Nothing underlined this decline more starkly than the fate of the Nubian fortresses. Abandoned by the central government in the dying days of the Thirteenth Dynasty, the Egyptian inhabitants left behind had looked elsewhere for employment. The kingdom of Kush—the dominant power on the upper Nile, a prosperous trading nation in its own right, Egypt’s sworn enemy, and the very reason behind the forts’ construction—needed no further bidding. Expanding its territory northward, it assimilated Wawat and took over control of the forts, meeting little if any resistance. During the period of Hyksos control in the north, the Egyptian expatriates living in Wawat, both civilian and military personnel, willingly served their new Nubian masters. At Buhen, a man named Ka boasted, “I was a brave servant of the ruler of Kush.”6 His colleague Soped-her, the fortress commandant, even helped rebuild the temple of Horus at Buhen “to the satisfaction of the ruler of Kush.”7 In the dedication of his commemorative inscription, Soped-her covered all eventualities, invoking the Egyptian funerary god Ptah-Sokar-Osiris; the local deity Horus, lord of Buhen; and even the deified Senusret III; but also the unnamed “gods that are in Wawat.” He was clearly hedging his bets. Senusret III would have turned in his grave. The tables were now turned on the Egyptians. It was they, not the Nubians, who had to pay taxes on trade shipments; they, not the Nubians, who could be told where, what, and when they could trade. The heyday of the Twelfth Dynasty must have seemed a distant memory.
The Hyksos Kingdom, by contrast, was flourishing. As existing networks of Asiatic immigrants absorbed more newcomers, settlements and their associated cemeteries sprung up throughout the eastern delta. A large fortified town was founded at Tell el-Yahudiya, complementing the defensive installations taken over by the Hyksos elsewhere in the frontier zone. Confident in their new homeland, the Hyksos rulers gave full expression to their distinctive cultural identity. At Hutwaret, altars blazed with burnt offerings in front of the main temple, which was dedicated to Baal-Zephon, the Syrian storm god, who had rapidly assimilated the cult of the Egyptians’ own storm god, Seth. Infants who died young had their remains interred, according to Asiatic custom, in imported Palestinian amphorae—even though Egyptian amphorae were stronger and would have offered better protection. In matters of trade, too, the Hyksos consciously turned their backs on Egypt, eschewing commerce with Middle Egypt or the south (although they continued to secure gold from Kush via the oasis route) in favor of dealings with Palestine and Cyprus. Wine, olive oil, timber, and copper flowed into the bustling harbor at Hutwaret, swelling its coffers and making it one of the greatest royal cities in the entire Near East. To proclaim their economic and political might, the Hyksos rulers built a great citadel on the banks of the Nile. Occupying more than half a million square feet of river frontage on reclaimed land, it was surrounded by a huge curtain wall twenty-five feet thick, fortified with buttresses. Inside the compound, the royal residence was a place of luxury and opulence. Gardens and vineyards provided fresh produce and offered shade from the Egyptian sun, while a carefully constructed stone-lined channel delivered fresh water from the river directly into the heart of the palace.
Surrounded by such affluence, a change came over the Hyksos rulers. The earlier kings had been content to describe themselves as “rulers of foreign lands” (in ancient Egyptian, “heqau-khasut,” the derivation of the term “Hyksos”), a moniker that had been used in the Middle Kingdom for the princes of Near Eastern city-states. The accession of King Khyan (circa 1610), however, brought a new outlook and marked the apogee of Hyksos power. Determined to be recognized as a proper Egyptian sovereign, commensurate with his exalted economic status, he sent a diplomatic gift to the Minoan ruler of Crete at Knossos, announcing his arrival on the world stage. For domestic consumption, he adopted a full royal titulary, headed by the Horus name “he who embraces the banks [of the Nile].” It was, as ever, a statement of political intent as much as ideology. Khyan’s objective was to break out of the Hyksos heartland and bring all of Egypt within his embrace. A military advance through Middle Egypt cowed the northern two-thirds of the country into submission. It is even possible that the Hyksos armies succeeded in conquering Thebes for a year or two before marching back to their delta base, laying waste to towns and temples as they retreated. Khyan’s successor, King Apepi (1570–1530), went one step further in his public pronouncements, taking the Horus name “pacifier of the Two Lands” (redolent of Amenemhat I at the outset of the Twelfth Dynasty) and describing himself on one of his monuments as “beloved of Seth, lord of Sumenu.” By claiming the divine sanction of a god within the Thebans’ own heartland (Sumenu was a town only a few miles from Thebes), Apepi was thereby claiming the crown of the entire country. Things had never looked darker for the survival of an independent Egyptian kingdom.
DOWN BUT NOT OUT
YET, SOMEHOW, DESPITE ALL THE SETBACKS, THE FLAME OF EGYPTIAN self-determination (or the ambition of the ancien régime to be restored to power) was never quite extinguished. The withdrawal of the Hyksos forces from Upper Egypt, back to their delta power base, offered a glimmer of hope to the Thebans, a chance to reconstruct and regroup. The new king of Thebes, Rahotep (who is identified as the first ruler of the Seventeenth Dynasty), began the program of repairs to shrines devastated by the Hyksos armies. At Gebtu, he ordered restoration work to commence at the temple of Min, noting that “its gates and doors are fallen into ruin.”8 At the holy site of Abdju, the cult of Osiris-Khentiamentiu was revived. Both acts were about symbolism as much as preservation of monuments. By beautifying the temples of the gods and reinstating ancient religious practices, Rahotep was clearly signaling his intention to be a legitimate Egyptian ruler, one who carried out the most important duties of kingship. His successors followed suit, repairing the temple at Abdju and making additions there and at Gebtu. Both sites, key players during Egypt’s first civil war, were again at the forefront of Theban strategy. This went beyond religious activity to encompass practical politics as well. Military garrisons were established at both Gebtu and Abdju as forward bridgeheads to be used in any fight against the Hyksos. The groundwork was being laid for a Theban resurgence.
