Hatshepsut Research Paper
A) In what ways did Hatshepsut portray herself as a male pharaoh?
While the concept of a female ruler as a Queen Regent or Co- regent was not foreign to New Kingdom practices there was no provision for a female pharaoh in Egyptian tradition. Hatshepsut’s portrayal as male was unprecedented. ‘After Hatshepsut regency for about seven years the political situation apparently changed and a bomb shell exploded’ . Hatshepsut dressed herself in the clothes of a man, put on the false beard that pharaohs traditionally wore and proclaimed her self ‘king of Egypt’. Hatshepsut portrayed her self as male not only in her physical appearance. But also in her Royal title, inscriptions and in monuments.
At first during her image transformation, she was depicted with feminine facial features and a slender waist. Later she was fitted with accessories of king including a nemes headdress and symbols of Egypt’s enemies inscribed beneath feet much like the seated limestone statue from Deir el Bahri. After her image included full kingly regalia. This included the image ‘wearing shendyet kilt, Nemes headdress, false beard, formal standing pose, kneeling before the gods, making …show more content…
offerings, depicted as a sphinx and depicted as Osiris’ e.g. red granite sphinx from Deir el Bahri. Hatshepsut’s image and titles had to be adopted to suit those of a male since a female king was unheard of which is seen in representations of her. Scribes used masculine and feminine pronouns like he/she, and masculine and feminine titles like ‘her majesty and King Maat-ka-re’ as they couldn’t decide whether she was female or male. Titles including ‘king of upper and lower Egypt’ and ‘mighty of kas’ gave Hatshepsut a more masculine image, where over time she gained a more kingly identity. Hatshepsut strived to be remembered as a strong male pharaoh that continued to rule Egypt through prosperity.
Hatshepsut’s titles altered over time to reflect her changing status and increasing power. Her full titulary as king was known as the five great names. Two of these names were inclosed in cartouches when inscribed. These were her throne name maat-ka-re and her personal name Khnemet-Amun-hatshepsut. When she a queen consort, her titles included kings daughter, kings sister, kings great wife and gods wife of Amun while as a regent for Thutmosis III, her titles included king’s daughter, king’s sister, king’s great wife, gods wife of amun and mistress of the two lands. Then when she was king of Egypt, she was Horus: mighty of kas, two ladies: flourishing of years, Horus of gold: divine of diadems, king of upper and lower Egypt, lord of the two lands: maat-ka-re and daughter of re, khnemet-amun-hatsheposut. It is through her many titles change of physical appearance and portrayal on monuments that Hatshepsut strived to be recognised as a male pharaoh.
B) How did Hatshepsut show her devotion to Amun?
Throughout Hatshepsut’s reign she strongly emphasised her close relationship and devotion with the god Amun. According to Lawless, ‘Hatshepsut did more than any other Pharaoh to raise the status of Amun beyond all other gods’ . She achieved this by emphasising her filial relationship with the god, most evident in the divine birth scene in her mortuary temple at Deir El Bahri and through the Oracle, which was later inscribed on the walls of the Red Chapel at Karnak. These pieces of evidence are vital in explaining Hatshepsut’s devotion to Amun. However, the relationship between Hatshepsut and Amun was a reciprocal arrangement as through the glorification of her father she promoted the priesthood and rewarded them for their support towards her legitimacy which led to their growth in wealth and political power during her reign. Hatshepsut’s mortuary temple, also known as Djeser-Djeseru clearly displays propaganda used to justify her claim to the throne and also her devotion to the god Amun. She not only shared this temple with him, the top level being dedicated to the god as Amun’s sanctuary but she also had a detailed relief of her divine birth inscribed on the middle colonnade. This relief tells of how the god Amun came to Hatshepsut’s mother in the guise of Thutmose I doing all “that he desired with her” . The god Khnum then shapes the child and her ka on a potters wheel while Ahmose is led away to give birth. The god Hathor then shows the child to Amun and “his heart was exceedingly pleased” . By placing so much emphasis on this divine conception Hatshepsut further affiliates herself with Amun and according to Tyldesly ‘proves beyond all doubt her right to rule as pharaoh’ . However, the claim of divine birth by kings was not uncommon though Hatshepsut was the first to make a feature of her conception and birth at Deir El Bahri, taking every opportunity to give acknowledgement to her heavenly father. The emphasis on her relationship to Amun at Deir El Bahri is useful in explaining her devotion to the god but even led to the mortuary temple being called “the mansion of Maat-ka-re-amun is the holy of houses” Hatshepsut’s building program, apart from her mortuary temple, focused a great deal on the temple of Amun at Karnak. She ensured that a large amount of wealth flowed into Karnak, which coincidentally was the capital of the priesthood. Soon enough, the temple of Amun became the largest and most affluent institution in Egypt. She also built a great pylon, halls, chapels and four immense obelisks as enduring monuments to her heavenly father and in reward to the priesthood for their support in legitimising her claim to the throne. The Red Chapel is also a useful piece of evidence in explaining Hatshepsut’s devotion to Amun and was also built at Karnak being one of the main monuments built in honor of the god and used as a billboard for propaganda towards her relationship and devotion to Amun. ‘On block 287 an important