Hatshepsut Essay Example

time went on, she further embraced her identity as a ruler by striving to be remembered as a strong male pharaoh who brought prosperity to Egypt. Through the course of her reign, Hatshepsut's titles underwent changes to reflect her evolving status and growing power. Known as the five great names, her complete royal titulary included the throne name maat-ka-re and her personal name, both of which were inscribed within cartouches.

Khnemet-Amun-hatshepsut held various titles throughout her life. As a queen consort, she was known as the king's daughter, king's sister, king's great wife, and god's wife of Amun. During her regency for Thutmosis III, her titles expanded to include king's daughter, king's sister, king's great wife, god's wife of Amun, and mistress of the two lands. When she became the sole ruler of Egypt, her titles included 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.

Through her various titles, modifications of physical appearance, and representation on monuments, Hatshepsut aimed to be acknowledged as a male pharaoh. Furthermore, Hatshepsut demonstrated her commitment to Amun by continually highlighting her intimate connection and devotion to the deity. According to Lawless, Hatshepsut's efforts surpassed those of any other pharaoh in elevating the status of Amun above all other gods.

By emphasizing her filial relationship with the god, Hatshepsut showcased her devotion to Amun. This is evident in the divine birth scene in her mortuary temple at Deir El Bahri and in the Oracle, which was later inscribed on the walls of the Red Chapel at

Karnak. These pieces of evidence explain how Hatshepsut's glorification of her father benefitted the priesthood and increased their wealth and political power during her reign.

Hatshepsut’s mortuary temple, known as Djeser-Djeseru, prominently showcases propaganda used to validate her claim to the throne and express her dedication to the god Amun. Not only did she share this temple with Amun, with the highest level serving as his sanctuary, but she also had a detailed relief on the middle colonnade depicting her divine birth. This relief depicts Amun taking the form of Thutmose I and having his way with Hatshepsut's mother, resulting in her conception. Khnum, the god, then molds Hatshepsut and her ka on a potter's wheel, while Ahmose is taken away to give birth.

The child is then shown to Amun by the god Hathor and Amun is greatly pleased. Hatshepsut's emphasis on this divine conception is a way for her to align herself with Amun and assert her right to rule as pharaoh, as stated by Tyldesly. It should be noted that claiming divine birth was not unusual for kings, but Hatshepsut was the first to emphasize her conception and birth at Deir El Bahri, consistently acknowledging her heavenly father.

The focus on Hatshepsut's relationship with Amun at Deir El Bahri helps explain her devotion to the god and led to her mortuary temple being called "the mansion of Maat-ka-re-amun is the holy of houses." In addition to her mortuary temple, Hatshepsut's building program prioritized the temple of Amun at Karnak. She ensured that a significant amount of wealth went into Karnak, which happened to be the capital of the priesthood. As a

result, the temple of Amun became the largest and wealthiest institution in Egypt.

She erected a magnificent pylon, halls, chapels, and four enormous obelisks to honor her divine father and show gratitude to the priesthood for supporting her claim to the throne. The Red Chapel, also built at Karnak, serves as evidence of Hatshepsut’s unwavering devotion to Amun and serves as a form of propaganda to underscore her relationship and dedication to the deity. An important inscription on block 287, narrated by Hatshepsut herself, describes a religious procession associated with the Amun festival held at a temple in Luxor during the second year of her co-regency with Thutmose III. Hatshepsut reveals that during this ceremony, she received an oracle from the god Amun proclaiming her as the next pharaoh. While oracles for kings were not unheard of, this oracle went further by providing a specific course of action for the king to follow.

The inscription states that there was a significant oracle involving a "good god" proclaiming the kingship of the two lands for an anonymous king. This oracle played a crucial role in Hatshepsut's justification for assuming the throne, as it singled her out for future leadership. During this time, oracles were used as a means of communication between the gods and ordinary people and were developed during the New Kingdom era, according to Tyldesly. It is possible that there was an agreement between Hatshepsut and Hapusoneb, the high priest of Amun, for such an important oracle to occur. Although the Oracle was used to communicate Amun's message, it required the support and translation from the high priest at that time. This arrangement might

have been facilitated by Hatshepsut's title of "gods wife of Amun," which granted her considerable influence over the priesthood and potentially gained their support, as mentioned by Callender. Hapusoneb was later rewarded with appointments to high offices and gained titles such as "overseer of Upper and Lower Egypt," "overseer of temples," and eventually vizier.

