Michael Matthew Groat PhD's Genealogical Database

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Sitre Meryamun Twosret Setepenmut



Family 1: Ramesses 1st Pharaoh of 19th Dynasty I,    b. ABT 1369 BC in Tanis, Ash Sharqiyah, Egypt    d. 1290 BC in Thebes, Luxor, Qinå, Egypt
  1. Sety I Merenptah 2nd Pharaoh of 19th Dynasty, b. 1322 BC in Thebes, Luxor, Qinå, Egypt     d. 1278 BC (aged 44) in Thebes, Luxor, Qinå, Ancient Egypt
Sources:
  1. Title: Wikiwand: Isis
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Isis;
    Note: Isis (Ancient Egyptian: "ꜣst"; Coptic: Ⲏⲥⲉ "Ēse"; Classical Greek: Ἶσις Isis; Meroitic:" 𐦥𐦣𐦯 Wos[a]" or "Wusa") was a major goddess in ancient Egyptian religion whose worship spread throughout the Greco-Roman world. Isis was first mentioned in the Old Kingdom (c. 2686–2181 BCE) as one of the main characters of the Osiris myth, in which she resurrects her slain husband, the divine king Osiris, and produces and protects his heir, Horus. She was believed to help the dead enter the afterlife as she had helped Osiris, and she was considered the divine mother of the pharaoh, who was likened to Horus. Her maternal aid was invoked in healing spells to benefit ordinary people. Originally, she played a limited role in royal rituals and temple rites, although she was more prominent in funerary practices and magical texts. She was usually portrayed in art as a human woman wearing a throne-like hieroglyph on her head. During the New Kingdom (c. 1550–1070 BCE), as she took on traits that originally belonged to Hathor, the preeminent goddess of earlier times, Isis was portrayed wearing Hathor's headdress: a sun disk between the horns of a cow. In the first millennium BCE, Osiris and Isis became the most widely worshipped Egyptian deities, and Isis absorbed traits from many other goddesses. Rulers in Egypt and its neighbor to the south, Nubia, built temples dedicated primarily to Isis, and her temple at Philae was a religious center for Egyptians and Nubians alike. Her reputed magical power was greater than that of all other gods, and she was said to protect the kingdom from its enemies, govern the skies and the natural world, and have power over fate itself. In the Hellenistic period (323–30 BCE), when Egypt was ruled and settled by Greeks, Isis was worshiped by Greeks and Egyptians, along with a new god, Serapis. Their worship diffused into the wider Mediterranean world. Isis's Greek devotees ascribed to her traits taken from Greek deities, such as the invention of marriage and the protection of ships at sea, and she retained strong links with Egypt and other Egyptian deities who were popular in the Hellenistic world, such as Osiris and Harpocrates. As Hellenistic culture was absorbed by Rome in the first century BCE, the cult of Isis became a part of Roman religion. Her devotees were a small proportion of the Roman Empire's population but were found all across its territories. Her following developed distinctive festivals such as the Navigium Isidis, as well as initiation ceremonies resembling those of other Greco-Roman mystery cults. Some of her devotees said she encompassed all feminine divine powers in the world. The worship of Isis was ended by the rise of Christianity in the fourth and fifth centuries CE. Her worship may have influenced Christian beliefs and practices such as the veneration of Mary, but the evidence for this influence is ambiguous and often controversial. Isis continues to appear in Western culture, particularly in esotericism and modern paganism, often as a personification of nature or the feminine aspect of divinity. In Egypt and Nubia Name and origins Whereas some Egyptian deities appeared in the late Predynastic Period (before c. 3100 BCE), neither Isis nor her husband Osiris were clearly mentioned before the Fifth Dynasty (c. 2494–2345 BCE). An inscription that may refer to Isis dates to the reign of Nyuserre Ini during that period, and she appears prominently in the "Pyramid Texts," which began to be written down at the end of the dynasty and whose content may have developed much earlier. Several passages in the Pyramid Texts link Isis with the region of the Nile Delta near Behbeit el-Hagar and Sebennytos, and her cult may have originated there. Many scholars have focused on Isis's name in trying to determine her origins. Her Egyptian name was ꜣst, which