OSORKON II, MESHWESH RULER OF THE DELTA
- Heru
- Apr 10
- 6 min read
Osorkon II was Meshwesh Pharaoh of the 22nd Dynasty, a family of Libyan descent who ruled during the fragmentation of the 3rd intermitered period. His reign was characterized by his focus on reinforcing the legitimacy of his rule and authority through religious and political means, often aligning himself with the divine through representations in art and temple inscriptions. Documented instances show that Osorkon II, a pharaoh of the 22nd Dynasty, often usurped earlier Kemetian artifacts by inscribing his name over those of previous rulers, particularly from the New Kingdom. In temples like Bubastis and Tanis, he appropriated monuments, statues, and stelae originally dedicated to earlier pharaohs, a tactic used to legitimize his reign by aligning himself with the grandeur of Kemet's past.
His dynasty, of Libyan origin, rose to power during a fragmented period, and used their control over temple priesthoods and regional strongholds to amass wealth. High-ranking members of the royal family held dual roles as military and religious leaders, channeling temple revenues and tribute into their own hands. This blending of sacred and secular authority allowed the dynasty to concentrate immense economic power, often at the expense of broader state cohesion, as temple treasuries became personal fiefdoms for royal elites.
One well-documented instance of usurpation by Osorkon II involves the Temple of Amun at Bubastis (Tell Basta), his primary cult center. During his reign, Osorkon II added reliefs and inscriptions that were carved over or alongside earlier works, including those dating back to the New Kingdom. Specifically, archaeologists have found that he reused blocks bearing the names of Ramesses II and other earlier kings, often erasing the original cartouches to insert his own. In some cases, statues and architectural elements originally belonging to Thutmose III and Amenhotep III were also repurposed during his building projects, either through direct erasure or strategic placement that gave Osorkon II visual and symbolic dominance.
In Tanis, where Osorkon II and his dynasty had strong political and religious influence, there are numerous examples of sphinxes, obelisks, and statues originally inscribed for Ramesses II, which were reinscribed or appropriated by the 22nd Dynasty kings, including Osorkon II. These acts were not isolated vandalism but calculated political moves — tools of dynastic propaganda meant to establish continuity with Kemet's golden age and bolster the legitimacy of Libyan-descended rulers in the eyes of the Kemetian priesthood and populace.
It is important to note that Lower Kemet—particularly the city of Tanis during the Third Intermediate Period—had become heavily shaped by the third and final major incursion, itself the culmination of thousands of years of successive invasions, migrations, and foreign settlements during and between the Intermediate Periods. This influx led to significant foreign admixture, political fragmentation, and a decline in the centralized power of classical Nile Valley civilization and the Native Pharaonic Kingship. In response, the Kushites from the south—descendants of ancient Nubian and Nile Valley traditions—rose to intervene. Under the leadership of kings such as Piye (also known as Piankhi), they launched military campaigns not to conquer, but to restore. Piye famously recorded his victory in the 'Victory Stela' of Piye, which documents his campaign against the fragmented rulers of Lower Egypt, whom he defeated and compelled to submit, reaffirming the principles of Maat and divine kingship.
Piye and his successors, particularly Shabaka and Taharqa, re-established the ideological framework of the Old and Middle Kingdoms, reviving traditional religious practices centered around Amun-Ra and restoring the authority of the pharaoh as both divine and temporal ruler. Shabaka, for instance, preserved the ancient Memphite Theology by commissioning the Shabaka Stone, a philosophical text that connected his reign to the cosmic order of creation. Meanwhile, Taharqa, one of the most prolific builders of the 25th Dynasty, initiated massive temple-building projects across Egypt and Nubia, including significant expansions to the Temple of Amun at Karnak, construction at Gebel Barkal, and restorations in Memphis and Thebes. Under their rule, Egypt experienced a final renaissance—politically unified, spiritually revitalized, and architecturally ambitious—before the looming threat of Assyrian expansion would challenge this fragile restoration.
Historically, the Nubians of the south—particularly the Medjay—served as the enduring vanguards of Nile Valley civilization. Far from being outsiders, the Medjay were an elite class of desert scouts, warriors, and protectors who had long-standing ties to the pharaonic state. During the First, Second, and Third Intermediate Periods—times marked by political fragmentation, foreign invasions, and internal strife—the pharaohs often called upon the Medjay and other Nubian allies to secure borders, protect sacred sites, and uphold order.
