Древнеегипетские правители: титулы и функции фараона

Title of Ancient Egyptian rulers

Pharaoh ('/f//ɛər//oʊ/, /USalso/'/f//eɪ//.//r//oʊ/; Egyptian: pr ꜥꜣ; ; Biblical Hebrew: Parʿō) is the vernacular term often used for the monarchs of ancient Egypt, who ruled from the First Dynasty (c. 3150 BCE) 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 (reigned c. 1353–1336 BCE) or an inscription possibly referring to Thutmose III (c. 1479–1425 BCE). In the early dynasties, ancient Egyptian kings had as many as three titles: the Horus, the Sedge and Bee (nswt bjtj), and the Two Ladies or Nebty (nbtj) name. The Golden Horus and the nomen and prenomen titles were added later. In Egyptian society, religion was central to everyday life. One of the roles of the king was as an intermediary between the deities and the people. The king thus was deputised for the deities in a role that was both as civil and religious administrator. The king owned all of the land in Egypt, enacted laws, collected taxes, and served as commander in chief of the military. Religiously, the king officiated over religious ceremonies and chose the sites of new temples. The king was responsible for maintaining Maat (mꜣꜥt), or cosmic order, balance, and justice, and part of this included going to war when necessary to defend the country or attacking others when it was believed that this would contribute to Maat, such as to obtain resources. During the early days prior to the unification of Upper and Lower Egypt, the Deshret or the "Red Crown", was a representation of the kingdom of Lower Egypt, while the Hedjet, the "White Crown", was worn by the kings of Upper Egypt. After the unification of both kingdoms, the Pschent, the combination of both the red and white crowns became the official crown of the pharaoh. With time new headdresses were introduced during different dynasties such as the Khat, Nemes, Atef, Hemhem crown, and Khepresh. At times, a combination of these headdresses or crowns worn together was depicted.

The word pharaoh ultimately derives from the Egyptian compound [[wikt:pr ꜥꜣ, * "great house", written with the two biliteral hieroglyphs [[pr (hieroglyph) "house" and ꜥꜣ "column", here meaning "great" or "high". It was the title of the royal palace and was used only in larger phrases such as smr pr ꜥꜣ "Courtier of the High House", with specific reference to the buildings of the court or palace. From the Twelfth Dynasty onward, the word appears in a wish formula "Great House, May it Live, Prosper, and be in Health", but again only with reference to the royal palace and not a person. Sometime during the era of the New Kingdom, pharaoh became the form of address for a person who was king. The earliest confirmed instance where pr ꜥꜣ is used specifically to address the ruler is in a letter to the eighteenth dynasty king, Akhenaten (reigned c. 1353–1336 BCE), that is addressed to "Great House, L, W, H, the Lord". However, there is a possibility that the title pr ꜥꜣ first might have been applied personally to Thutmose III (c. 1479–1425 BCE), depending on whether an inscription on the Temple of Armant may be confirmed to refer to that king. During the Eighteenth dynasty (sixteenth to fourteenth centuries BCE) the title pharaoh was employed as a reverential designation of the ruler. About the late Twenty first Dynasty (tenth century BCE), however, instead of being used alone and originally just for the palace, it began to be added to the other titles before the name of the king, and from the Twenty Fifth Dynasty (eighth to seventh centuries BCE, during the declining Third Intermediate Period) it was, at least in ordinary use, the only epithet prefixed to the royal appellative. From the Nineteenth dynasty onward pr ꜥꜣ on its own, was used as regularly as ḥm, "Majesty". The term, therefore, evolved from a word specifically referring to a building to a respectful designation for the ruler presiding in that building, particularly by the time of the Twenty Second Dynasty and Twenty third Dynasty. The first dated appearance of the title "pharaoh" being attached to a ruler's name occurs in Year 17 of Siamun (tenth century BCE) on a fragment from the Karnak Priestly Annals, a religious document. Here, an induction of an individual to the Amun priesthood is dated specifically to the reign of "Pharaoh Siamun". This new practice was continued under his successor, Psusennes II, and the subsequent kings of the twenty second dynasty. For instance, the Large Dakhla stela is specifically dated to Year 5 of king "Pharaoh Shoshenq, beloved of Amun", whom all Egyptologists concur was Shoshenq I—the founder of the Twenty second Dynasty—including Alan Gardiner in his original 1933 publication of this stela. Shoshenq I was the second successor of Siamun. Meanwhile, the traditional custom of referring to the sovereign as, pr ˤ3, continued in official Egyptian narratives. The title is reconstructed to have been pronounced in the Late Egyptian language, from which the Greek historian Herodotus derived the name of one of the Egyptian kings, In the Hebrew Bible, the title also occurs as ; from that, in the Septuagint, , and then in Late Latin pharaō, both n stem nouns. The Qur'an likewise spells it فرعون firʿawn with n (here, always referring to the one evil king in the Book of Exodus story, by contrast to the good king in surah Yusuf's story). The Arabic combines the original ayin from Egyptian along with the n ending from Greek. In English, the term was at first spelled "Pharao", but the translators for the King James Bible revived "Pharaoh" with "h" from the Hebrew. Meanwhile, in Egypt, evolved into Sahidic Coptic pərro and then ərro by rebracketing p as the definite article "the" (from ancient Egyptian pꜣ). Other notable epithets are nswt, translated to "king"; ḥm, "Majesty"; jty for "monarch or sovereign"; nb for "lord"; One of the earliest royal scepters was discovered in the tomb of Khasekhemwy in Abydos. The scepter with the longest history seems to be the heqa sceptre, sometimes described as the shepherd's crook. The earliest examples of this piece of regalia dates to prehistoric Egypt. A scepter was found in a tomb at Abydos that dates to Naqada III. Another scepter associated with the king is the was sceptre.