became ⲎⲤⲈ (Ēse) in the Coptic form of Egyptian, Wusa in the Meroitic language of Nubia, and Ἶσις, on which her modern name is based, in Greek. The hieroglyphic writing of her name incorporates the sign for a throne, which Isis also wears on her head as a sign of her identity. The symbol serves as a phonogram, spelling the st sounds in her name, but it may have also represented a link with actual thrones. The Egyptian term for a throne was also st and may have shared a common etymology with Isis's name. Therefore, the Egyptologist Kurt Sethe suggested she was originally a personification of thrones. Henri Frankfort agreed, believing that the throne was considered the king's mother, and thus a goddess, because of its power to make a man into a king. Other scholars, such as Jürgen Osing and Klaus P. Kuhlmann, have disputed this interpretation, because of dissimilarities between Isis's name and the word for a throne or a lack of evidence that the throne was ever deified. Roles The cycle of myth surrounding Osiris' death and resurrection was first recorded in the "Pyramid Texts" and grew into the most elaborate and influential of all Egyptian myths. Isis plays a more active role in this myth than the other protagonists, so as it developed in literature from the New Kingdom (c. 1550–1070 BCE) to the Ptolemaic Period (305–30 BCE), she became the most complex literary character of all Egyptian deities. At the same time, she absorbed characteristics from many other goddesses, broadening her significance well beyond the Osiris myth. Wife and mourner Isis is part of the Ennead of Heliopolis, a family of nine deities descended from the creator god, Atum or Ra. She and her siblings—Osiris, Set, and Nephthys—are the last generation of the Ennead, born to Geb, god of the earth, and Nut, goddess of the sky. The creator god, the world's original ruler, passes down his authority through the male generations of the Ennead, so that Osiris becomes king. Isis, who is Osiris's wife as well as his sister, is his queen. Set kills Osiris and, in several versions of the story, dismembers his corpse. Isis and Nephthys, along with other deities such as Anubis, search for the pieces of their brother's body and reassemble it. Their efforts are the mythic prototype for mummification and other ancient Egyptian funerary practices. According to some texts, they must also protect Osiris's body from further desecration by Set or his servants. Isis is the epitome of a mourning widow. Her and Nephthys's love and grief for their brother help restore him to life, as does Isis's recitation of magical spells. Funerary texts contain speeches by Isis in which she expresses her sorrow at Osiris's death, her sexual desire for him, and even anger that he has left her. All these emotions play a part in his revival, as they are meant to stir him into action. Finally, Isis restores breath and life to Osiris's body and copulates with him, conceiving their son, Horus. After this point Osiris lives on only in the Duat, or underworld. But by producing a son and heir to avenge his death and carry out funerary rites for him, Isis has ensured that her husband will endure in the afterlife. Isis's role in afterlife beliefs was based on that in the myth. She helped to restore the souls of deceased humans to wholeness as she had done for Osiris. Like other goddesses, such as Hathor, she also acted as a mother to the deceased, providing protection and nourishment. Thus, like Hathor, she sometimes took the form of Imentet, the goddess of the west, who welcomed the deceased soul into the afterlife as her child. But for much of Egyptian history, male deities such as Osiris were believed to provide the regenerative powers, including sexual potency, that were crucial for rebirth. Isis was thought to merely assist by stimulating this power. Feminine divine powers became more important in afterlife beliefs in the late New Kingdom. Various Ptolemaic funerary texts emphasize that Isis took the active role in Horus's conception by sexually stimulating her inert husband, some tomb decoration from the Roman period in Egypt depicts Isis in a central role in the afterlife, and a funerary text from that era suggests that women were thought able to join the retinue of Isis and Nephthys in the afterlife. Mother goddess Isis is treated as the mother of Horus even in the earliest