Hatshepsut

Hatshepsut's legacy is oftentimes dominated by a debate regarding the extent of whether her reign challenged or upheld the patriarchy. On one hand, Hatshepsut was an innovator. She managed to rule as regent for a son who was not her own, defying the system which had previously only allowed direct mothers to rule on behalf of their biological sons. Moreover, she used this regency to manufacture her female kingship, constructing extensive temples to celebrate her reign, thereby forcing the public to grow accustomed to seeing a woman in such a powerful role. This ensured that when the oracle declared her king, the Egyptian public readily accepted her status.[21] All the while, she did so while feigning a lack of ambition and cunning, thus ensuring that she would not alienate potential supporters.

However, Hatshepsut was not an innovator in other respects, and arguably was placed in power by males to further their own wealth. She gained power during a time when Egypt had recently amassed extensive wealth, implying that she was placed in power by Egyptian elites due to her record as successful in various domains - as High Priestess or as a placeholder serving for her father Thutmose I in Thebes while he was away on military campaigns. This record of success made such elites confident that she could handle Egyptian wealth and trade, capitalizing on Egypt's moment of prosperity. Indeed, historian Kara Cooney describes Hatshepsut as "the only woman to have ever taken power as king in ancient Egypt during a time of prosperity and expansion."[21]

Hatshepsut re-established the trade networks that had been disrupted during the Hyksos occupation of Egypt during the Second Intermediate Period, thereby building the wealth of the Eighteenth Dynasty. She oversaw the preparations and funding for a mission to the Land of Punt. This trading expedition to Punt was during the ninth year of Hatshepsut's reign. It set out in her name with five ships, each measuring 70 feet (21 m) long, bearing several sails and accommodating 210 men that included sailors and 30 rowers. Many trade goods were bought in Punt, notably frankincense and myrrh.

Hatshepsut's delegation returned from Punt bearing 31 live myrrh trees, the roots of which were carefully kept in baskets for the duration of the voyage. This was the first recorded attempt to transplant foreign trees. It is reported that Hatshepsut had these trees planted in the courts of her mortuary temple complex. Egyptians also returned with a number of other gifts from Punt, among which was frankincense.[22] Hatshepsut would grind the charred frankincense into kohl eyeliner. This is the first recorded use of the resin.[23]

Hatshepsut had the expedition commemorated in relief at Deir el-Bahari, which is also famous for its realistic depiction of the Queen of the Land of Punt, Queen Ati.[24] Hatshepsut also sent raiding expeditions to Byblos and the Sinai Peninsula shortly after the Punt expedition. Very little is known about these expeditions. Although many Egyptologists have claimed that her foreign policy was mainly peaceful,[24] it's possible that she led military campaigns against Nubia and Canaan.[25]

Copper or bronze sheet bearing the name of Hatshepsut. From a foundation deposit in "a small pit covered with a mat" found at Deir el-Bahri, Egypt. 18th Dynasty. The Petrie Museum of Egyptian Archaeology, London

Hatshepsut was one of the most prolific builders in Ancient Egypt, commissioning hundreds of construction projects throughout both Upper Egypt and Lower Egypt. Many of these building projects were temples to build her religious base and legitimacy beyond her position as God's Wife of Amun. At these temples, she performed religious rituals that had hitherto been reserved for kings, corroborating the evidence that Hatshepsut assumed traditionally male roles as pharaoh.[21] Arguably, her buildings were grander and more numerous than those of her Middle Kingdom predecessors. Later, pharaohs attempted to claim some of her projects as theirs. She employed the great architect Ineni, who also had worked for her father, her husband, and for the royal steward Senenmut. During her reign, so much statuary was produced that almost every major museum with Ancient Egyptian artifacts in the world has Hatshepsut statuary among their collections; for instance, the Hatshepsut Room in New York City's Metropolitan Museum of Art is dedicated solely to some of these pieces. The extant artifacts of the statuary provide archaeological evidence of Hatshepsut's portrayals of herself as a male pharaoh, with physically masculine traits and traditionally male Ancient Egyptian garb, such as a false beard and ram's horns.[26]