Hapusoneb gained significant political power and became Hatshepsut's main supporter. He exerted his influence over all other priesthoods in Egypt. The priesthood played a crucial role during Hatshepsut's reign, and their relationship was mutually beneficial. The priesthood received substantial benefits such as large buildings in Karnak, spoils from military campaigns and expeditions, tribute, and important political positions. In return, they supported Hatshepsut in legitimizing her claim to the throne. Without the priesthood, Hatshepsut might not have been able to become the pharaoh.

Hatshepsut's focus on Amun is evident in her various architectural projects, such as her establishment at Karnak, her funerary temple at Deir El Bahri, and the oracle inscriptions in the Red Chapel. These endeavors not only demonstrate her strong devotion to Amun but also highlight her mutual relationship with the priesthood. The priesthood played a crucial role in supporting Hatshepsut's reign as she needed their backing to claim her position as pharaoh. Hatshepsut's glorification of Amun can be seen as reciprocated, as she benefited greatly from this partnership. By aligning herself with Amun, she was able to legitimize and justify her claim to the throne, making history as Egypt's first female pharaoh.

Throughout her reign, Hatshepsut ascribed all significant aspects of her life to the god Amun. Despite some considering her devotion to be mere propaganda or a way

to appease the priesthood, it is prominently depicted throughout Egypt. One may wonder about the obstacles faced by Hatshepsut as a pharaoh and how she managed to overcome them. The main challenge she encountered was establishing herself as the rightful successor to the throne in a patriarchal society. Hatshepsut attempted to legitimize her rule through what is now perceived as religious propaganda. By emphasizing her pure lineage as the daughter of a god and fostering a strong bond with the Amun priesthood, which declared that the god Amun was pleased with her reign and that she was his own child, Hatshepsut persuaded the deeply religious Egyptian society of her legitimacy as pharaoh. Not only did Hatshepsut assert herself as her father, Thutmose I's heir, but she also claimed to be physically born from Amun. One of the most renowned pieces of her propaganda revolves around a myth concerning her birth.

The scenes depicting the 'divine birth' can be seen in a series of reliefs on the middle colonnade at Dier el Bahari. In these reliefs, Amun-Re visits the god Khnum and instructs him to create a human body for the yet-to-be-born Hatshepsut. The scenes begin with Amun-Re and a celestial version of Hatshepsut. The gods determine that Queen Ahmose would be the ideal mother for this unborn child. Once this decision is made, Amun-Re descends to Earth and assumes the appearance of Hatshepsut's father, Thutmose I. He enters Queen Ahmose's chamber and, using his divine breath, impregnates her. When he presented himself before her, she was filled with joy at his beauty, and his love transferred into her body.

Another challenge Hatshepsut faced as pharaoh

was maintaining the image of a warrior pharaoh left by her predecessors and continuing the expansion of Egypt's borders. Modern historians have debated on the extent of Hatshepsut's success in expanding Egypt's boundaries. Some, like Gardiner and Wilson, believe that no military campaigns took place during her reign as she prioritized internal development instead.

The text states that during her co-regency, she embarked on several campaigns to Nubia, with at least four to six of them being confirmed. Additionally, she conducted campaigns in Palestine and Syria, and led one to capture Gaze towards the end of her co-regency. Furthermore, there was another campaign to Nubia in year 22. Archeological evidence includes a depiction of her as a sphinx trampling Egypt's enemies found at Deir el-Bahri. Relief scenes on the Karnak obelisk show her wearing the Blue War Crown. Temple scenes featuring her army can also be seen on the punt reliefs.