copies of the "Pyramid Texts." Yet there are signs that Hathor was originally regarded as his mother, and other traditions make an elder form of Horus the son of Nut and a sibling of Isis and Osiris. Isis may only have come to be Horus's mother as the Osiris myth took shape during the Old Kingdom, but through her relationship with him she came to be seen as the epitome of maternal devotion. In the developed form of the myth, Isis gives birth to Horus, after a long pregnancy and a difficult labor, in the papyrus thickets of the Nile Delta. As her child grows she must protect him from Set and many other hazards—snakes, scorpions, and simple illness. In some texts, Isis travels among humans and must seek their help. According to one such story, seven minor scorpion deities travel with and guard her. They take revenge on a wealthy woman who has refused to help Isis by stinging the woman's son, making it necessary for the goddess to heal the blameless child. Isis's reputation as a compassionate deity, willing to relieve human suffering, contributed greatly to her appeal. Isis continues to assist her son when he challenges Set to claim the kingship that Set has usurped, although mother and son are sometimes portrayed in conflict, as when Horus beheads Isis and she replaces her original head with that of a cow—an origin myth explaining the cow-horn headdress that Isis wears. Isis' maternal aspect extended to other deities as well. The "Coffin Texts" from the Middle Kingdom (c. 2055–1650 BCE) say the Four Sons of Horus, funerary deities who were thought to protect the internal organs of the deceased, were the offspring of Isis and the elder form of Horus. In the same era, Horus was syncretized with the fertility god Min, so Isis was re..
  2. Title: Wikiwand: Sitre
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Sitre;
    Note: Sitre ("Daughter of Re") or Tia-Sitre, was the Great Royal Wife of Pharaoh Ramesses I of Egypt and mother of Seti I. Biography There is some debate around the identity of Ramesses' wife and Seti's mother. Sitre is shown together with Ramesses I and Seti in Seti's Abydos temple where she is called the King's Mother. She is called the King's Great Wife both in Sety's temple and in Seti's tomb (where one would expect her to be mentioned as King's Mother). However, Sitre's tomb, which can stylistically be dated to this period, mentions its owner as a King's Mother. The "Year 400 Stela," found in Tanis and dated to the reign of Sitre's grandson Ramesses II describes Seti as the son of Paramessu (the name of Ramesses I before he became pharaoh) and Tia. Also, Seti's daughter was named Tia. It can be assumed that Tia and Sitre are the same person and that she altered her name when her husband became pharaoh, just like he changed his name from Paramessu to Ramesses. The fact that one of the daughters of Ramesses II was named Tia-Sitre makes it even more likely. The absence of the title "King's Daughter" for her indicates that Sitre was of non-royal descent. She did hold a large number of titles. She was a Hereditary Princess ("iryt-p`t"), a Great King’s Mother ("mwt-niswt-wrt"), also described as a God’s Mother ("mwt-ntr"). Her queenly titles included Lady of The Two Lands ("nbt-t3wy"), King’s Wife ("hmt-nisw"), Great King’s Wife, his beloved ("hmt-niswt-wrt meryt.f") and Mistress of Upper and Lower Egypt ("hnwt-Shm’w-mhw"). She also held the title of God’s Wife ("hmt-ntr"). Tomb QV38 She was buried in a tomb in the Valley of the Queens QV38. The tomb was already described by Karl Richard Lepsius (tomb 13) and John Gardner Wilkinson (tomb 19) The tomb may have been commissioned by her son Seti I. This would be the reason she is called a King's mother in her tomb. The decoration was unfinished, consisting of just line drawings. In Porter and Moss a description is given of the scenes outlined in the tomb. The decorations include images of Imsety, Duamutef, Anubis, Maat, Ir-renef-djesef, Nephthys, Serket, a monkey and two baboons in kiosk. Queen Sitre is further shown seated before a naos. Another scene shows a Lion-headed god, followed by Maat. Further scene include a kiosk containing a cat-headed god and Anubis, Hapi, Qebehsenuef, Horus-Irbakef, Thoth, Isis, Neith, Horus, and a kiosk containing Mut as vulture, a bird-headed god, and full-face god. Two boats are shown, with three gods below.
