Sidelock of youth

Last updated
Statue of the child Amenmes, depicted naked with the sidelock of youth. 1480-1390 b.C., New Kingdom. Museo Egizio, Turin. Statua del fanciullo Amenmes, raffigurato nudo con la treccia dell'infanzia BEG 0108 cropped.tif
Statue of the child Amenmes, depicted naked with the sidelock of youth. 1480-1390 b.C., New Kingdom. Museo Egizio, Turin.
Rameses II represented as a child with his sidelock Ramses II as kid N522 mp3h8999.jpg
Rameses II represented as a child with his sidelock

The sidelock of youth (also called a Horus lock, Prince's lock, Princess' lock, lock of childhood or side braid) was an identifying characteristic of the child in Ancient Egypt. It symbolically indicates that the wearer is a legitimate heir of Osiris. The sidelock was used as a divine attribute from at least as early as the Old Kingdom.

Contents

In earlier depictions, the sidelock can be seen with short hat-like hairstyles in, for example, mortuary cults. Later it was usually attached to an almost shoulder-length wig, which was worn in three styles: curled, straight, or in tresses. Based on the connection between sidelocks and children, Egyptologists coined the term "sidelock of youth". They are worn by both mortal and divine children. [1]

Forms

The name "sidelock of youth" is not entirely accurate, since it is usually a braid rather than a lock, with its end twisted into a spiral. In Middle Kingdom depictions, the end is rolled to the front. [2]

The sidelock was generally worn on the right. In reliefs it can be depicted on the left or the right, since otherwise the lock would not be visible on a figure in profile facing left. A strand of hair was separated off from the side of the skull, itself further separated into three individual braids. The braided portion was held in place by a clasp at its point of origin.

Thereafter there were several different possibilities, such as the triple braided sidelock, whose three strands converged in a spiral. Only in a few cases was it gathered with a clasp at its point of origin and ended with a spiral but left as a loose lock of hair in between.

Further types of divine sidelock are also known. The Horus lock, like the sidelock, was braided from three strands of hair, which seem to terminate in a claw-like shape and are connected with the goddess Mafdet in Egyptian mythology.

Mythological significance

Neferubity (sister of Hatshepsut) as a child with the sidelock of youth Thutmose I Family.jpg
Neferubity (sister of Hatshepsut) as a child with the sidelock of youth

The sidelock of youth was used by the children of the pharaohs, not only to show them to be children, but also to indicate their connection to the youthful Horus. Like them, the young Horus had worn the sidelock as the heir apparent of his father Osiris.

In accordance with the mythological precedent, the children of the king, as his designated heirs, received the Horus lock as an indication of the special duties that were bound up with that status. In iconography, royal children were depicted naked and sucking on their finger, with their heads shaved entirely bald except for the sidelock.

Amenhotep I, as well as Thutmoses III, reused the special form of the Middle Kingdom, which is connected with their revival of the imagery of the Middle Kingdom more generally. Again in the Late Period, the Middle Kingdom depiction of the sidelock was revived.

With the beginning of the New Kingdom, the lock of youth achieved central significance as a special symbol of the princes and princesses of the 18th Dynasty. Particularly notable is the connection of the lock of youth with princesses, who as children of the reigning king were also seen as probable heirs and therefore were also depicted with the Horus lock.

See also

Bibliography

Related Research Articles

<span class="mw-page-title-main">Osiris</span> Ancient Egyptian god of the afterlife

Osiris is the god of fertility, agriculture, the afterlife, the dead, resurrection, life, and vegetation in ancient Egyptian religion. He was classically depicted as a green-skinned deity with a pharaoh's beard, partially mummy-wrapped at the legs, wearing a distinctive atef crown, and holding a symbolic crook and flail. He was one of the first to be associated with the mummy wrap. When his brother Set cut him up into pieces after killing him, Osiris' wife Isis found all the pieces and wrapped his body up, enabling him to return to life. Osiris was widely worshipped until the decline of ancient Egyptian religion during the rise of Christianity in the Roman Empire.

<span class="mw-page-title-main">Pharaoh</span> Title of Ancient Egyptian rulers

Pharaoh is the vernacular term often used for the monarchs of ancient Egypt, who ruled from the First Dynasty until the annexation of Egypt by the Roman Republic in 30 BCE. However, regardless of gender, "king" was the term used most frequently by the ancient Egyptians for their monarchs through the middle of the Eighteenth Dynasty during the New Kingdom. The earliest confirmed instances of "pharaoh" used contemporaneously for a ruler were a letter to Akhenaten or an inscription possibly referring to Thutmose III.