The earliest evidence known of the Uraeus—a rearing cobra—is from the reign of Den from the first dynasty. The cobra supposedly protected the king by spitting fire at its enemies.

The red crown of Lower Egypt, the Deshret crown, dates back to pre dynastic times and symbolised chief ruler. A red crown has been found on a pottery shard from Naqada, and later, Narmer is shown wearing the red crown on both the Narmer Macehead and the Narmer Palette.

The white crown of Upper Egypt, the Hedjet, was worn in the Predynastic Period by Scorpion II, and, later, by Narmer.

This is the combination of the Deshret and Hedjet crowns into a double crown, called the Pschent crown. It is first documented in the middle of the First Dynasty of Egypt. The earliest depiction may date to the reign of Djet, and is otherwise surely attested during the reign of Den.

The khat headdress consists of a kind of "kerchief" whose end is tied similarly to a ponytail. The earliest depictions of the khat headdress comes from the reign of Den, but is not found again until the reign of Djoser.

The Nemes headdress dates from the time of Djoser. It is the most common type of royal headgear depicted throughout Pharaonic Egypt. Any other type of crown, apart from the Khat headdress, has been commonly depicted on top of the Nemes. The statue from his Serdab in Saqqara shows the king wearing the nemes headdress. It is presumed that crowns would have been believed to have magical properties and were used in rituals. Brier's speculation is that crowns were religious or state items, so a dead king likely could not retain a crown as a personal possession. The crowns may have been passed along to the successor, much as the crowns of modern monarchies.

During the Early Dynastic Period kings had three titles. The Horus name is the oldest and dates to the late pre dynastic period. The Nesu Bity name was added during the First Dynasty. The Nebty name (Two Ladies) was first introduced toward the end of the First Dynasty. for some rulers, only one or two of them may be known.

The Horus name was adopted by the king, when taking the throne. The name was written within a square frame representing the palace, named a serekh. The earliest known example of a serekh dates to the reign of king Ka, before the First Dynasty. The Horus name of several early kings expresses a relationship with Horus. Aha refers to "Horus the fighter", Djer refers to "Horus the strong", etc. Later kings express ideals of kingship in their Horus names. Khasekhemwy refers to "Horus: the two powers are at peace", while Nebra refers to "Horus, Lord of the Sun".

In Ancient Egypt, the Pharaoh was often considered to be divine. This precept originated before 3000 BCE and the Egyptian office of divine kingship would go on to influence many other societies and kingdoms, surviving into the modern era. The Pharaoh also became a mediator between the gods and man. This institution represents an innovation over that of Sumerian city states where, though the clan leader or king mediated between his people and the gods, did not himself represent a god on Earth. The few Sumerian exceptions to this would post date the origins of this practice in ancient Egypt. For example, the legendary king Gilgamesh, thought to have reigned in Uruk as a contemporary of the Egyptian ruler Djoser, was cast as having had his mother as the Mesopotamian goddess Ninsun alongside his father, the previous human ruler of Uruk. Another Mesopotamian example of a god king was Naram Sin of Akkad. During the Early Dynastic Period, the Pharaoh was represented as the divine incarnation of Horus, and the unifier of Upper and Lower Egypt. By the time of Djedefre (26th century BCE), the Pharaoh also ceased to have a father, as his mother was magically impregnated by the solar deity Ra. According to Pyramid Text Utterance 571, " the King was fashioned by his father Atum before the sky existed, before earth existed, before men existed, before the gods were born, before death existed " According to an inscription on the statue of Horemheb (14th–13th centuries BCE): "he [Horemheb] already came out of his mother's bosom adorned with the prestige and the divine color " Inscriptions regularly described the Pharaoh as the "good god" or "perfect god" (nfr ntr). By the time of the New Kingdom, the divinity of the king was imbued as he possessed the manifestation of the god Amun Re; this was referred to as his 'living royal ka' which he received during the coronation ceremony. The divinity of Pharaoh was still held to during the period of Persian domination of Egypt. The Persian emperor Darius the Great (522–486 BCE) was referred to as a divine being in Egyptian temple texts. Such descriptions continued and were designated to Alexander the Great after his conquest of Egypt, and later still for the rulers of the Ptolemaic Kingdom that succeeded Alexander's rule.

Descriptions of the divinity of the Pharaoh are much more infrequent in sources from Classical Greece. One Ptolemaic era hymn describes the divinity of the Pharaoh, though this may reflect Greek notions of divine kingship just as much as it could reflect Egyptian ones. The historian Herodotus explicitly denies this, claiming that Egyptian priests rejected any notion of the divinity of the king. The only explicit classical Greek source which describes the divinity of Pharaoh is contained in the writings of Diodorus Siculus in the 1st century BCE, who in turn relies on Hecataeus of Abdera as his source of information. Diodorus slightly contradicts himself in a different passage where he asserts that Darius I was the first ruler of Egypt to be honored as a king. In the Tanhuma, in commentary on Ezekiel 29:9, Pharaoh is said to have proclaimed himself as lord of the universe. Pharaoh is represented as a heretical figure who presents himself as divine, and these texts then claim that his claims were exposed when he had to go to the Nile to relieve himself.