  3. Title: Wikiwand: Seti I
    Publication: Name: https://www.wikiwand.com/en/Seti_I;
    Note: Menmaatre Seti I (or Sethos I as in Greek) was a pharaoh of the New Kingdom Nineteenth Dynasty of Egypt, the son of Ramesses I and Sitre, and the father of Ramesses II. As with all dates in Ancient Egypt, the actual dates of his reign are unclear, and various historians claim different dates, with 1294 BC to 1279 BC and 1290 BC to 1279 BC being the most commonly used by scholars today. The name "Seti" means "of Set," which indicates that he was consecrated to the god Set (also termed "Sutekh" or "Seth"). As with most pharaohs, Seti had several names. Upon his ascension, he took the prenomen "mn-m3‘t-r‘," usually vocalized as Menmaatre, in Egyptian, which means "Established is the Justice of Re." His better known nomen, or birth name, is transliterated as "sty mry-n-ptḥ" or Sety Merenptah, meaning "Man of Set, beloved of Ptah." Manetho incorrectly considered him to be the founder of the 19th dynasty, and gave him a reign length of 55 years, though no evidence has ever been found for so long a reign. Reign After the enormous social upheavals generated by Akhenaten's religious reform, Horemheb, Ramesses I and Seti I's main priority was to re-establish order in the kingdom and to reaffirm Egypt's sovereignty over Canaan and Syria, which had been compromised by the increasing external pressures from the Hittite state. Seti, with energy and determination, confronted the Hittites several times in battle. Without succeeding in destroying the Hittites as a potential danger to Egypt, he reconquered most of the disputed territories for Egypt and generally concluded his military campaigns with victories. The memory of Seti I's military successes was recorded in some large scenes placed on the front of the temple of Amun, situated in Karnak. A funerary temple for Seti was constructed in what is now known as Qurna (Mortuary Temple of Seti I), on the west bank of the Nile at Thebes while a magnificent temple made of white limestone at Abydos featuring exquisite relief scenes was started by Seti, and later completed by his son. His capital was at Memphis. He was considered a great king by his peers, but his fame has been overshadowed since ancient times by that of his son, Ramesses II. Duration of reign Seti I's reign length was either 11 or 15 full years. Egyptologist Kenneth Kitchen has estimated that it was 15 years, but there are no dates recorded for Seti I after his Year 11 Gebel Barkal stela. As he is otherwise quite well documented in historical records, other scholars suggest that a continuous break in the record for his last four years is unlikely. Peter J. Brand noted that the king personally opened new rock quarries at Aswan to build obelisks and colossal statues in his Year 9. This event is commemorated on two rock stelas in Aswan. However, most of Seti's obelisks and statues — such as the Flaminian and Luxor obelisks were only partly finished or decorated by the time of his death since they were completed early under his son's reign based on epigraphic evidence. (they bore the early form of Ramesses II's royal prenomen: "Usermaatre") Ramesses II used the prenomen "Usermaatre" to refer to himself in his first year and did not adopt the final form of his royal title--"Usermaatre Setepenre"--until late into his second year. Brand aptly notes that this evidence calls into question the idea of a 15 Year reign for Seti I and suggests that "Seti died after a ten to eleven year reign" because only two years would have passed between the opening of the Rock Quarries and the partial completion and decoration of these monuments. This explanation conforms better with the evidence of the unfinished state of Seti I's monuments and the fact that Ramesses II had to complete the decorations on "many of his father's unfinished monuments, including the southern half of the Great Hypostyle Hall at Karnak and portions of his father's temples at Gurnah and Abydos" during the very first Year of his own reign. Critically, Brand notes that the larger of the two Aswan rock stelas states that Seti I "has ordered the commissioning of multitudinous works for the making of very great obelisks and great and wondrous statues (i.e. colossi) in the name of His Majesty, L.P.H. He made great barges for transporting them, and ships crews to match them for ferrying them from the quarry." (KRI 74:12-14) However, despite this promise, Brand stresses that there are few obelisks and apparently no colossi inscribed for Seti. Ramesses II, however, was able to complete the two obelisks and four seated colossi from Luxor within the first years of his reign, the two obelisks in particular being partly inscribed before he adopted the final form of his prenomen sometime in [his] year two. This state of affairs strongly implies that Seti died after ten to eleven years. Had he ruled on until his fourteenth or fifteenth year, then surely more of the obelisks and colossi he