, the death of the bull. That is a
read the hieroglyphic
columns6
inscribed
in the upper
part
of the Abydos relief: ?Words pronounced by the King of Upper and Lower Egypt, Lord of the Two Lands (Dd-mdw
jn
Wepwawet,
nswt-bjt residing
nb tlwy), User-Maat-Re Setepen-Re in the Temple of Men-Maat-Re
II), to his father of Sethos I, cenotaph
(Ramesses (the
Abydos) (Wsr-mlct-Rc Stp n Rc n (j)t*f Wp-wlwt hr(y)-jb hwt Mn-mFt-RF): I lasso for you the long-horned bull of Upper Egypt (sph^j n^k nglw tly Smcw), I grasp for you the sacrificial ox of Lower Egypt (1mm n^k [ss(r)ty ?]7Mhw), I slaughter for you bulls
in
the
slaughterhouse your
temple
and calves n^k klw m wshi) and oxen in the (rhs^j m shwy). Oryxes, are immolated in ibexes and gazelles (jwlw mnw m are nrlw ghswt hws short-horned cattle upon (shwy ml-hd r-pr^k); forecourt
3 B. Menu, Ramses II, Souverain des souverains, 1998, 46. 4 B.J. Kemp, El antiguo Egipto, Anatomia de una civilization, Baines, in:Archeo-Nil 3, 1993, 57-74. 5 PM III2, 527, 13-IV. 6 Publication: KRIII, 510 (translation: KRIII, 326).
1992, 61-69, fig.
14-15. Cf. also, J.
*m [ss(r)ty ?] seems a corruption of the term ssr (Wb IV, 547, 8-9). The common determinative of ^g the arrow has been replaced here by the phallus, perhaps emphasizing that the bull was finally emasculated. After this operation the bull became an ox. Pap. Jumilhac III, 18-21, XX, 15-18 refers to castration of Seth in the shape of a bull which is sacrificed. Cf., also, PT [277] 418.
?On that Day when
2002
Bull was
the Long-horned
45
Lassoed..."
altar before you8 (wndw hr hlwt n hlwt^k). Fat animals are in front of the byres, in order to be presented as offerings to your ka (ddlwt n-hlt mdwt r smlct clbwt n kl^k), endowed with your daily offerings (sdjlw jmnytek)".
Fig. 1 King Ramesses II and his eldest son, prince Amenhirkhopshef, lassoing a bull. of the of I Sethos ?Corridor Bull", Cenotaph King (Abydos) As we diverse,
can see,
the iconographic most
although too much
clarified
about
to the former
objections
criteria
for the examination
of this Abydos
not
interpretations given until the real context of the scene. arguments,
we
authors have by different to raise any Far from wishing to allude to the it important, however,
believe
in this composition. In this sense, we displayed not has been defined component clearly by specialists.
aspect
religious important
observe
how
such
In our opinion,
located,
second,
From levels:
the nature
who
this point 1) religious;
take part of view, from
of the action
developed
in the scene,
and
an any
itwas
detailed study of this relief needs to take into account, first, the place inwhich the characters
are
relief
now
last but not
least,
in it. we
a specific
suggest meaning
that
this work
centred
of art can be observed
on what
we
believe
was
at two
a ritualistic
Osirian practice, 2) political; revealed through what the figures explain and complement one another. for our analysis to the is based on an iconological proposed approach to analyse This we think to be the proper way the scene as a whole, and offers
The method
subject. us an interesting,
8
alternative
explanation
on the valuable
information
contained
in it.
hlwt as ?das Antlitz des Gottes", so n hlwt-k, lit. ?to your forehead or face", in amore particular sense ?before the god's eyes" or ?at the sight of the god"; Wb III, 28, 15.
46 L. Bacque
SAK 30
scene 2 Religious level of interpretation of the Abydos narrative feature to take into account A first remarkable
in the scene
is the presence
of
and probably in a both represented god Wepwawet Ptah(?)9 II and his eldest son Amenhirkhopshef. Ramesses interest here, because it is on his behalf that the action of special
the canid-headed
human
standing
before
position
is of Wepwawet the bull is executed: lassoing
bull of Upper Egypt...". ,J lasso for you the long-horned as a father figure: ?... to is the fact that the god is described is really important an in the Temple of Men-Maat-Reu; his (of Ramesses II) father Wepwawet, residing as we divine family ties between the actors, introduces, aspect which, while suggesting see later, an element are clearly stated through of legitimation. will Such circumstances But what
that Wepwawet ancestor10. Let us retain the fact
inmore
considered
In particular, the cohesion and even these
detail.
