In this article, we will analyze the most prominent aspects of Hatshepsut's reign over twenty years. According to recent studies on her reign, through publications based on a broader perspective, specific aspects of her passage in the history of pharaonic Egypt have been reconstructed. The objective of this article is to get to know the reign of one of the characters who were erased from History in Pharaonic Egypt.
We place ourselves in the Second Intermediate Period. During this period, local power was led by the Hyksos, of foreign origin. Meanwhile, in Thebes, local rulers gained more influence and power, preserved since the fall of Dynasty XII. With the beginning of the New Kingdom, at the foundation of Dynasty XVIII, they became important around mid-16th century BC. Figures such as kings Ahmose and Ahmose-Nefertari, protagonists in the expulsion of the Hyksos and founders of Dynasty XVIII. A crucial aspect of this period is the title of the queen as "Wife of God" as a continuation of the royal lineage (Bedman González, 2003 pp. 91-93).
The successor to both was Amenhotep I, who based his policy on expanding borders. His premature death led to the beginning of the Thutmosids, starting with Tutmosis I himself, whose origins are not entirely clear. He married Princess Ahmose, a direct descendant from the matrilineal line of Ahmose-Nefertari (Padró, 1999, pp. 234-236), legitimizing his position on the throne and being Hatshepsut's own descent, her eldest sister along with two male sons from the royal couple. Due to the absence of surviving males in the marriage between Ahmose and the first Thutmosid, after Tutmosis I died was succeeded by his son born to one of his wives Mutnefer: Tutmosis II.
Hatshepsut obtained the titles of Ahmose-Nefertari by marrying her half-brother Tutmosis II, thus acquiring the important title of "Wife of God" along with others such as "Divine Adoratrice", "Daughter of the King", "Sister of the King", "Great Royal Wife", "Hand of God", and "Great Wife of God" (Bedman González, 1998, p. 5). From this marriage were born two daughters: Neferure and Meritru Hatshepsut. Tutmosis II also disappeared from the throne very early on, possibly due to health issues already mentioned, leaving behind a baby by his wife Isis, who would be the future Tutmosis III.
The third Tutmosis ascended to the throne due to the absence of males in the royal marriage, as had happened with Tutmosis I. This fact led Egypt into a period of instability because of the young age of the third Thutmosid. This was taken advantage of by Hatshepsut herself, who saw an opportunity to exercise power as co-ruler (one of the main reasons that caused her disappearance the well-known damnatio memoriae). For this purpose, the queen used a series of specific tools to legitimize her power as pharaoh during approximately twenty-two years.
Tutmosis I himself could already be aware of Hatshepsut's capabilities for governance. This was added to the fact that Tutmosis II's delicate health was just beginning (Kemp, 1992, p. 254). With the disappearance of Tutmosis I, the support towards Hatshepsut to reign was notable, with the role of royal architect Senenmut standing out, whose support was crucial in her reign. To this must be added the support from the clergy of Amun, whom Hatshepsut granted much power and influence. Despite this, there were figures within the court not aligned with the queen, among them the architect Ineni who was a supporter of Tutmosis III's direct succession as pharaoh; his disappearance led to Senenmut being designated for that role.
The figure of Hatshepsut’s eldest daughter with Tutmosis II took much prominence: Princess Neferure, who held positions her mother had in her marriage with Tutmosis II. This importance and position are reflected in one of the stelae from the Red Chapel at Karnak, dating to year seven of Hatshepsut's reign (Bolshakov 2014, pp. 5-10), and on the third terrace of the "Djeser-Djeseru", represented offering important positions and tributes to Amun.
At this point, it is possible that Hatshepsut herself planned succession for Neferure as legitimate heir, sidelining Tutmosis III from the throne. In any case, these plans were thwarted, since after year XVIII of Hatshepsut's reign figures such as Senenmut and Neferure disappeared from stelae dating to later years, and up until now, the cause of their disappearance remains unknown.
It is also worth mentioning the figure of the vizier Hapuseneb as a high official and supporter of the queen. This character stood out for his help in legitimizing Hatshepsut through the divine marriage, depicted in her "Temple of Millions of Years" at Deir-el-Bahari. In this episode, the queen, as part of her sovereign status, reclaimed her reign by virtue of kinship with the god Amun, giving rise to her divine origin. This episode is found on the second northern terrace of the temple and is the first evidence of how a ruler of Egypt will inscribe their divine origin in their mortuary temple.
The use of pharaonic titulature was part of the queen's legitimization as pharaoh. At the moment of her coronation, she was granted titles according to royal protocol, among them the most well-known being "Maatkara Hatshepsut", referring to Maat and her status as "Daughter of Amun" (Robins, 1999, pp. 108-109). Also noteworthy is the title “Favorita of the Two Ladies”, alluding to the goddesses of Upper (Wadjet) and Lower Egypt (Nebet), and the "Powerful in Spirits” (Useret-Kau) (Bedman González & Martín Valentín, 2009, pp. 177).
Crowned Hatshepsut, the iconography bears witness to her reign, as from year seven she began being represented with a beard and rougher attributes along with the crown of Upper and Lower Egypt. Until this mentioned seventh year, she had been depicted wearing the nemes headdress and feminine attributes, thus adapting through iconography to the political situation with a gradual change in statuary and imagery.
The journey to Punt is a significant milestone in Hatshepsut's reign and it can be found engraved on the walls of the second terrace of the Djeser Djeseru. It is the journey to Punt that, so far, has come down best documented; however, it was not the only one, as King Sahure also made a trip there in Dynasty V (Padró, 1999, p. 71). This journey could have been very significant for the queen, since from the southeast came the tutelary deity of Thebes: the god Amun, who, related to Hatshepsut's divine origin, could have a symbolic divine component in addition to the commercial and political objectives of the expedition.
Conclusions
Instability within the court and the lack of male heirs at the time of ascending to the throne made Hatshepsut hold the position of queen-pharaoh, taking advantage of this rise to sideline Tutmosis III from power during the first years of his reign while acting as regent but exercising active power.
It is important to note that Hatshepsut was not the only queen pharaoh; however she was the one who held the position for the longest time on Egypt's throne, since before her, this role was occupied by Nitocris in Dynasty VI and Sobekneferu in XII, while after her at the end of Dynasty XIX it was Tausert.
As a ruler of Dynasty XVIII, Hatshepsut carried out a series of internal policies and constructions; these last until today, such as her temple at Deir-el-Bahari or those attributed to her reign in Karnak, including Pylon VII.
This article is but a small part of the information that archaeological and Egyptological research has contributed to the rediscovery of this enigmatic pharaoh, whose memory was erased from history but resurrected thanks to Egyptology and the desire to expand the scope in researching female figures.
Bibliography
Bedman González, T. (1998). The origin of Royal Wives in Dynasty XVIII and their connection with the title of Wife of God. Boletín de la asociación española de Egiptología, 8, 51-58.
Bedman González, T. (2003) Queens of Egypt: The Secret of Power. Oberon
Bedman González, T. and Martín Valentín J.F. (2009). Hatshepsut, from Queen to Pharaoh of Egypt. La esfera de los Libros.
Bolshakov, V.A. (2014). The King's Daughter Neferura: Potential Heiress of Hatshepsut? Chronique d'Egypte, 89, 248-268.
Kemp, B.J. (1992). The Ancient Egyptians: Anatomy of a Civilization. 1992
Padró J. (1999). A History of Pharaonic Egypt. AlianzaRobins G. (1999). "The names of Hatshepsut as King". The Journal of Egyptian Archaeology, 85, 103-112
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