commissioned in [his] year nine would have been completed, in particular those from Luxor. If he in fact died after little more than a decade on the throne, however, then at most two years would have elapsed since the Aswan quarries were opened in year nine, and only a fraction of the great monoliths would have been complete and inscribed at his death, with others just emerging from the quarries so that Ramesses would be able to decorate them shortly after his accession. ... It now seems clear that a long, fourteen-to fifteen-year reign for Seti I can be rejected for lack of evidence. Rather, a tenure of ten or more likely probably eleven, years appears the most likely scenario. The German Egyptologist Jürgen von Beckerath also accepts that Seti I's reign lasted only 11 Years. Seti's highest known date is Year 11, IV Shemu day 12 or 13 on a sandstone stela from Gebel Barkal but he would have briefly survived for 2 to 3 days into his Year 12 before dying based on the date of Ramesses II's rise to power. Seti I's accession date has been determined by Wolfgang Helck to be III Shemu day 24, which is very close to Ramesses II's known accession date of III Shemu day 27. In 2011, Jacobus van Dijk questioned the "Year 11" stated on the Gebel Barkal stela. This monument is quite badly preserved but still depicts Seti I in erect posture, which is the only case occurring since his Year 4 when he started to be depicted in a stooping posture on his stelae. Furthermore, the glyphs "I ∩" representing the 11 are damaged in the upper part and may just as well be "I I I" instead. Subsequently, Van Dijk proposed that the Gebel Barkal stela is dated to Year 3 of Seti I, and that Seti's highest date more likely is Year 9 as suggested by the wine jars found in his tomb. In a 2012 paper, David Aston analyzed the wine jars and came to the same conclusion since no wine labels higher than his 8th regnal year were found in his tomb. Seti's military campaigns Seti I fought a series of wars in western Asia, Libya and Nubia in the first decade of his reign. The main source for Seti’s military activities are his battle scenes on the north exterior wall of the Karnak Hypostyle Hall, along with several royal stelas with inscriptions mentioning battles in Canaan and Nubia. In his first regnal year, he led his armies along the "Horus Military road," the coastal road that led from the Egyptian city of Tjaru (Zarw/Sile) in the northeast corner of the Egyptian Nile Delta along the northern coast of the Sinai peninsula ending in the town of "Canaan" in the modern Gaza strip. The Ways of Horus consisted of a series of military forts, each with a well, that are depicted in detail in the king’s war scenes on the north wall of the Karnak Hypostyle Hall. While crossing the Sinai, the king’s army fought local Bedouins called the Shasu. In Canaan, he received the tribute of some of the city states he visited. Others, including Beth-Shan and Yenoam, had to be captured but were easily defeated. The attack on Yenoam is illustrated in his war scenes, while other battles, such as the defeat of Beth-Shan, were not shown because the king himself did not participate, sending a division of his army instead. The year one campaign continued into Lebanon where the king received the submission of its chiefs who were compelled to cut down valuable cedar wood themselves as tribute. At some unknown point in his reign, Seti I defeated Libyan tribesmen who had invaded Egypt's western border. Although defeated, the Libyans would pose an ever-increasing threat to Egypt during the reigns of Merenptah and Ramesses III. The Egyptian army also put down a minor "rebellion" in Nubia in the 8th year of Seti I. Seti himself did not participate in it although his crown prince, the future Ramesses II, may have. Capture of Kadesh The greatest achievement of Seti I's foreign policy was the capture of the Syrian town of Kadesh and neighboring territory of Amurru from the Hittite Empire. Egypt had not held Kadesh since the time of Akhenaten. Tutankhamun and Horemheb had failed to recapture the city from the Hittites. Seti I was successful in defeating a Hittite army that tried to defend the town. He entered the city in triumph together with his son Ramesses II and erected a victory stela at the site. Kadesh, however, soon reverted to Hittite control because the Egyptians did not or could not maintain a permanent military occupation of Kadesh and Amurru which were close to the Hittite homelands. It is unlikely that Seti I made a peace treaty with the Hittites or voluntarily returned Kadesh and Amurru to them but he may have reached an informal understanding with the Hittite king Muwatalli on the precise boundaries of the Egyptian and Hittite Empires. Five years after Seti I's death, however, his son Ramesses II resumed hostilities and made a failed attempt to recapture Kadesh. Kadesh was henceforth effectively held by the Hittites even though Ramesses temporarily occupied the city in his 8th year....