Following the tradition of most pharaohs, Hatshepsut had monuments constructed at the Temple of Karnak. She also restored the original Precinct of Mut, the great ancient goddess of Egypt, at Karnak that had been ravaged by the foreign rulers during the Hyksos occupation. It later was ravaged by other pharaohs, who took one part after another to use in their own pet projects. The precinct awaits restoration. She had twin obelisks erected at the entrance to the temple which at the time of building were the tallest in the world. Only one remains upright, which is the second-tallest ancient obelisk still standing, the other having toppled and broken in two. The official in charge of those obelisks was the high steward Amenhotep.[27]

Another project, Karnak's Red Chapel, or Chapelle Rouge, was intended as a barque shrine and originally may have stood between her two obelisks. It was lined with carved stones that depicted significant events in Hatshepsut's life.

Later, she ordered the construction of two more obelisks to celebrate her 16th year as pharaoh; one of the obelisks broke during construction, and a third was therefore constructed to replace it. The broken obelisk was left at its quarrying site in Aswan, where it still remains. Known as the Unfinished Obelisk, it provides evidence of how obelisks were quarried.[28]

Colonnaded design of Hatshepsut temple

Hatshepsut built the Temple of Pakhet at Beni Hasan in the Minya Governorate south of Al Minya. The name, Pakhet, was a synthesis that occurred by combining Bast and Sekhmet, who were similar lioness war goddesses, in an area that bordered the north and south division of their cults. The cavernous underground temple, cut into the rock cliffs on the eastern side of the Nile, was admired and called the Speos Artemidos by the Greeks during their occupation of Egypt, known as the Ptolemaic Dynasty. They saw the goddess as akin to their hunter goddess, Artemis. The temple is thought to have been built alongside much more ancient ones that have not survived. This temple has an architrave with a long dedicatory text bearing Hatshepsut's famous denunciation of the Hyksos that James P. Allen has translated.[29] The Hyksos occupied Egypt and cast it into a cultural decline that persisted until a revival of her policies and innovations. This temple was altered later, and some of its inside decorations were usurped by Seti I of the Nineteenth Dynasty in an attempt to have his name replace that of Hatshepsut.

Following the tradition of many pharaohs, the masterpiece of Hatshepsut's building projects was a mortuary temple. She built hers in a complex at Deir el-Bahri. It was designed and implemented by Senenmut at a site on the West Bank of the Nile River near the entrance to what now is called the Valley of the Kings because of all the pharaohs who later chose to associate their complexes with the grandeur of hers. Her buildings were the first grand ones planned for that location.

The complex's focal point was the Djeser-Djeseru or "the Holy of Holies," a colonnaded structure of perfect harmony built nearly one thousand years before the Parthenon. Djeser-Djeseru sits atop a series of terraces that once were graced with lush gardens. Djeser-Djeseru is built into a cliff face that rises sharply above it. Djeser-Djeseru and the other buildings of Hatshepsut's Deir el-Bahri complex are significant advances in architecture. Another one of her great accomplishments is the Hatshepsut needle[30] (also known as the granite obelisks).

Hyperbole is common to virtually all royal inscriptions of Egyptian history. While all ancient leaders used it to laud their achievements, Hatshepsut has been called the most accomplished pharaoh at promoting her accomplishments.[31] This may have resulted from the extensive building executed during her time as pharaoh, in comparison with many others. It afforded her many opportunities to laud herself, but it also reflected the wealth that her policies and administration brought to Egypt, enabling her to finance such projects. Aggrandizement of their achievements was traditional when pharaohs built temples and their tombs.