<span class="mw-page-title-main">Horus</span> Egyptian war and sky deity

Horus, also known as Heru, Har, Her, or Hor in Ancient Egyptian, is one of the most significant ancient Egyptian deities who served many functions, most notably as the god of kingship, healing, protection, the sun, and the sky. He was worshipped from at least the late prehistoric Egypt until the Ptolemaic Kingdom and Roman Egypt. Different forms of Horus are recorded in history, and these are treated as distinct gods by Egyptologists. These various forms may be different manifestations of the same multi-layered deity in which certain attributes or syncretic relationships are emphasized, not necessarily in opposition but complementary to one another, consistent with how the Ancient Egyptians viewed the multiple facets of reality. He was most often depicted as a falcon, most likely a lanner falcon or peregrine falcon, or as a man with a falcon head.

<span class="mw-page-title-main">Osiris myth</span> Story in ancient Egyptian mythology

The Osiris myth is the most elaborate and influential story in ancient Egyptian mythology. It concerns the murder of the god Osiris, a primeval king of Egypt, and its consequences. Osiris's murderer, his brother Set, usurps his throne. Meanwhile, Osiris's wife Isis restores her husband's body, allowing him to posthumously conceive their son, Horus. The remainder of the story focuses on Horus, the product of the union of Isis and Osiris, who is at first a vulnerable child protected by his mother and then becomes Set's rival for the throne. Their often violent conflict ends with Horus's triumph, which restores maat to Egypt after Set's unrighteous reign and completes the process of Osiris's resurrection.

Sobek was an ancient Egyptian deity with a complex and elastic history and nature. He is associated with the Nile crocodile or the West African crocodile and is represented either in its form or as a human with a crocodile head. Sobek was also associated with pharaonic power, fertility, and military prowess, but served additionally as a protective deity with apotropaic qualities, invoked especially for protection against the dangers presented by the Nile. Sobek has been famed for having been revered by the first female Pharaoh by the Nebty name Sat-Sekhem-Nebet-Tawy Sobekneferu, present both in the female Pharaoh's nomen, Sobekneferu, and her praenomen Kasobekre.

<span class="mw-page-title-main">Hathor</span> Major goddess in ancient Egyptian religion

Hathor was a major goddess in ancient Egyptian religion who played a wide variety of roles. As a sky deity, she was the mother or consort of the sky god Horus and the sun god Ra, both of whom were connected with kingship, and thus she was the symbolic mother of their earthly representatives, the pharaohs. She was one of several goddesses who acted as the Eye of Ra, Ra's feminine counterpart, and in this form, she had a vengeful aspect that protected him from his enemies. Her beneficent side represented music, dance, joy, love, sexuality, and maternal care, and she acted as the consort of several male deities and the mother of their sons. These two aspects of the goddess exemplified the Egyptian conception of femininity. Hathor crossed boundaries between worlds, helping deceased souls in the transition to the afterlife.

<span class="mw-page-title-main">Shezmu</span> Ancient Egyptian earth and underworld god

(Šsmw), Shesmu is an ancient Egyptian deity with a contradictory character. He was worshiped from the early Old Kingdom period.

<span class="mw-page-title-main">Merenre Nemtyemsaf II</span> Egyptian pharaoh

Merenre Nemtyemsaf II was an ancient Egyptian pharaoh, the sixth and penultimate ruler of the 6th Dynasty. He reigned for 1 year and 1 month in the first half of the 22nd century BC, at the very end of the Old Kingdom period. Nemtyemsaf II likely ascended the throne as an old man, succeeding his long-lived father Pepi II Neferkare at a time when the power of the pharaoh was crumbling.

<span class="mw-page-title-main">Nebra (pharaoh)</span> Horus name of the second early Egyptian king of the 2nd dynasty

Nebra or Raneb is the Horus name of the second early Egyptian king of the 2nd Dynasty. The exact length of his reign is unknown since the Turin canon is damaged and the year accounts are lost. Manetho suggests that Nebra's reign lasted 39 years, but Egyptologists question Manetho's view as a misinterpretation or exaggeration of information that was available to him. They credit Nebra with either a 10- or 14-year rule.