  4. Title: Find a Grave: Queen Sitre
    Publication: Name: https://www.findagrave.com/memorial/14110532/queen-sitre;
    Note: BIRTH unknown DEATH unknown BURIAL Valley of the Queens Luxor, El Loʾṣor, Egypt PLOT QV38 MEMORIAL ID 14110532 Egyptian Royalty. The Great Royal Wife and the Lady of Two Lands under Ramses I, widely regarded as the founder of the 19th Dynasty. She was the mother of his heir, Seti I. Because of Ramses' brief two year reign, little is known of him or his queen. Sitre's tomb did set a new precedent by being situated in the Valley of the Queens on the West Bank rather than in a secondary chamber in the pharaoh's tomb. Her tomb, however, was unfinished. Only a few paintings decorated the walls of the first chamber. Bio by: Iola Family Members Spouse Photo Ramses I Children Photo Seti I
  5. Title: Wikiwand: Ramesses I
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Ramesses_I;
    Note: Menpehtyre Ramesses I (or Ramses) was the founding pharaoh of ancient Egypt's 19th dynasty. The dates for his short reign are not completely known but the time line of late 1292–1290 BC is frequently cited as well as 1295–1294 BC. While Ramesses I was the founder of the 19th dynasty, his brief reign mainly serves to mark the transition between the reign of Horemheb, who had stabilized Egypt in the late 18th dynasty, and the rule of the powerful pharaohs of his own dynasty, in particular his son Seti I, and grandson Ramesses II, who would bring Egypt to the height of its imperial power. Origins Originally called Pa-ra-mes-su, Ramesses I was of non-royal birth, being born into a noble military family from the Nile delta region, perhaps near the former Hyksos capital of Avaris. He was a son of a troop commander called Seti. His uncle Khaemwaset, an army officer, married Tamwadjesy, the matron of the Harem of Amun, who was a relative of Huy, the viceroy of Kush, an important state post. This shows the high status of Ramesses' family. Ramesses I found favor with Horemheb, the last pharaoh of the tumultuous Eighteenth dynasty, who appointed the former as his Vizier. Ramesses also served as the High Priest of Set – as such, he would have played an important role in the restoration of the old religion following the Amarna heresy of a generation earlier, under Akhenaten. Horemheb himself had been a nobleman from outside the immediate royal family, who rose through the ranks of the Egyptian army to serve as the royal adviser to Tutankhamun and Ay and, ultimately, Pharaoh. Since Horemheb had no surviving children, he ultimately chose Ramesses to be his heir in the final years of his reign presumably because Ramesses I was both an able administrator and had a son (Seti I) and a grandson (the future Ramesses II) to succeed him and thus avoid any succession difficulties. Upon his accession, Ramesses assumed a "prenomen," or royal name. When transliterated, the name is "mn-pḥty-rʿ," which usually is interpreted as Menpehtyre, meaning "Established by the strength of Ra." However, he is better known by his "nomen," or personal name. This is transliterated as "rʿ-ms-sw," and is usually realized as Ramessu or Ramesses, meaning "Ra bore him." Already an old man when he was crowned, Ramesses appointed his son, the later pharaoh Seti I, to serve as the Crown Prince and chosen successor. Seti was charged with undertaking several military operations during this time–in particular, an attempt to recoup some of Egypt's lost possessions in Syria. Ramesses appears to have taken charge of domestic matters: most memorably, he completed the second pylon at Karnak Temple, begun under Horemheb. Death Ramesses I enjoyed a very brief reign, as evidenced by the general paucity of contemporary monuments mentioning him: the king had little time to build any major buildings in his reign and was hurriedly