text is inscribed which was narrated by Hatshepsut herself’ . It describes a religious procession associated with the festival of Amun, which was held at a temple in Luxor sometime during the 2nd year of her regency with Thutmose III. Hatshepsut states that during this ceremony she was given an oracle by the god Amun which announced that Hatshepsut would be the next pharaoh. Oracles to kings were not a new idea, but what was different was that this Oracle set out a course of action, which the king should follow. The inscription goes on to say that it was a “very great oracle in the presence of this good god (an anonymous king) proclaiming for me the kingship of the two lands” . This oracle played an extremely important role in Hatshepsut’s justification to the throne as it singles her out for future leadership. According to Tyldesly ‘an oracle during this time was used as a form of communication between the gods and common people and was developed during the New Kingdom times’ . So, for such a momentous oracle to take place it is possible that was an agreement between Hatshepsut and Hapusoneb, the high priest of Amun as although the Oracle was used to communicate Amuns message, it also needed to be supported and translated by the high priest of the time. This may have been possible as according to Callender ‘Hatshepsut’s title of ‘gods wife of Amun’ gave her considerable influence over the priesthood and her religious position over them may have been reason for their support’ . Hapusoneb was later rewarded for his support with appointments to high offices, gaining various titles such as “over seer of Upper and Lower Egypt”, “over seer of temples” and soon enough, vizier. With this new political power Hapusoneb became Hatshepsut’s most influential supporter as he gained more strength over all other priesthoods in Egypt. The priesthood played a vital role in Hatshepsut’s reign and their relationship is clearly a reciprocal arrangement. Large buildings in Karnak, booty from military campaigns and expeditions, tribute and important political positions all went to the priesthood. In return they supported her in legitimising her claim to the throne, without them Hatshepsut may not have ever been able to become pharaoh. Hatshepsut’s building program at Karnak, her mortuary temple at Deir El Bahri and the oracle which is inscribed on the walls of the Red Chapel emphasise not only her devotion to Amun but also her reciprocal relationship with the priesthood who were vital to her reign as she required their support to claim the role of pharaoh. Hatshepsut’s glorification of Amun was also clearly reciprocal in these cases as she gained a lot from this relationship. She used him to legitimise and justify her claim to the throne to become the first female pharaoh in Egypt. During her reign Hatshepsut attributed everything of importance in her life to the god Amun. Her devotion, even if we see it only as propaganda or repayment to the priesthood, is evident in its extensive depiction across Egypt.
C) What problems did Hatshepsut face as a pharaoh? How did she over come them?
Hatshepsut main problem was promoting her self as the rightful successor to the throne in a patriarchal society. Hatshepsut attempted to justify her rule through what is now seen as religious propaganda. Through emphasizing that she was of pure blood, the daughter of a god and creating a strong connection with the priesthood of Amun, which proclaimed oracles that the god Amun was pleased with her rule and that she was his own daughter. Hatshepsut convinced the highly religious Egyptian society that she was the legitimate pharaoh.
Not only does Hatshepsut claim that she is the heir to her father, Thutmose I, but she also claims that she was the physical daughter of Amun. One the most famous pieces of her propaganda is a myth about her birth. The ‘divine birth’ scenes are shown in a series of relief’s on the middle colonnade at Dier el Bahari. Amun-Re then visits the god Khnum and tells him to fashion a human body for the unborn Hatshepsut. The scenes start with Amun-Ra and an astral version of the unborn Hatshepsut; the gods decide that Queen Ahmose would be a perfect mother for this unborn child. Once this has been decided Amun-Re comes down to Earth and enters Ahmose's chamber. He then assumes the guise of Hatshepsut’s father, Thutmose I, and visits Queen Ahmose as she slept; using his divine breath, he impregnates Ahmose “When he came before her, she rejoiced at the sight of his beauty, his love passed into her limbs.”
Another problem hatshepsut faced as a pharaoh was to uphold the warrior pharaoh image left by her predesessors and to continue expanding Egypts boundries. There is much debate between modern day historians as to how sucessful Hatshepsut was in expanding egypt’s boundries.
Gardiner & Wilson believed no military campaigns were undertaken during her reign because she concentrated more on internal development. Based on fragmented primary evidence she underwent ‘at least four to six campaigns to Nubia early in her co-regency, mopping up opposition in Palestine and Syria, she led a campaign to capture Gaze late in the co-regency and another campaign to Nubia in yr 22’ . Archeological evidence includes a depiction as a sphinx trampling the enemies of Egypt found at Deir el-Bahri, relief scenes on the Karnak obelisk depict her in the Blue War Crown & there are temple scenes featuring her army found on the punt reliefs.
Hatshepsut was able to grow from princess, to regent to queen and pharaoh of Egypt. She referred to herself as the daughter of Amun, to have been part of an immaculate conception and having a God as a father. She was able to solve all her problems by tackling all doubts about her authenticity as a true ruler of the empire
D) With reference to source 1 what do we know about trade during Hatshepsut’s reign?