to the main
Returning
as a figure in ceremonies of a royal appeared representative here is that argument for the moment, while the scene discussed
group,
those concerning of the characters.
the bull11,
three figures
are shown are closely
we
it important to analyse of the composition which
consider
the unity First, in the fact
that both Ramesses
deliberate Thus,
perspective. a scene of ritual
cannot
formal
integration to view what the tendency sacrifice
or merely
be
easily
--*
formal
traits.
is conveyed through II and his eldest son
in the same running attitude. together linked by the nature of the action itself:
-* a) grasping the tail (Amenhirkhopshef bull); ? II the and rope (Ramesses b) seizing bull) finally c) lassoing the bull (Ramesses II + Amenhirkhopshef Such
certain
Second,
because
bull).
explained
from
a
temporal in purely terms would iconographic just be a ?selection" a to to of choice offering be presented
the ka of Wepwawet, becomes less significant. We argue that a further interpretation should take into account the royal status of the figures context and the divine in which are scene From this the from its original criterion, they developed. departs significantly area of meaning to obtain one of a more nature. We may quote, on that score, essential two fragments of the Pyramid Texts12 which the same active roles played by the describe of the Abydos characters relief:
9 Doubtful, according to K.A. Kitchen (translation: KRI II, 326). 10 H. Frankfort, Reyes y dioses, Estudio de la religion del Oriente Proximo en laAntiguedad en tanto que integration de la sociedad y la naturaleza, 1983, 118-119. 11 The presence of wild long-horned bulls (Bos taurus africanus) in the Egyptian territory has been attested from predynastic times, see N. Sweydan, in:Atti VI0 Congresso Internazionale di Egittologia, 1992/1, 585-594. The use of bulls (nglw ?) in religious ceremonies could have encouraged some kind of trade with nomad populations Medjay inGebelein during theMiddle Kingdom, see P. Vermis, in: RdE 37, 1986, 141-144. The denomination ?bull of Upper Egypt" that we find in the Abydos scene might refer to an east-African subspecies of wild long-horned bulls (see, in this sense, the ?Aethiopian bull" described by Claudius ^Elianus, De natura animalium XVII, 45). On the graffitti representation of long-horned bulls in wadi Hammamat, see G. Goyon, Nouvelles inscriptions rupestres du wadi Hammamat, 1957, 143-145.
?On that Day when
2002
Bull was
the Long-horned
47
Lassoed..."
PT (336) 547-548: ?Hail to you, Bull of Bulls (ng n ng(l)w), when you rise! I grasp
by your
you
by the root of your
tail, I grip you
tail when
you
rise,
a Great one (wrt, feminine) being behind you one
and a Great to you,
Hail
Receive As
(wrt, feminine) being greatest of the gods!
me,
for my
before
you.
to you, and your heart for I belong it is rejuvenated". corpse,
is glad.
PT (254) 286: cut off heads,
Iwill
my head to my neck, is on my trunk in this my
name
apes who
female
?0 you I have
affixed
and my
neck
escape
safely from
you;
of Affixer-of-heads,
by means of which / affixed the head of Apis on that day when These
two
how
in PT
the long-horned
see of the Pyramid Texts are an important element of reference. We the act of grasping the bull's tail contains ritual 547-548, (336) clearly to that passage R.O. Faulkner's13 In relation footnote remarks: ?the det. o not
to the anus; only the usual det. of wbn but also proximity the ?root" of the tail, which rises (wbn) from the hinderquarters
of wbnw
may imply seems to mean
the animal". the sense also
this author
Likewise,
lit. ?act
of rising,
be a pun
beast
lassoed'.
sections
connotations.
word
bull was
rushes
proposes
the ascending the ?ferocius,
concerning out into the arena.
However,
the fact
that the term prjw
the perfective one"
referring bull" vigorous refers
active
participle
verb prjw
the of in
to the sunrise. (pry)u
to the sunrise
But prjw could in the moment that the
remains
unclear
in the text.
Faulkner has probably identified ng n ng(l)w ?bull of bulls" with the ?Bull of Re" (ng RC-PT (304) 470) about which, for instance, we read in PT (334) 543: ?Hail to you Re, / have the sky and cross Nut, having traversed the Winding Waterway as a tail". The bull, cosmic in some other contexts your animal, appears grasped with the moon: the rising moon, also related to the same term prj15, which associated you who
traverse
was compared to an inflamed bull (kl ps)16 (= the crescent moon) on itsway to the full moon17.