buried in a small and hastily finished tomb. The Egyptian priest Manetho assigns him a reign of 16 months, but this pharaoh certainly ruled Egypt for a minimum of 17 months based on his highest known date which is a Year 2 II Peret day 20 (Louvre C57) stela which ordered the provision of new endowments of food and priests for the temple of Ptah within the Egyptian fortress of Buhen. Jürgen von Beckerath observes that Ramesses I died just 5 months later—in June 1290 BC—since his son Seti I succeeded to power on III Shemu day 24. Ramesses I's only known action was to order the provision of endowments for the aforementioned Nubian temple at Buhen and "the construction of a chapel and a temple (which was to be finished by his son) at Abydos." The aged Ramesses was buried in the Valley of the Kings. His tomb, discovered by Giovanni Belzoni in 1817 and designated KV16, is small in size and gives the impression of having been completed with haste. Joyce Tyldesley states that Ramesses I's tomb consisted of a single corridor and one unfinished room whose "walls, after a hurried coat of plaster, were painted to show the king with his gods, with Osiris allowed a prominent position. The red granite sarcophagus too was painted rather than carved with inscriptions which, due to their hasty preparation, included a number of unfortunate errors." Seti I, his son and successor, later built a small chapel with fine reliefs in memory of his deceased father Ramesses I at Abydos. In 1911, John Pierpont Morgan donated several exquisite reliefs from this chapel to the Metropolitan Museum of Art in New York. Rediscovery and repatriation A mummy currently believed to be that of Ramesses I was stolen from Egypt and displayed in a private Canadian museum for many years before being repatriated. The mummy's identity cannot be conclusively determined, but is most likely to be that of Ramesses I based on CT scans, X-rays, skull measurements and radio-carbon dating tests by researchers at Emory University, as well as aesthetic interpretations of family resemblance. Moreover, the mummy's arms were found crossed high across his chest which was a position reserved solely for Egyptian royalty until 600 BC. The mummy had been stolen by the Abu-Rassul family of grave robbers and brought to North America around 1860 by Dr. James Douglas. It was then placed in the Niagara Museum and Daredevil Hall of Fame in Niagara Falls Ontario, Canada. The mummy remained there, its identity unknown, next to other curiosities and so-called freaks of nature for more than 130 years. When the owner of the museum decided to sell his property, Canadian businessman William Jamieson purchased the contents of the museum and, with the help of Canadian Egyptologist Gayle Gibson, identified their great value. In 1999, Jamieson sold the Egyptian artifacts in the collection, including the various mummies, to the Michael C. Carlos Museum at Emory University in Atlanta, Georgia for US $2 million. The mummy was returned to Egypt on October 24, 2003 with full official honors and is on display at the Luxor Museum. In popular culture The 1956 motion picture "The Ten Commandments," directed by Cecil B. DeMille, depicts Ramesses I (portrayed by Ian Keith) as the pharaoh who orders the elimination of the first-born of every Hebrew slave family in Egypt, leading to the scenario of future prophet Moses being sheltered by Bithiah, who in the film is said to be the daughter of Ramesses I and sister of Seti I. In the 2000 animated musical film 'Joseph: King of Dreams,' by DreamWorks Animation, Ramesses I is depicted as the pharaoh who has his dreams interpreted by Joseph and who appoints Joseph to the office of Vizier when his foresight and administrative skills prevent Egypt from being ruined by famine.
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