‘Hatshepsut’s pride was in the internal development of Egypt and the peaceful prosperity of the time’ . However in order to maintain her building programs, providing raw materials and being able to afford rations to pay for the workforce involved, she had to promote trade with foreign lands. Although inscriptions at the tomb of Thutiy and Hatshepsut’s mortuary temple at Deir el Bahri (source2) point to materials brought from the south and the northeast, indicating an expansion in trade during the time, most of the evidence promotes the trading expedition to Punt. Expeditions had already been made to Punt by previous Pharaohs, however no details were left and most of the Land of Punt remained mythical. Hatshepsut therefore took great pride in the expedition, and obviously regarded it as one of her major achievements, recording it at Deir el-Bahri (source 1), opposite the scenes of her divine birth.
The expedition was extremely bold and needed careful organization. A 600-mile journey south on the Red Sea was a great adventure, opening up further trade between Egypt and inner Africa.
The expedition to punt helped to build the economic structure of the Egyptian society; they purchased good such as Ebony, ivory, myrrh saplings, animal skins, gold, and perfumes. ‘Egyptians had to extend the trade outside of Egypt; this forced them to take such expeditions like the one to Punt to build economy and trade’ . This is a major achievement made by Hatshepsut, in regards to the economy; the use of these goods were applied as materials for temples, tombs, furniture and furnishing, which had stimulated the economy. Although the trade between the two sides appears to be satisfactory for both, propaganda on Hatshepsut’s monuments claim that that the items exchanged were tribute equating to a successful military campaign with defeated enemies paying tribute to the victors. Hatshepsut, after recording the items exchanged, dedicates the best of the produce from Punt to Amun “The King himself, King of upper and Lower Egypt, Ramaka takes the good things of Punt, and the valuables of the Divine Land, presenting the gifts of the southern countries, the tributes of the vile Kush, the boxes (of gold and precious stones) of the land of the Negroes to Amun-Ra, the lord of the throne of the two lands”
The trading expeditions could only have been successfully carried out by a prosperous, well-governed country, once more testament to Hatshepsut’s power and contribution as ruler of Egypt.
Hatshepsut’s reign was significant as it highlighted a period of peace and prosperity for Egypt. She re-established the economic base of Egypt after years of the expulsion of the Hyksos and the expansion of Egypt. She added and restored temples to the gods and re-established religious emphasis by doing so. She encouraged agriculture and trade, while the arts, especially in terms of architecture flourished- as evidenced by her funerary temple at Deir el-Bahri and the two obelisks at Karnak.
During her reign, she somehow managed to maintain Egypt’s stability, power and wealth without launching extreme military campaigns and went on to make notable contributions to society.
“Those who shall see my monuments in future years and shall speak of what I have done, Beware, of saying it did not happen nor say it was a boast, but rather say How worthy of her father.” -Hatshepsut
The political and religious significance of the Punt expedition has many factors that have fulfilled the major achievements of The New Kingdom Pharaoh. The religious significance of the Punt Expedition is outlined as a dedication to the god, Amun to maintain support of his priesthood as well as open up peaceful trade in the area. ‘The precious incense resin from the land of Punt were used as a part of religious rituals, these were used in mummification, as medicinal aid and perfumed oils’ .
The political significance of the Punt expedition is ultimately taken into high regards. Hatshepsut is seen as a traditional pharaoh who provides for her people which has extensively made her a successful pharaoh, whereby the achieving support from the society of the two lands in which she ruled.
E) With reference to source 1 and 2 explain the purpose of Hatshepsut’s building programme
The purpose of Hatshepsut’s building program is to show her might as a new kingdom pharaoh, justify her claim to the throne through relief’s, show her devotion and closeness to the god Amun, leave behind a great legacy and record her achievments. Hatshepsut can be identified as a successful innovator who has in which achieved immensely within her ruling of the18th dynasty. Hatshepsut has the greatest achievement as a New Kingdom Pharaoh through building programs that have been conducted in Djeser-djeseru which is currently known as Deir el Bahri (source 2) and the temple of Karnak. It is suggested that Hatshepsut has carried out a building policy that will enable her to achieve the rehabilitation of upper and lower Egypt, after the damages caused by the Hyksos, as Hatshepsut states, “The temple of the mistress of Cusae, which has completely fallen into dissolution… I hallowed it, built a new… Damage will not happen again, for Amun has descreed that my descree remain like mountains.” Such achievements as: the repair of temples, chapels and sanctuaries destroyed or neglected during the domination of the Hyksos; the Temple of Hathor Cusae and the Temple of Thoth at Hermopolis; the construction of Hatshepsut’s temple in Deir el Bahri. Deir el Bahri
Hatshepsut’s building programs are her most prized and notable achievements.
Her biggest accomplishment in this part of her contribution to Egypt being her mortuary temple at Deir el-Bahri, as translated as inscription by the official Thutiy, “…temple of myriads of years; its great doors fashioned of black copper, the inlaid figures of electrum… the house of Amun…its floor wrought with gold and silver” . When Hatshepsut came onto the throne, her building program was more prolific then previous rulers, as Nigel and Helen Strudwick quote “Hatshepsut wanted to stamp her position as king and show her great loyalty to Amun (the great god of Thebes)” which was seen by her building many religious buildings like the red chapel, as well as the Barque Sanctuary at Luxor and restoring the Speos Artemidos
Temple.