<span class="mw-page-title-main">Seth-Peribsen</span> Ancient Egyptian ruler

Seth-Peribsen is the serekh name of an early Egyptian monarch (pharaoh), who ruled during the Second Dynasty of Egypt. His chronological position within this dynasty is unknown and it is disputed who ruled both before and after him. The duration of his reign is also unknown.

The royal titulary or royal protocol is the standard naming convention taken by the pharaohs of ancient Egypt. It symbolised worldly power and holy might, also acting as a sort of mission statement for the duration of a monarch's reign.

Topknot may refer to:

The Egyptian civilization used a number of different crowns throughout its existence. Some were used to show authority, while others were used for religious ceremonies. Each crown was worn by different pharaohs or deities, and each crown had its own significance and symbolic meaning. In early Egypt, one significant and important characteristic of the many crowns, was the color white. The color symbolized kingship or nisut in the early periods and Upper Egypt. The color blue was also an important color from the 18th Dynasty on. The crowns include the Atef, the Deshret, the Hedjet, the Khepresh, the Pschent, and the Hemhem.

<span class="mw-page-title-main">Nimaathap</span> Ancient Egyptian queen consort

Nimaathap was an ancient Egyptian queen consort at the transition time from 2nd Dynasty to 3rd Dynasty. Nimaathap may have acted as regent for her son Djoser.

<span class="mw-page-title-main">Homosexuality in ancient Egypt</span> Egyptological understandings of homosexuality

Homosexuality in ancient Egypt is a disputed subject within Egyptology. Historians and egyptologists alike debate what kinds of views the ancient Egyptians' society fostered about homosexuality. Only a handful of direct clues survive, and many possible indications are vague and subject to speculation.

<span class="mw-page-title-main">Horus name</span> Oldest known crest of ancient Egyptian rulers

The Horus name is the oldest known and used crest of ancient Egyptian rulers. It belongs to the "great five names" of an Egyptian pharaoh. However, modern Egyptologists and linguists are starting to prefer the more neutral term: the "serekh name". This is because not every pharaoh placed the falcon, which symbolizes the deity Horus, atop his serekh.

<span class="mw-page-title-main">Rekhyt</span>

The word Rekhyt, also romanized as Rechit, referred to a people living in the northern Nile Delta in the Early Dynastic Period of Ancient Egypt, as well as the deity Rekhyt from the Middle Kingdom onwards. The Rekhyt people’s origins are unclear, as they were not yet considered Egyptians at the beginning of the 3rd millennium BC. Their settlement area extended to the border of Retjenu. Early inscriptions and monuments speak of the Rekhyt as mythological inhabitants of the Nile Delta, as all "northern enemies of Upper Egypt" were also among the "inhabitants of Qebehu".

A coronation was an extremely important ritual in early and ancient Egyptian history, concerning the change of power and rulership between two succeeding pharaohs. The accession to the throne was celebrated in several ceremonies, rites and feasts.

<span class="mw-page-title-main">House of Eternity (Ancient Egypt)</span> Term referring to a tomb

In ancient Egypt, the term house of eternity refers to a tomb that consists of a pit, a tomb shaft, or from mudbricks, which were later carved into rocks; or built on open land. Burial sites made of stone were a "sign of immortality", due to the long durability of stone. This was an ideal construction method that could be afforded by only a very few ancient Egyptians, due to its high cost. In ancient Egyptian mythology, the construction of a monument during one's own lifetime represented the most intensive representation with the connection of life; and the concept of living in the afterlife.

<span class="mw-page-title-main">Leopard skin (clothing in Ancient Egypt)</span> Ritual garment in Ancient Egypt

The leopard skin was a ritual garment in Ancient Egypt. It has been documented with certainty since the Early Dynastic period. The mythological roots go back to the pre-dynastic period. In these times, the goddess Mafdet still served as the sky goddess, and her cosmic functions were taken over by the sky goddess Nut in the course of ancient Egyptian history. The Ancient Egyptians therefore used the term "leopard skin" in connection with the divine panther.

References

  1. Sylvia Schoske, Dietrich Wildung. Gott und Götter im Alten Ägypten. von Zabern, Mainz 1992, ISBN   3-8053-1420-5, No. 85.
  2. Rolf Gundlach, Matthias Rochholz. Ägyptische Tempel, pp. 304–307 and 310–311.