"I sailed north to my victory to drive back the ASIATICS, my courageous Army in front of me like a flame of fire, with the Bowmen of the Medjay upland of our encampment ready to seek out the Asiatics." - Stela of King Kamose, 17th Dynasty.
Their deep spiritual and cultural alignment with traditional Nile Valley values made them not only trusted military assets but also guardians of Maat, the principle of balance and cosmic order. Over time, their role evolved from border enforcers to elite guards and even provincial governors, ultimately culminating in the rise of Kushite kings who carried the torch of restoration and revival when Kemet faltered.
The Triad of Osorkon II pendant bears the cartouche of Osorkon II seated King Osorkon portrayed as Ausar flanked by Heru and Auset. This choice reflects a reemergence in religious focus towards the Ausarian mythos, and an emphasis on old kingdom concepts of kingship. By depicting himself alongside Ausar, the Netjer of the afterlife and resurrection, Osorkon II aligned his reign with themes of renewal and immortality, suggesting that his authority was divinely sanctioned and that he was a harbinger of order and stability in a time marked by fragmentation and decline.
The exquisite “Triad of King Osorkon II”, was crafted from gold, lapis lazuli, and red glass. This triad features three prominent deities from ancient Kemetian mythology, Ausar, Auset, and Heru. Auset, positioned on the left, is depicted as the great mother goddess, with cow horns symbolizing birth and motherhood, attributes of Het-Heru and the nourishment and life-giving solar disc of Ra. On the right, Heru is illustrated with the head of a falcon and is wearing the Pschent, the double crown of Upper and Lower Kemet, representing his roles as the god of heaven, war, and hunting, and as the son of Ausar and Auset. In the center, Osorkon is portrayed as Ausar with a shroud and the Atef crown, embodying resurrection, vegetation, and fertility, as well as serving as the father of Heru and husband to Auset. He is depicted seated on a quadrangular lapis lazuli pillar, along with the hieroglyphic inscription that includes the cartouche of Pharaoh Osorkon II.
The collective representation of these three deities is recognized as the 'Osirian Triad,' which symbolizes the interconnected themes of life, death, and resurrection, embodied by the deities Ausar, Auset, and Heru. These deities represent the cyclical nature of existence and the hope for immortality: Ausar stands for resurrection and fertility, Auset embodies motherhood and protection, while Heru represents divine kingship and the struggle against chaos. This triad illustrated the vital relationship between these concepts in ancient Egyptian theology, all of which were central to the pharaoh’s role in maintaining order and harmony in the world.
Osorkon II strategically aligned himself with the powerful symbolism of the Osirian triad to bolster his claim to the throne. By presenting himself in the company of these deities, he not only emphasized his divine right to rule but also associated his reign with the eternal cycles of life and rebirth. As Heru represented divine kingship, Osorkon II sought to depict himself as the legitimate successor to the divine line of kingship, one who could restore order and stability to Kemet. The connection to Ausar and Auset further allowed him to align his rule with the promises of fertility, protection, and resurrection, implying that his kingship was the source of Kemet’s renewal and survival.
In this way, Osorkon II employed the power of religious concepts to legitimize his reign and present himself as the true guardian of Kemet’s divine order, hoping to gain acceptance from both the priesthood and the people of Kemet. This legitimacy, however, was being challenged by King Piankhi, a Kushite King of Napata and the following 23rd and 24th Dynasties would face insurmountable odds as Kemet became further fractured. The Kushite King Piankhi would soon challenge the legitimacy of the Meshwesh rulers while King Esarhaddon would threaten their sovereignty with the strength of the Neo-Assyrian war machine behind him.
For more information on the battle between the Libyan and Kushite Dynasty follow this link below.
THE GREAT UNIFIER KING PIYE OF THE 25TH DYNASTY: https://www.knowthyselfinstitute.com/post/the-great-unifier-king-piye-of-the-25th-dynasty
Artwork created by Ramomar NY
Know Thyself Merch:
"I have not spoken angrily or arrogantly. I have not cursed anyone in thought, word or deeds." ~35th & 36th Principals of Ma'at
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