Large granite sphinx bearing the likeness of the pharaoh Hatshepsut, depicted with the traditional false beard, a symbol of her pharaonic power—Metropolitan Museum of Art

Women had a relatively high status in Ancient Egypt and enjoyed the legal right to own, inherit, or will property. A woman becoming pharaoh was rare, however; only Sobekneferu, Khentkaus I and possibly Nitocris preceded her.[32] Nefernferuaten and Twosret may have been the only women to succeed her among the indigenous rulers. In Egyptian history, there was no word for a "queen regnant" as in contemporary history, "king" being the ancient Egyptian title regardless of gender, and by the time of her reign, pharaoh had become the name for the ruler. Hatshepsut is not unique, however, in taking the title of king. Sobekneferu, ruling six dynasties prior to Hatshepsut, also did so when she ruled Egypt. Hatshepsut had been well-trained in her duties as the daughter of the pharaoh. During her father's reign she held the powerful office of God's Wife. She had taken a strong role as queen to her husband and was well experienced in the administration of her kingdom by the time she became pharaoh. There is no indication of challenges to her leadership and, until her death, her co-regent remained in a secondary role, quite amicably heading her powerful army—which would have given him the power necessary to overthrow a usurper of his rightful place, if that had been the case.

Hatshepsut assumed all the regalia and symbols of the Pharaonic office in official representations: the Khat head cloth, topped with the uraeus, the traditional false beard, and shendyt kilt.[31] Many existing statues alternatively show her in typically feminine attire as well as those that depict her in the royal ceremonial attire. After this period of transition ended, however, most formal depictions of Hatshepsut as pharaoh showed her in the royal attire, with all the Pharaonic regalia, and some previously feminine depictions were carved over to now be masculine.[33] Hatshepsut was ambiguous and androgynous in many of her statues and monuments. She would create a masculine version of herself to establish herself in the Egyptian patriarchy.[21]

She also named herself Maatkare, or "Truth is the Soul of the Sun God". This name emphasized the Pharaoh Maatkare Hatshepsut’s connection to one of the many evolutions of Amun while referencing a Pharaoh's responsibility to maintain "ma’at", harmony, through respecting tradition.[34]

Moreover, the Osirian statues of Hatshepsut — as with other pharaohs — depict the dead pharaoh as Osiris, with the body and regalia of that deity. All the statues of Hatshepsut at her tomb follow that tradition. The promise of resurrection after death was a tenet of the cult of Osiris.

The Hawk of the Pharaoh, Hatshepsut—Temple at Luxor

One of the most famous examples of the legends about Hatshepsut is a myth about her birth. In this myth, Amun goes to Ahmose in the form of Thutmose I and awakens her with pleasant odors. At this point Amun places the ankh, a symbol of life, to Ahmose's nose, and Hatshepsut is conceived by Ahmose. Khnum, the god who forms the bodies of human children, is then instructed to create a body and ka, or corporal presence/life force, for Hatshepsut. Heket, the goddess of life and fertility, and Khnum then lead Ahmose along to a lioness' bed where she gives birth to Hatshepsut. Reliefs depicting each step in these events are at Karnak and in her mortuary temple.

The Oracle of Amun proclaimed that it was the will of Amun that Hatshepsut be pharaoh, further strengthening her position. She reiterated Amun's support by having these proclamations by the god Amun carved on her monuments:

Welcome my sweet daughter, my favorite, the King of Upper and Lower Egypt, Maatkare, Hatshepsut. Thou art the Pharaoh, taking possession of the Two Lands.[35]

Furthermore, on Khnum's potter's wheel, she is depicted as a little boy to further cement her divine right to rule.[34]

Hatshepsut claimed that she was her father's intended heir and that he made her the heir apparent of Egypt. Almost all scholars today view this as historical revisionism or prolepsis on Hatshepsut's part, since it was Thutmose II — a son of Thutmose I by Mutnofret — who was her father's heir. Moreover, Thutmose I could not have foreseen that his daughter Hatshepsut would outlive his son within his own lifetime. Thutmose II soon married Hatshepsut and the latter became both his senior royal wife and the most powerful woman at court. Biographer Evelyn Wells, however, accepts Hatshepsut's claim that she was her father's intended successor. Once she became pharaoh herself, Hatshepsut supported her assertion that she was her father's designated successor with inscriptions on the walls of her mortuary temple:

Then his majesty said to them: "This daughter of mine, Khnumetamun Hatshepsut—may she live!—I have appointed as my successor upon my throne... she shall direct the people in every sphere of the palace; it is she indeed who shall lead you. Obey her words, unite yourselves at her command." The royal nobles, the dignitaries, and the leaders of the people heard this proclamation of the promotion of his daughter, the King of Upper and Lower Egypt, Maatkare—may she live eternally.[36]

The KV60A mummy, thought to be that of Hatshepsut

In 1903, Howard Carter had discovered tomb KV60 in the Valley of the Kings. It contained two female mummies: one identified as Hatshepsut's wetnurse and the other unidentified. In spring 2007, the unidentified body, called KV60A, was finally removed from the tomb by Dr. Zahi Hawass and brought to Cairo's Egyptian Museum for testing. This mummy was missing a tooth, and the space in the jaw perfectly matched Hatshepsut's existing molar, found in the DB320 "canopic box". Based on this, Hawass concluded that the KV60A mummy is very likely Hatshepsut.[43][44]

While the mummy and the tooth could be DNA tested to see if belonged to the same person and confirm the mummy's identity, Dr. Zahi Hawass, the Cairo Museum and some egyptologists have refused to do it as it would require destroying the tooth to retrieve the DNA.[43][44] Her death has since been attributed to a benzopyrene carcinogenic skin lotion found in possession of the Pharaoh, which led to her having bone cancer. Other members of the queen's family are thought to have suffered from inflammatory skin diseases that tend to be genetic. Assuming that the mummy is that of Hatshepsut, it is likely that she inadvertently poisoned herself while trying to soothe her itchy, irritated skin.[45][3][46] It also would suggest that she had arthritis and bad teeth, which may be why the tooth was removed.[3]

However, in 2011, the tooth was identified as the molar from a lower jaw, whereas the mummy from KV60 was missing a molar from its upper jaw, thus casting doubt on the supposed identification.[47]

Joyce Tyldesley hypothesized that it is possible that Thutmose III, lacking any sinister motivation, may have decided toward the end of his life to relegate Hatshepsut to her expected place as the regent—which was the traditional role of powerful women in Egypt's court as the example of Queen Ahhotep attests—rather than pharaoh. Tyldesley fashions her concept as, that by eliminating the more obvious traces of Hatshepsut's monuments as pharaoh and reducing her status to that of his co-regent, Thutmose III could claim that the royal succession ran directly from Thutmose II to Thutmose III without any interference from his aunt.

The deliberate erasures or mutilations of the numerous public celebrations of her accomplishments, but not the rarely seen ones, would be all that was necessary to obscure Hatshepsut's accomplishments. Moreover, by the latter half of Thutmose III's reign, the more prominent high officials who had served Hatshepsut would have died, thereby eliminating the powerful religious and bureaucratic resistance to a change in direction in a highly stratified culture. Hatshepsut's highest official and closest supporter, Senenmut, seems either to have retired abruptly or died around Years 16 and 20 of Hatshepsut's reign, and was never interred in either of his carefully prepared tombs.[51] According to Tyldesley, the enigma of Senenmut's sudden disappearance "teased Egyptologists for decades" given "the lack of solid archaeological or textual evidence" and permitted "the vivid imagination of Senenmut-scholars to run wild" resulting in a variety of strongly held solutions "some of which would do credit to any fictional murder/mystery plot."[52] In such a scenario, newer court officials, appointed by Thutmose III, also would have had an interest in promoting the many achievements of their master in order to assure the continued success of their own families.