Hatshepsut, who grew from princess to regent to queen and pharaoh of Egypt, believed she was the daughter of Amun, conceived immaculately with a god as her father. Despite doubts about her legitimacy, she successfully resolved all the concerns and established herself as a true ruler of the empire. Referring to source 1, we learn that during Hatshepsut's reign, she prioritized the internal development of Egypt and fostered a period of peaceful prosperity.

To maintain her building programs and support the workforce, she needed to promote trade with foreign lands. Inscriptions found at the tomb of Thutiy and Hatshepsut's mortuary temple at Deir el Bahri suggest an increase in trade from the south and northeast regions. However, the majority of evidence highlights the trading

expedition to Punt. Previous pharaohs had also visited Punt, but the details were scarce, leaving much of the Land of Punt as a mythical place.

Hatshepsut took great pride in the expedition to Punt and considered it a major accomplishment. She documented the expedition at Deir el-Bahri, alongside the scenes depicting her divine birth (source 1). The expedition required careful organization and involved a bold 600-mile journey south on the Red Sea. It opened up trade opportunities between Egypt and inner Africa, contributing to the economic structure of Egyptian society. Goods such as Ebony, ivory, myrrh saplings, animal skins, gold, and perfumes were purchased during this important trade endeavor. To enhance their economy and trade, Egyptians had to expand their trading activities outside of Egypt, hence undertaking expeditions like the one to Punt. Hatshepsut's achievement in terms of the economy was significant as these goods were utilized for building temples, tombs, furniture, and furnishing in order to stimulate economic growth. Although both sides seemed satisfied with the trade arrangement, Hatshepsut's monuments propound that the items exchanged were actually tribute, symbolizing a successful military campaign wherein defeated enemies paid tribute to the victors.

Hatshepsut dedicates the best produce from Punt to Amun after recording the items exchanged. “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.” This showcases Hatshepsut's power and contribution as ruler of

Egypt, as only a prosperous, well-governed country could successfully carry out these trading expeditions.

During Hatshepsut's reign, Egypt experienced a period of tranquility and prosperity. She played a crucial role in rebuilding the country's economy after the expulsion of the Hyksos and the expansion of Egypt. Hatshepsut not only constructed new temples for the gods, but also restored existing ones, which helped to reinforce religious practices. Her reign witnessed a boost in agriculture and trade, and the arts, particularly architecture, thrived. This can be seen in her impressive funerary temple at Deir el-Bahri and the two obelisks at Karnak.

Despite not engaging in extensive military campaigns, Hatshepsut successfully upheld Egypt's stability, power, and wealth throughout her reign. She also made significant contributions to society without boasting, as evidenced by her monuments. The Punt expedition holds great importance in both political and religious terms, contributing to the overall accomplishments of the Pharaohs during the New Kingdom era.

The significance of the Punt Expedition extends to both religious and political realms. The expedition was a dedication to the god Amun, aimed at maintaining support for his priesthood and establishing peaceful trade. The precious incense resin from Punt held religious importance and was used in various rituals such as mummification, medicine, and perfumes. Furthermore, the expedition had political implications, as it solidified Hatshepsut's reputation as a benevolent pharaoh who cared for her people. This garnered support from both lands she ruled, contributing to her success as a ruler.

The purpose of Hatshepsut's building program, as seen in source 1 and 2, is to demonstrate her power as a pharaoh of the new kingdom, provide evidence supporting her claim

to the throne through reliefs, display her devotion and connection to the god Amun, leave behind a lasting legacy, and document her accomplishments. Hatshepsut is recognized as a successful leader who achieved great success during her reign in the 18th dynasty.

Hatshepsut's greatest achievement as a New Kingdom Pharaoh is seen through her building programs, specifically in Djeser-djeseru, which is now known as Deir el Bahri, and the temple of Karnak. These programs were carried out with the intention of rehabilitating upper and lower Egypt after the damages caused by the Hyksos. Hatshepsut's building policy involved repairing temples, chapels, and sanctuaries that were destroyed or neglected during the Hyksos domination. Notable achievements include the reconstruction of the Temple of Hathor in Cusae and the Temple of Thoth in Hermopolis, as well as the construction of her own temple in Deir el Bahri. These building programs in Deir el Bahri are considered to be Hatshepsut's most significant accomplishments.