According to Gae Callender in her book “Eye of Horus”, ‘Hatshepsut’s wonderful mortuary temple at Deir el Bahri was her greatest architectural achievement and within this temple, recording important moments in her life like the queen’s renowned birth, where Hatshepsut claims her mother Ahmose had been by visited by the god Amun, and he was responsible for Hatshepsut’s conception’ . The lower court of Hatshepsut’s mortuary temple shows her political power, where a damaged relief can be found which shows Hatshepsut in the shape of a sphinx trampling her enemies showing her power. Hatshepsut built a smaller temple near Beni Hasan and on the entrance of the shrine, where the queen’s political achievements were recorded; where A. Gardiner discusses in “Egypt of the Pharaohs” ‘that she was probably to glorify the achievements Hatshepsut had achieved including conquering foreign lands, exploiting the mines in Sinai, reopened roads, rebuilt shrines, and restored the statues of the gods’ . Hatshepsut also claims that her army became richer during her reign, and that punt has overflowed with its riches for her which shows the economic prosperity of her reign. A speech is also inscribed in the temple, where the quote “but have made strong what was decayed. I have risen up what was in pieces from the time when the Asiatics were in Avaris in the delta” showing the great things she has done. She used the temple at Deir el Bahri as a seed for her propaganda that she was the daughter of the god Amun with inscriptions on one of its colonnades and also to celebrate her expedition to Punt on an opposing colonnade. She owes a lot of her building accomplishments to her chief architect Senenmut, who supervised the building of this temple along with other major projects such as her obelisks quarried at Aswan. ‘Two great obelisks, their height 108 cubits; wrought throughout with electrum; which filled the Two lands with their brightness”
She can also be noted for the two tombs constructed for her burial, one for her when she was the queen of Thutmose II and the other for her as a Pharaoh which is the longest tomb in Egypt. Her other important claims include the Red Chapel inside the temple at Karnak built to house the sacred bark.
Apart from building of new projects, Hatshepsut can be noted for an extensive restoration initiative. Her extended reign of peace and prosperity allowed time for this rather active building and restoration program. The Speos Artemidos inscription tells of several of her extensive works into the restoration of all that was destroyed by the Hyksos, an effort to bury a dark chapter in Egypt’s history. It also tells of her restoration of the Speos Artemidos temple itself for ‘her-upon-the-mountain’ which could have been the god Pakhet. ‘The restoration included temples for the gods Hwor, Uni and She and possibly the rebuilding of a great temple for Min’ . Building achievements for Hatshepsut were her major claim in Egyptian history and they were to her as war conquest was to Thutmose III, as Wilson tells us “Her pride was in the internal development of Egypt, his in the external expansion” .
The mortuary temple at Deir el Bahri, however, was the most noted of all her achievements as it is here that the pharaoh honored the god Amun in the greatest form. She dedicated almost the entire temple to this god, as a means of satisfying the priesthood of Amun as well as a place for the legitimisation of her rule. This building is also where Hatshepsut honored the ‘great king’ her father, Thutmose I. It also served as this king’s mortuary temple. This building also holds a large significance as it was used as a statement of her reign and a gift to herself. Breasted states that she made them as monuments to her father, Amun. Some of the reasons for the building of this temple were to emphasise the link between her and the chief cult, may have also believed they entitled her to a permanent and exalted place in the after life, self glorification – to emphasise her power and achievements and to highlight the prosperity and administrative achievements of her reign. But also served as a dedication to Amun, ‘holiest of the holy, a place where she had an opportunity to justify her claims to the throne and advertise her major achievements (with the three reliefs: divine birth; coronation; and punt)’ .On some of the alabaster unguent (lotion) jars found was the inscription: “She made as her monument to her father, Amun… may she live like Re forever”.
The purpose of Hatshepsut’s building program is to emphasise her achievements, justify her rule, worship and make clear her links to Amun as well as leave her legacy as a mighty pharaoh of new kingdom Egypt.
Bibliography
• L.Oakes and L.Gahlin, ‘Ancient Egypt’ Hermes House, London, 2002
• Video-“Hatshepsut: The Queen who would be King”Discovery School, Marcom Projects Pty Ltd, Australia, 2002
• J.Lawless (ed) et.al, “Studies in Ancient Egypt: Periods and Personalities.” Thomas Nelson Australia Pty Ltd. Melbourne, 2000
• D.Hennessy (ed.),“Studies in Ancient Egypt.” Thomas Nelson Australia Pty.Ltd, Melbourne, 1993
• Pamela Bradley, “Ancient Egypt: Reconstructing the past.” Cambridge University Press, Australia 1999
• J.H. Breasted, Ancient Records of Egypt, Vol. 2
• Mary Demovic, Catherine Baker, New Kingdom Egypt, Hatshepsut.
• J. A. Wilson, The Culture if Ancient Egypt, University of Chicago Press, 1951.