12 13
For the Pyr. passages quoted here we have mainly used R.O. Faulkner's Egyptian Pyramid Texts, 1969. R.O.
14 Wb 15 Wb 16 See 17 For
Faulkner,
op.
cit,
108,
n.
translation in: The Ancient
3.
I, 526, 2. Also, Sin. B-123. I, 521,18. S. Aufrere, L'univers mineral dans la pensee egyptienne, BdE 125/1, 1991, 221-222. the bull (kl ps) becoming an ox (scb = castrated bull) as an image of the waning moon, Urk. VIII, 89b. 74,
48 L. Bacque
SAK 30
- as an that the Egyptians the bull established between association image of a funerary context within and some astral deities, power (e.g., especially genesic as or or of such Min Amon the procreative-cosmic image gods ithyphallic Osiris-Apis), The
iswell known. In our opinion, both in the formerly quoted PT (336) 547-548 passage relief
in the Abydos and especially recurrent figure with implicit
the bull
ambivalent
could
the Apis bull, which the long-horned
with
day when
Thus,
interesting.
Amenhirkhopshef
lassoed".
reinforced perhaps should be regarded
a
numen,
the long-horned bull is clearly identified
to act as a ritual
bull was
a cosmic
represented
functions.
On the other hand, in PT (254) 286-287 seems
have
The
for the dead king ?...on of such an argument implications
that
substitute
by the ritual associations, as attendants of the dead
Ramesses king,
acting
are
II and on
his
behalf respectively as ?(he) who affixes the head of the bull" and ?(he) who grasps the tail
of
the
bull".
to allow
significance: hereafter,
It seems
confirming,
the
that
clear safe
at the same
rebirth,
these
two
the ?rising" fusion with
time, his
had a specific operations king (prj) of the deceased
cultic in the
the deity.
PT (254) 293-294: for I am the Unique the Bull One, ?I am happy, happy, do this against me and have annihilated those who would
of the sky, I have crushed That which their survivors.
appertains tomy throne, which I have taken and lifted up, is thiswhich my father Shu gave me
in the presence
of Seth".
Likewise, because beliefs concerning the Afterlife were inextricably bound up with the of Osiris, the action of myth ritual of the Opening so-called
the bull appears of the related to the framework lassoing of the Mouth18. the ritual killing of the bull first Thus,
called the bull (nglw) of the Upper Egypt and after the (castrated) sacrificial bull of of Osiris Egypt -, evoked both the murder by his brother Seth, and the sacrifice in order to contain the spirit of Osiris, of the latter by Horus ?the avenger of his father", whose of with that the fraticidal appears destiny inexorably adversary20. joined19 Lower
The fact that the ritual killing of the bull nglw was considered shown PT
again (314) 504:
in this manner
is
in some
in Texts. We of The Pyramid read, for example, fragments on are vertex to the doomed whose O ?Get back, Long-horn, slaughter,
fingers of the Earth-god. Fall down! Crawl away!". Also in PT (539) 1304: ?Get back, you needy long-horn! Your head is in the hand of Horus, your tail is in the hand of Isis, and the fingers of Atum are on your horns". And finally in PT (580) 1544: ?0 my father
18
S. Aufrere, in: S. Aufrere/ N. Bosson/ Ch. Landes (ed.), Catalogue de l'exposition: Portes pour l'au dela, L'Egypte, leNil et le ?Champ des Offrandes", 1992, 38-39. 19 attests: ?Osiris is death from which However, as H. te Velde, Seth, God of Confusion, PA 6,1977,95 life arises, and Seth is life which produces death". 20 Just as Osiris, the body of vanquished Seth represented in the Abydos relief by the long-horned bull - is dismembered and distributed and the other sacrificial animals related in the text among the gods. Cf.PT (580) 1544.
?On that Day when
2002
Bull was
the Long-horned
49
Lassoed..."
smote as an ox21; I have killed for you him I have smitten for you who this King, who killed you as a wild bull; I have broken for you him who broke you as a long-horn as a subjected bull22...". on whose back you were, Osiris
This
in order
is valuable
material
comparative
to better
understand
the
religious
meaning of the Abydos ceremony. Thus, the ritual killing of the long-horned bull could be of
as an act of culmination
interpreted the animal
the deceased
within
the Osirian
I, became king, Sethos while in the Netherworld,
since with
Mystery,
Osiris
himself,
assuming Ramesses
the new Horus, as king of the dead function. in his right to perform his father's confirmed the bull appears as a sacred mediator, of Abydos, in the context Therefore, in terms of religious character whose conception, permits, ambiguous/dual the different between correlation and the implied personalities. opposition place
political
new
II, was a being both the
some
other
- more
ideological
properly,
could have been invoked through the well planned design of the
messages
scene.