Her most significant achievement in Egypt was her mortuary temple at Deir el-Bahri. An inscription by the official Thutiy translates it as, "...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 ascended to the throne, her building program was more extensive than that of previous rulers. Nigel and Helen Strudwick quote that Hatshepsut wanted to assert her position as king and demonstrate her loyalty to Amun, the great god of Thebes. This was manifested through her construction of numerous religious buildings such as the red chapel, as well as the Barque Sanctuary at Luxor and the restoration

of the Speos Artemidos Temple. In Gae Callender's book "Eye of Horus", it is mentioned that Hatshepsut's mortuary temple at Deir el Bahri was her greatest architectural achievement. Within this temple, important moments in her life were recorded, such as her renowned birth where Hatshepsut claims her mother Ahmose was visited by the god Amun and he was responsible for Hatshepsut's conception.

The lower court of Hatshepsut’s mortuary temple contains a damaged relief depicting Hatshepsut as a sphinx, symbolizing her power as she tramples her enemies. In addition, Hatshepsut constructed a smaller temple near Beni Hasan. The entrance of this shrine served as a record of the queen’s political accomplishments. A. Gardiner, in his work "Egypt of the Pharaohs," suggests that the purpose of this shrine was likely to glorify Hatshepsut's achievements, which encompassed conquering foreign lands, utilizing the Sinai mines, reconstructing roads, renovating shrines, and reinstating the statues of the gods.

Hatshepsut asserts that her army prospered during her reign and that Punt overflowed with wealth under her rule, demonstrating the economic prosperity of her time. Additionally, a speech is recorded in the temple, wherein she declares, "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," highlighting her significant achievements. She utilized the temple at Deir el Bahri to propagate the belief that she was the daughter of the god Amun, incorporating inscriptions on one colonnade and commemorating her expedition to Punt on another.

All of her building accomplishments are attributed to Senenmut, her chief architect. He oversaw the construction of this temple and other major

projects, such as her obelisks quarried at Aswan. The obelisks, measuring 108 cubits in height, were made of electrum and illuminated the Two lands. Additionally, she is known for the construction of two tombs. One was built for her when she was the queen of Thutmose II, and the other, the longest tomb in Egypt, was constructed for her as a Pharaoh. Her other significant achievements include...

The sacred bark was housed inside the Red Chapel in the temple at Karnak. In addition to constructing new projects, Hatshepsut was known for her extensive restoration efforts. Her long reign of peace and prosperity provided ample time for a busy program of building and restoration. The Speos Artemidos inscription recounts her efforts to restore everything that was destroyed by the Hyksos, in an attempt to bury a dark period in Egypt's history. The inscription also mentions her restoration of the Speos Artemidos temple itself, dedicated to the god Pakhet, who was referred to as "her-upon-the-mountain". Other temples restored by Hatshepsut include those dedicated to the gods Hwor, Uni, She, and possibly a grand temple for Min. Hatshepsut's building achievements were her greatest legacy in Egyptian history, similar to Thutmose III's conquests in war. While Thutmose III valued external expansion, Hatshepsut took pride in internal development of Egypt. However, her most famous achievement was the mortuary temple at Deir el Bahri, where she honored the god Amun in his highest form.

She dedicated the majority of the temple to the god Amun in order to appease the priesthood and establish her rule. Additionally, the temple was a place for Hatshepsut to honor her father, Thutmose I, and

serve as his mortuary temple. This building also held great importance as a symbol of her reign and a personal gift to herself. According to Breasted, these monuments were created as a tribute to her father and Amun.

The construction of this temple had several motivations. One of them was to establish a connection between her and the main cult. There may have also been a belief that this would secure her a privileged place in the afterlife. Self-glorification was another reason, as she wanted to highlight her power and accomplishments. Additionally, the temple aimed to showcase the prosperity and administrative achievements of her reign. It also functioned as a dedication to Amun, who was considered the holiest deity. The temple provided her with an opportunity to justify her claims to the throne and publicize her major accomplishments, which included the three reliefs: divine birth, coronation, and punt.