Presuming that it was Thutmose III (rather than his co-regent son), Tyldesley also put forth a hypothesis about Thutmose suggesting that his erasures and defacement of Hatshepsut's monuments could have been a cold, but rational attempt on his part to extinguish the memory of an "unconventional female king whose reign might possibly be interpreted by future generations as a grave offence against Ma'at, and whose unorthodox coregency" could "cast serious doubt upon the legitimacy of his own right to rule. Hatshepsut's crime need not be anything more than the fact that she was a woman."[53] Tyldesley conjectured that Thutmose III may have considered the possibility that the example of a successful female king in Egyptian history could demonstrate that a woman was as capable at governing Egypt as a traditional male king, which could persuade "future generations of potentially strong female kings" to not "remain content with their traditional lot as wife, sister and eventual mother of a king" and assume the crown.[54] Dismissing relatively recent history known to Thutmose III of another woman who was king, Sobekneferu of Egypt's Middle Kingdom, she conjectured further that he might have thought that while she had enjoyed a short, approximately four-year reign, she ruled "at the very end of a fading [12th dynasty] Dynasty, and from the very start of her reign the odds had been stacked against her. She was, therefore, acceptable to conservative Egyptians as a patriotic 'Warrior Queen' who had failed" to rejuvenate Egypt's fortunes.[2] In contrast, Hatshepsut's glorious reign was a completely different case: she demonstrated that women were as capable as men of ruling the two lands since she successfully presided over a prosperous Egypt for more than two decades.[2] If Thutmose III's intent was to forestall the possibility of a woman assuming the throne, as proposed by Tyldesley, it was a failure since Twosret and Neferneferuaten (possibly), a female co-regent or successor of Akhenaten, assumed the throne for short reigns as pharaoh later in the New Kingdom.[2]

The "Hatshepsut Problem" is a direct link to gender normatives in regards to ancient Egyptian social structures. Although she did hold Queen status, her reign, especially after, was disregarded and even erased. Her reign could be considered more successful than some pharaoh’s reign, for example with expanding borders, which can be seen as a threat to traditional gender roles. This raises questions about the conflict between power and traditional gender roles, and to what extent modernism and conservatism overlap.[21]

The erasure of Hatshepsut's name—by the men who succeeded her for whatever reason (besides misogyny)—almost caused her to disappear from Egypt's archaeological and written records. When 19th-century Egyptologists started to interpret the texts on the Deir el-Bahri temple walls (which were illustrated with two seemingly male kings) their translations made no sense. Jean-François Champollion, the French decoder of hieroglyphs, was not alone in feeling confused by the obvious conflict between words and pictures:

If I felt somewhat surprised at seeing here, as elsewhere throughout the temple, the renowned Moeris [Thutmose III], adorned with all the insignia of royalty, giving place to this Amenenthe [Hatshepsut], for whose name we may search the royal lists in vain, still more astonished was I to find upon reading the inscriptions that wherever they referred to this bearded king in the usual dress of the Pharaohs, nouns and verbs were in the feminine, as though a queen were in question. I found the same peculiarity everywhere...[55]

The "Hatshepsut Problem" was a major issue in late 19th-century and early 20th-century Egyptology, centering on confusion and disagreement on the order of succession of early 18th Dynasty pharaohs. The dilemma takes its name from confusion over the chronology of the rule of Queen Hatshepsut and Thutmose I, II, and III.[56] In its day, the problem was controversial enough to cause academic feuds between leading Egyptologists and created perceptions about the early Thutmosid family that persisted well into the 20th century, the influence of which still can be found in more recent works. Chronology-wise, the Hatshepsut problem was largely cleared up in the late 20th century, as more information about her and her reign was uncovered.

The 2006 discovery of a foundation deposit including nine golden cartouches bearing the names of both Hatshepsut and Thutmose III in Karnak may shed additional light on the eventual attempt by Thutmose III and his son Amenhotep II to erase Hatshepsut from the historical record and the correct nature of their relationships and her role as pharaoh.[57]