• L. Habachi, ‘Two Graffiti at Saleh’, Journal of near eastern studies.
• Shaw (ed), The Oxford History of Ancient Egypt, Oxford University Press, 2000,
• Kitchen, K. A. The Land of Punt, The Archaeology of Africa, Food, Metals and Towns, 1993.
• Harvey, Gill, and Struan Reid. The Usborne Internet-Linked Encyclopedia of Ancient Egypt. London: Usborne Publishing Ltd. 2001
• Kingfisher History Encyclopedia, The. New York: Kingfisher Publications, 1999
• McGraw, Eloise Jarvis. Mara, Daughter of the Nile. New York: Penguin Group, 1981
• Payne, Elizabeth. The Pharaohs of Ancient Egypt. New York: Random House, Inc., 1992
• Thompson, George and Jerry Combee. World History and Cultures, In Christian Perspective. U.S.A.: Penascola Christian College, 2001
• Gae callender, The Eye of Horus: A History of Ancient Egypt, Longman Publishing Group, December 1992
• Alan Gardiner, Egypt of the Pharaohs: An Introduction, USA, Oxford University Press,1966
While the concept of a female ruler as a Queen Regent or Co- regent was not foreign to New Kingdom practices there was no provision for a female pharaoh in Egyptian tradition. Hatshepsut’s portrayal as male was unprecedented. ‘After Hatshepsut regency for about seven years the political situation apparently changed and a bomb shell exploded’ . Hatshepsut dressed herself in the clothes of a man, put on the false beard that pharaohs traditionally wore and proclaimed her self ‘king of Egypt’. Hatshepsut portrayed her self as male not only in her physical appearance. But also in her Royal title, inscriptions and in monuments.
At first during her image transformation, she was depicted with feminine facial features and a slender waist. Later she was fitted with accessories of king including a nemes headdress and symbols of Egypt’s enemies inscribed beneath feet much like the seated limestone statue from Deir el Bahri. After her image included full kingly regalia. This included the image ‘wearing shendyet kilt, Nemes headdress, false beard, formal standing pose, kneeling before the gods, making …show more content…
offerings, depicted as a sphinx and depicted as Osiris’ e.g. red granite sphinx from Deir el Bahri. Hatshepsut’s image and titles had to be adopted to suit those of a male since a female king was unheard of which is seen in representations of her. Scribes used masculine and feminine pronouns like he/she, and masculine and feminine titles like ‘her majesty and King Maat-ka-re’ as they couldn’t decide whether she was female or male. Titles including ‘king of upper and lower Egypt’ and ‘mighty of kas’ gave Hatshepsut a more masculine image, where over time she gained a more kingly identity. Hatshepsut strived to be remembered as a strong male pharaoh that continued to rule Egypt through prosperity.
Hatshepsut’s titles altered over time to reflect her changing status and increasing power. Her full titulary as king was known as the five great names. Two of these names were inclosed in cartouches when inscribed. These were her throne name maat-ka-re and her personal name Khnemet-Amun-hatshepsut. When she a queen consort, her titles included kings daughter, kings sister, kings great wife and gods wife of Amun while as a regent for Thutmosis III, her titles included king’s daughter, king’s sister, king’s great wife, gods wife of amun and mistress of the two lands. Then when she was king of Egypt, she was Horus: mighty of kas, two ladies: flourishing of years, Horus of gold: divine of diadems, king of upper and lower Egypt, lord of the two lands: maat-ka-re and daughter of re, khnemet-amun-hatsheposut. It is through her many titles change of physical appearance and portrayal on monuments that Hatshepsut strived to be recognised as a male pharaoh.
B) How did Hatshepsut show her devotion to Amun?