Abydos
his
scene
level of interpretation of the Abydos In the light of the previously given arguments,
3 Political
-
the death
an analytical
From
attitude shown by Ramesses
vision
the royal
of
here
iconography
II and his eldest son Amenhirkhopshef
displayed,
the
is undoubtedly
to our
side by side, in the task of Thus, the ?actors" work together, interpretation. we to close which should add the religious This the bull. interdependence lassoing a sole role: that of the god nature of the act itself would confirm them as playing crucial
as his father's
Horus
on a particular
only
attendant. ceremony
it focuses not To us this is an important element because in relation with the exercise of the effective somehow
office of the king, but also on the filial attachment as an alternative figure of authority the traditional
within
conception
of government.
On the one hand, the fact that the function of the king (Horus function) is here shared the
would
allow
us
to consider
him
as
lofty incorporating to those of the divine and abilities knowledge corresponding as he intervenes in the affairs the exclusively concerning his position is potentially of the pharaoh, divine person through practices emphasized state. is to of the duties the The text over prince Amenhirkhopshef related implicitly
by
royal
hereditary
prince
involving responsabilities, ruler. On the other hand,
very
in this
significative
eldest
son,
(rpct wr
sense:
n mj kd^fsl
?Great Hereditary smsw nswt) bodily
Prince (son),
of
the entire
beloved
(land), King's on of him. Fanbearer
the King's
right hand, troop commander, good strategist of infantry23 (n ht^f mr^f tlw
hr
nswt
wnmy
justified,
21 22
23
tsw pdt
shy
m
r-dlw
hr
rdwy^f),
unequalled,
(n mjtt^fJmn-hr-[hps]^fmlc-hrw)u.
?Long-horned bull" (ng) is here translated by R.O. Faulkner as ?ox", denoting the bull became a castrated animal. See
H.
Amenhirkhopshef,
te Velde,
op.
cit.,
Shy m r-dlw hr rdwy-fy,
that through the ritual
97-98.
lit.:Man of good counsel
in combat, (fighting) on his foot".
50 L. Bacque Indeed,
the presentation heir's institution
concerning the royal
proclaiming the executive-religious
SAK 30
scene goes further, the Abydos an important within appendix to in the sense that it contributed actively
of the king's role, as an extension,
functions
of kingship, the order of Cosmos
and its powers24. and perpetuate should take up again the figure of Wepwawet, who and acted as witness to his ka with offerings of the gods, supporting thanks to a ritual concluding
maintain
we
Now
delegate the association
and legitimation of the royal heir to the throne of Egypt. Likewise, a to command to Ramesses is granted the basis of quid pro quo deal, the capacity hands the throne of Geb and the office of Atum. receives from Wepwawet's who
on II, The
first lines of the opening section of the relief are addressed directly to the king in the terms:
following effective
?Words
spoken
by Wepwawet:
of perpetuation in a similar manner,
also
of the divine
royal office26. of royal power carried
continuity of confirmation
Museum On
rituals.
that score,
vraisemblablement, Without
trying from Abydos
scene
and
the
s'agir
que
of royal power, the bull nglw in its role of sacred mediator, the that,
in the context
d'un
?Le Taureau
(fe)^^^), son heritage
qui donne roi mort divin,
that decorating
the so-called
ou
Osiris-Onnophris,
?Gallery
to compare
of Kings"
the the
deja nomme le ?confirme"
(ou
du predecesseur du roi qui subit le rite". we believe to go beyond the evidence, it reasonable with
of ceremonies
out during the New Year and described by the bull had a great importance throughout
attests: J.C1. Goyon27 celui 8) est nettement
(col. XVI, II ne peut done
smn).
to uphold, It is noteworthy
47.218.50,
Papyrus
haut
plus
the seat of Geb,
and confirmation
this ceremony
contributed25,
Brooklyn
to you
of Atum".
office
Within
I grant
plus this
in the same
building complex. Placed near the ?Corridor of the Bull", it shows king Sethos I and his son, both
a young scenes
kingship
Ramesses, share
placed in essence
lies in the continuity
before a
the list of the monarchs
similar
of the office
of Egypt.
In our opinion, of the value
message: implicit ideological and in the permanence of its sacred
function.
24
In this same context we should interpret another scene in the ?Corridor of the Bull", where king Ramesses II and prince Amenhirkhopshef appear with gods fowling, PM VI, 26, 234-235. 25 In our opinion, the long-horned bull of Upper Egypt and, later, the (transformed) ox of Lower Egypt, could be seen as an element introducing ?duality" in the scene of Abydos. This argument is reinforced by the fact that king Ramesses IIwears the Red Crown of Lower Egypt in the act of ?lassoing the long homed bull of Upper Egypt". According to the religious responsibilities of the king and the royal heir - seems to i.e., the king Uniting the Two Lands along the ceremony, an ideal of authority prevail through the action. 26 We may point out that the emblem (sign-list O 44): ?office", ?function", by extension ?royal jltf was a function", represented by pole supporting bull-horns and a coil of rope. See L. Baque in: J. Cervello/ A.J. Quevedo (ed.),...Ir a buscar lefia, Estudios dedicados al Prof. Jesus Lopez, AJES 2,2001, 27
43,
n.
39.
J.C1. Goyon, Confirmation du pouvoir royal au nouvel an [Brooklyn Museum IFAO & Brooklyn Museum, 1972, 115, n. 282.
Papyrus 47.218.50],
?On that Day when
2002
are about
We by W.J.
to enter
the Long-horned
Bull was
51
Lassoed..."
into a line of historic
already suggested interpretation to (1) the need for the consolidation the of a dynasty, referring the the solidity of the royal figure was only guaranteed by capacity in of heirs the throne of its rulers, and (2) a greater implication potential briefly
Murnane28, in which nineteenth, and experience functions, who
to their in tasks belonging of the princes' In Murnane's future office. words29: ?The conspicuous display position, and in close association is something with the king, the official both within hierarchy II. In fact, the appearance of Prince Ramses in Seti I's that is not seen before Ramses war
will
to prove
need
the beginning on public monuments
relief marks
represented
and experience
their ability
of a new before
trend,
since
were
princes
Finally, the fact that the hereditary prince, Amenhirkhopshef, ef, Ramesses his
IPs eldest
had concluded30. ruling, once the battle of Kadesh a link between be to establish this historical certainly shown
legitimation
appears in the Abydos
an interesting factor. For Amenhirunem chronological his name to Amenhirunemef in the year 5 of son, had changed
father's
would
sporadically
introduces
that name,
relief with
only
then".
here,
but
such
speculation
goes
beyond
An
attractive
hypothesis and the act of royal the objectives of this
event
article31. ?Kingship
- as J. Baines that no
and multi-faceted, illuminated
stated32
-
single approach directions". This
is so central can exhaust
so complex to Egyptian culture, can its meaning its significance;
the main point of view may help recognize in the scene: that Egyptian contained in the 19th political message especially kingship - was a not only divine prerogative, but also an ideal (both human and social) Dynasty we might with actions. that had to be assumed and defended In conclusion, say that in be
this
scene
son and
28 29
from many
has
the cenotaph of Sethos I, king Ramesses future heir to the guarded secrets of his office. from
W.J. Murnane,
in:D. O'Connor/ D.P. Silverman
W.J.
op.
Murnane,
cit.,
II appears
training
(ed.), Ancient Egyptian Kingship,
his
eldest
1995, 185-217.
203.
30 Ch. Desroches-Noblecourt, Ramses II. La verdadera historia, 1996, 303-304. 31 The question referred to the chronology of Ramesses IF s period is the nucleus of a debate that remains unsolved. While some authors accept only two years of the coregency of Ramesses II and Sethos I (W.J. some others establish aminimum of ten years (K.C. Seele, The Murnane, in: JNES 34,1975,153-190), II I of Ramses with Seti and the date of the Great Hypostyle Hall at Karnak, SAOC 19, Coregency Here Ramesside 1940). royal iconography is deceptive as itusually displays an intemporal representat ive ideal. Such an ideal related to the SW-festival has been recently evaluated by S. Costa, Las represen taciones del rey recibiendo los jubileos en los templos tebanos de epoca ramesida, Doctoral Thesis, University of Barcelona, 1998, 388-392. 32 J. Baines, in:D. O'Connor/ D.P. Silverman (ed.), Ancient Egyptian Kingship, Leiden, 1995, 5.