Throughout Hatshepsut’s reign she strongly emphasised her close relationship and devotion with the god Amun. According to Lawless, ‘Hatshepsut did more than any other Pharaoh to raise the status of Amun beyond all other gods’ . She achieved this by emphasising her filial relationship with the god, most evident in the divine birth scene in her mortuary temple at Deir El Bahri and through the Oracle, which was later inscribed on the walls of the Red Chapel at Karnak. These pieces of evidence are vital in explaining Hatshepsut’s devotion to Amun. However, the relationship between Hatshepsut and Amun was a reciprocal arrangement as through the glorification of her father she promoted the priesthood and rewarded them for their support towards her legitimacy which led to their growth in wealth and political power during her reign. Hatshepsut’s mortuary temple, also known as Djeser-Djeseru clearly displays propaganda used to justify her claim to the throne and also her devotion to the god Amun. She not only shared this temple with him, the top level being dedicated to the god as Amun’s sanctuary but she also had a detailed relief of her divine birth inscribed on the middle colonnade. This relief tells of how the god Amun came to Hatshepsut’s mother in the guise of Thutmose I doing all “that he desired with her” . The god Khnum then shapes the child and her ka on a potters wheel while Ahmose is led away to give birth. The god Hathor then shows the child to Amun and “his heart was exceedingly pleased” . By placing so much emphasis on this divine conception Hatshepsut further affiliates herself with Amun and according to Tyldesly ‘proves beyond all doubt her right to rule as pharaoh’ . However, the claim of divine birth by kings was not uncommon though Hatshepsut was the first to make a feature of her conception and birth at Deir El Bahri, taking every opportunity to give acknowledgement to her heavenly father. The emphasis on her relationship to Amun at Deir El Bahri is useful in explaining her devotion to the god but even led to the mortuary temple being called “the mansion of Maat-ka-re-amun is the holy of houses” Hatshepsut’s building program, apart from her mortuary temple, focused a great deal on the temple of Amun at Karnak. She ensured that a large amount of wealth flowed into Karnak, which coincidentally was the capital of the priesthood. Soon enough, the temple of Amun became the largest and most affluent institution in Egypt. She also built a great pylon, halls, chapels and four immense obelisks as enduring monuments to her heavenly father and in reward to the priesthood for their support in legitimising her claim to the throne. The Red Chapel is also a useful piece of evidence in explaining Hatshepsut’s devotion to Amun and was also built at Karnak being one of the main monuments built in honor of the god and used as a billboard for propaganda towards her relationship and devotion to Amun. ‘On block 287 an important text is inscribed which was narrated by Hatshepsut herself’ . It describes a religious procession associated with the festival of Amun, which was held at a temple in Luxor sometime during the 2nd year of her regency with Thutmose III. Hatshepsut states that during this ceremony she was given an oracle by the god Amun which announced that Hatshepsut would be the next pharaoh. Oracles to kings were not a new idea, but what was different was that this Oracle set out a course of action, which the king should follow. The inscription goes on to say that it was a “very great oracle in the presence of this good god (an anonymous king) proclaiming for me the kingship of the two lands” . This oracle played an extremely important role in Hatshepsut’s justification to the throne as it singles her out for future leadership. According to Tyldesly ‘an oracle during this time was used as a form of communication between the gods and common people and was developed during the New Kingdom times’ . So, for such a momentous oracle to take place it is possible that was an agreement between Hatshepsut and Hapusoneb, the high priest of Amun as although the Oracle was used to communicate Amuns message, it also needed to be supported and translated by the high priest of the time. This may have been possible as according to Callender ‘Hatshepsut’s title of ‘gods wife of Amun’ gave her considerable influence over the priesthood and her religious position over them may have been reason for their support’ . Hapusoneb was later rewarded for his support with appointments to high offices, gaining various titles such as “over seer of Upper and Lower Egypt”, “over seer of temples” and soon enough, vizier. With this new political power Hapusoneb became Hatshepsut’s most influential supporter as he gained more strength over all other priesthoods in Egypt. The priesthood played a vital role in Hatshepsut’s reign and their relationship is clearly a reciprocal arrangement. Large buildings in Karnak, booty from military campaigns and expeditions, tribute and important political positions all went to the priesthood. In return they supported her in legitimising her claim to the throne, without them Hatshepsut may not have ever been able to become pharaoh. Hatshepsut’s building program at Karnak, her mortuary temple at Deir El Bahri and the oracle which is inscribed on the walls of the Red Chapel emphasise not only her devotion to Amun but also her reciprocal relationship with the priesthood who were vital to her reign as she required their support to claim the role of pharaoh. Hatshepsut’s glorification of Amun was also clearly reciprocal in these cases as she gained a lot from this relationship. She used him to legitimise and justify her claim to the throne to become the first female pharaoh in Egypt. During her reign Hatshepsut attributed everything of importance in her life to the god Amun. Her devotion, even if we see it only as propaganda or repayment to the priesthood, is evident in its extensive depiction across Egypt.
C) What problems did Hatshepsut face as a pharaoh? How did she over come them?
Hatshepsut main problem was promoting her self as the rightful successor to the throne in a patriarchal society. Hatshepsut attempted to justify her rule through what is now seen as religious propaganda. Through emphasizing that she was of pure blood, the daughter of a god and creating a strong connection with the priesthood of Amun, which proclaimed oracles that the god Amun was pleased with her rule and that she was his own daughter. Hatshepsut convinced the highly religious Egyptian society that she was the legitimate pharaoh.
Not only does Hatshepsut claim that she is the heir to her father, Thutmose I, but she also claims that she was the physical daughter of Amun. One the most famous pieces of her propaganda is a myth about her birth. The ‘divine birth’ scenes are shown in a series of relief’s on the middle colonnade at Dier el Bahari. Amun-Re then visits the god Khnum and tells him to fashion a human body for the unborn Hatshepsut. The scenes start with Amun-Ra and an astral version of the unborn Hatshepsut; the gods decide that Queen Ahmose would be a perfect mother for this unborn child. Once this has been decided Amun-Re comes down to Earth and enters Ahmose's chamber. He then assumes the guise of Hatshepsut’s father, Thutmose I, and visits Queen Ahmose as she slept; using his divine breath, he impregnates Ahmose “When he came before her, she rejoiced at the sight of his beauty, his love passed into her limbs.”
Another problem hatshepsut faced as a pharaoh was to uphold the warrior pharaoh image left by her predesessors and to continue expanding Egypts boundries. There is much debate between modern day historians as to how sucessful Hatshepsut was in expanding egypt’s boundries.
Gardiner & Wilson believed no military campaigns were undertaken during her reign because she concentrated more on internal development. Based on fragmented primary evidence she underwent ‘at least four to six campaigns to Nubia early in her co-regency, mopping up opposition in Palestine and Syria, she led a campaign to capture Gaze late in the co-regency and another campaign to Nubia in yr 22’ . Archeological evidence includes a depiction as a sphinx trampling the enemies of Egypt found at Deir el-Bahri, relief scenes on the Karnak obelisk depict her in the Blue War Crown & there are temple scenes featuring her army found on the punt reliefs.
Hatshepsut was able to grow from princess, to regent to queen and pharaoh of Egypt. She referred to herself as the daughter of Amun, to have been part of an immaculate conception and having a God as a father. She was able to solve all her problems by tackling all doubts about her authenticity as a true ruler of the empire
D) With reference to source 1 what do we know about trade during Hatshepsut’s reign?
‘Hatshepsut’s pride was in the internal development of Egypt and the peaceful prosperity of the time’ . However in order to maintain her building programs, providing raw materials and being able to afford rations to pay for the workforce involved, she had to promote trade with foreign lands. Although inscriptions at the tomb of Thutiy and Hatshepsut’s mortuary temple at Deir el Bahri (source2) point to materials brought from the south and the northeast, indicating an expansion in trade during the time, most of the evidence promotes the trading expedition to Punt. Expeditions had already been made to Punt by previous Pharaohs, however no details were left and most of the Land of Punt remained mythical. Hatshepsut therefore took great pride in the expedition, and obviously regarded it as one of her major achievements, recording it at Deir el-Bahri (source 1), opposite the scenes of her divine birth.
The expedition was extremely bold and needed careful organization. A 600-mile journey south on the Red Sea was a great adventure, opening up further trade between Egypt and inner Africa.
The expedition to punt helped to build the economic structure of the Egyptian society; they purchased good such as Ebony, ivory, myrrh saplings, animal skins, gold, and perfumes. ‘Egyptians had to extend the trade outside of Egypt; this forced them to take such expeditions like the one to Punt to build economy and trade’ . This is a major achievement made by Hatshepsut, in regards to the economy; the use of these goods were applied as materials for temples, tombs, furniture and furnishing, which had stimulated the economy. Although the trade between the two sides appears to be satisfactory for both, propaganda on Hatshepsut’s monuments claim that that the items exchanged were tribute equating to a successful military campaign with defeated enemies paying tribute to the victors. Hatshepsut, after recording the items exchanged, dedicates the best of the produce from Punt to Amun “The King himself, King of upper and Lower Egypt, Ramaka takes the good things of Punt, and the valuables of the Divine Land, presenting the gifts of the southern countries, the tributes of the vile Kush, the boxes (of gold and precious stones) of the land of the Negroes to Amun-Ra, the lord of the throne of the two lands”
The trading expeditions could only have been successfully carried out by a prosperous, well-governed country, once more testament to Hatshepsut’s power and contribution as ruler of Egypt.
Hatshepsut’s reign was significant as it highlighted a period of peace and prosperity for Egypt. She re-established the economic base of Egypt after years of the expulsion of the Hyksos and the expansion of Egypt. She added and restored temples to the gods and re-established religious emphasis by doing so. She encouraged agriculture and trade, while the arts, especially in terms of architecture flourished- as evidenced by her funerary temple at Deir el-Bahri and the two obelisks at Karnak.
During her reign, she somehow managed to maintain Egypt’s stability, power and wealth without launching extreme military campaigns and went on to make notable contributions to society.
“Those who shall see my monuments in future years and shall speak of what I have done, Beware, of saying it did not happen nor say it was a boast, but rather say How worthy of her father.” -Hatshepsut
The political and religious significance of the Punt expedition has many factors that have fulfilled the major achievements of The New Kingdom Pharaoh. The religious significance of the Punt Expedition is outlined as a dedication to the god, Amun to maintain support of his priesthood as well as open up peaceful trade in the area. ‘The precious incense resin from the land of Punt were used as a part of religious rituals, these were used in mummification, as medicinal aid and perfumed oils’ .
The political significance of the Punt expedition is ultimately taken into high regards. Hatshepsut is seen as a traditional pharaoh who provides for her people which has extensively made her a successful pharaoh, whereby the achieving support from the society of the two lands in which she ruled.
E) With reference to source 1 and 2 explain the purpose of Hatshepsut’s building programme
The purpose of Hatshepsut’s building program is to show her might as a new kingdom pharaoh, justify her claim to the throne through relief’s, show her devotion and closeness to the god Amun, leave behind a great legacy and record her achievments. Hatshepsut can be identified as a successful innovator who has in which achieved immensely within her ruling of the18th dynasty. Hatshepsut has the greatest achievement as a New Kingdom Pharaoh through building programs that have been conducted in Djeser-djeseru which is currently known as Deir el Bahri (source 2) and the temple of Karnak. It is suggested that Hatshepsut has carried out a building policy that will enable her to achieve the rehabilitation of upper and lower Egypt, after the damages caused by the Hyksos, as Hatshepsut states, “The temple of the mistress of Cusae, which has completely fallen into dissolution… I hallowed it, built a new… Damage will not happen again, for Amun has descreed that my descree remain like mountains.” Such achievements as: the repair of temples, chapels and sanctuaries destroyed or neglected during the domination of the Hyksos; the Temple of Hathor Cusae and the Temple of Thoth at Hermopolis; the construction of Hatshepsut’s temple in Deir el Bahri. Deir el Bahri
Hatshepsut’s building programs are her most prized and notable achievements.
Her biggest accomplishment in this part of her contribution to Egypt being her mortuary temple at Deir el-Bahri, as translated as inscription by the official Thutiy, “…temple of myriads of years; its great doors fashioned of black copper, the inlaid figures of electrum… the house of Amun…its floor wrought with gold and silver” . When Hatshepsut came onto the throne, her building program was more prolific then previous rulers, as Nigel and Helen Strudwick quote “Hatshepsut wanted to stamp her position as king and show her great loyalty to Amun (the great god of Thebes)” which was seen by her building many religious buildings like the red chapel, as well as the Barque Sanctuary at Luxor and restoring the Speos Artemidos
Temple.
According to Gae Callender in her book “Eye of Horus”, ‘Hatshepsut’s wonderful mortuary temple at Deir el Bahri was her greatest architectural achievement and within this temple, recording important moments in her life like the queen’s renowned birth, where Hatshepsut claims her mother Ahmose had been by visited by the god Amun, and he was responsible for Hatshepsut’s conception’ . The lower court of Hatshepsut’s mortuary temple shows her political power, where a damaged relief can be found which shows Hatshepsut in the shape of a sphinx trampling her enemies showing her power. Hatshepsut built a smaller temple near Beni Hasan and on the entrance of the shrine, where the queen’s political achievements were recorded; where A. Gardiner discusses in “Egypt of the Pharaohs” ‘that she was probably to glorify the achievements Hatshepsut had achieved including conquering foreign lands, exploiting the mines in Sinai, reopened roads, rebuilt shrines, and restored the statues of the gods’ . Hatshepsut also claims that her army became richer during her reign, and that punt has overflowed with its riches for her which shows the economic prosperity of her reign. A speech is also inscribed in the temple, where the quote “but have made strong what was decayed. I have risen up what was in pieces from the time when the Asiatics were in Avaris in the delta” showing the great things she has done. She used the temple at Deir el Bahri as a seed for her propaganda that she was the daughter of the god Amun with inscriptions on one of its colonnades and also to celebrate her expedition to Punt on an opposing colonnade. She owes a lot of her building accomplishments to her chief architect Senenmut, who supervised the building of this temple along with other major projects such as her obelisks quarried at Aswan. ‘Two great obelisks, their height 108 cubits; wrought throughout with electrum; which filled the Two lands with their brightness”
She can also be noted for the two tombs constructed for her burial, one for her when she was the queen of Thutmose II and the other for her as a Pharaoh which is the longest tomb in Egypt. Her other important claims include the Red Chapel inside the temple at Karnak built to house the sacred bark.
Apart from building of new projects, Hatshepsut can be noted for an extensive restoration initiative. Her extended reign of peace and prosperity allowed time for this rather active building and restoration program. The Speos Artemidos inscription tells of several of her extensive works into the restoration of all that was destroyed by the Hyksos, an effort to bury a dark chapter in Egypt’s history. It also tells of her restoration of the Speos Artemidos temple itself for ‘her-upon-the-mountain’ which could have been the god Pakhet. ‘The restoration included temples for the gods Hwor, Uni and She and possibly the rebuilding of a great temple for Min’ . Building achievements for Hatshepsut were her major claim in Egyptian history and they were to her as war conquest was to Thutmose III, as Wilson tells us “Her pride was in the internal development of Egypt, his in the external expansion” .
The mortuary temple at Deir el Bahri, however, was the most noted of all her achievements as it is here that the pharaoh honored the god Amun in the greatest form. She dedicated almost the entire temple to this god, as a means of satisfying the priesthood of Amun as well as a place for the legitimisation of her rule. This building is also where Hatshepsut honored the ‘great king’ her father, Thutmose I. It also served as this king’s mortuary temple. This building also holds a large significance as it was used as a statement of her reign and a gift to herself. Breasted states that she made them as monuments to her father, Amun. Some of the reasons for the building of this temple were to emphasise the link between her and the chief cult, may have also believed they entitled her to a permanent and exalted place in the after life, self glorification – to emphasise her power and achievements and to highlight the prosperity and administrative achievements of her reign. But also served as a dedication to Amun, ‘holiest of the holy, a place where she had an opportunity to justify her claims to the throne and advertise her major achievements (with the three reliefs: divine birth; coronation; and punt)’ .On some of the alabaster unguent (lotion) jars found was the inscription: “She made as her monument to her father, Amun… may she live like Re forever”.
The purpose of Hatshepsut’s building program is to emphasise her achievements, justify her rule, worship and make clear her links to Amun as well as leave her legacy as a mighty pharaoh of new kingdom Egypt.
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