The successors of King Rahotep also set about resuscitating another traditional royal prerogative, pyramid building. While the tombs of Neferhotep III and his ilk had been miserable affairs, little more than burial shafts sunk in the rock, the Seventeenth Dynasty rulers were intent upon recalling the glory days of the Middle Kingdom. So, on the steep hillside of Dra Abu el-Naga, in western Thebes, they founded a new royal necropolis. The tomb of Nubkheperra Intef, fourth king of the dynasty, is the best known. The burial chamber was hewn into the cliff face and was entered via a descending shaft, but this was only the private aspect of the tomb. Marking its location on the surface, for all to see, was a steep-sided pyramid, built against the hillside and contained within a rather shoddily built brick retaining wall. The pyramid was also made from mud bricks. These were early days in the Theban renaissance, and quarrying large amounts of stone was still beyond the means of the fledgling dynasty. But the tomb was plastered and whitewashed to give at least the vague appearance of a stone monument with a smooth casing. At forty-three feet in height, the pyramid barely registered next to the monuments of the Twelfth Dynasty, but the intention was there, even if the resources were not. In a similar vein, Intef had to make do with a reused statue, probably pilfered from the nearby mortuary temple of Mentuhotep II.
Even if Nubkheperra Intef lacked the means to be a great king, he certainly had the resolve. On the obelisks erected in front of his tomb, he made another, highly significant public gesture of his determination to revive Egypt’s fortunes. In carefully cut hieroglyphs, he associated himself with some of the most important deities of Egypt: Osiris-Khentiamentiu, the god of Abdju, guarantor of a blessed resurrection and afterlife; Anubis, lord of the necropolis, the jackal god of mummification who presided over burials; and, perhaps curious in such funereal company, Sopdu, “lord of foreign lands.” But the inclusion o
f Sopdu was no mistake. This rather minor deity had two crucial attributes. He was the patron god of foreign lands, especially the hill country of the Sinai and southern Palestine, and his cult center was located in the eastern delta at Per-Sopdu, squarely inside the Hyksos Kingdom. It was a classic instance of theological tit for tat. If Khyan could claim the patronage of a Theban god to bolster his assertion of political hegemony, then Intef could do likewise and put himself under the protection of a delta god with special responsibility for foreign lands. With Sopdu’s blessing, the Theban Seventeenth Dynasty might hope to beat the foreigners at their own game and regain control of the lands lost to the invaders.
Divine support was one thing, but practical politics was quite another. Before Nubkheperra Intef could hope to start mobilizing his supporters in a fight against the Hyksos, he had to consolidate his dynasty’s grip on power in its own backyard. It was a case of united we stand, divided we fall. A remarkable document attesting to this realignment of power has been preserved at Gebtu. It is a royal decree by Nubkheperra Intef settling an internal dispute that had arisen within the powerful bureaucracy running the temple of Min. The details of the sorry affair are not recorded, but the king’s verdict on the perpetrator, Minhotep, was clear and unequivocal:
Have him cast out from the temple of my father, Min. Have him driven out of that temple office from son to son and generation to generation, and hurled to the ground. His provisions are to be taken away … so that his name is not remembered in this temple—as is done to one like him who rebels.9
We may suspect that Minhotep’s seditious behavior was not an act of sacrilege against the temple itself but a move against Intef’s loyal supporters—especially since the beneficiary of Minhotep’s excommunication was the mayor of Gebtu, Minemhat, a devoted servant of the Seventeenth Dynasty. By such means, throughout the temples and towns of Upper Egypt, the Theban kings steadily concentrated power in the hands of men they knew they could trust.
The result was a unified and close-knit administration, ready and eager to relearn and restore traditional protocols and modes of government. Nubkheperra Intef’s successor, Sobekemsaf II (circa 1560), showed his own aptitude for this program of renewal when he sent a quarrying expedition to the Wadi Hammamat, no doubt with logistical support from the regime’s new friends at Gebtu. It was the first such state-sponsored mission in 160 years. True, it may have comprised just 130 men, compared to the 19,000 who took part in an expedition under Senusret I, and the personnel may have been recruited somewhat haphazardly, but it was a start. Deeper in the Eastern Desert, at the mines of Gebel Zeit, work started up again, assisted by mercenaries recruited from the desert Medjay people. As well as procuring materials for a renaissance in the royal workshops, the Theban administration was beginning to stretch itself, flexing its muscles and honing its responses in readiness for war. In the clearest sign yet that battle plans were being drawn up, Sobekemsaf made a new donation of land to the local temple at Madu (modern Medamud), a few miles outside Thebes. The choice of recipient was no accident, for the god of Madu was none other than Montu, the Theban war god who had inspired the Eleventh Dynasty to victory in the struggle for reunification six centuries earlier. Perhaps Montu would assist a new generation of Theban warriors in their own battle for national salvation.
Just as everything looked ready, fate dealt the Seventeenth Dynasty a cruel blow. From the distant reaches of Nubia, via the Egyptian-built fortresses of Wawat, a great army raised by the ruler of Kush swept northward, attacking towns and villages in Upper Egypt, ransacking temples and tombs, and carrying off the spoils. What was alarming for the Egyptians was that the Kushites were not alone but had recruited allies to their cause: “Kush came … having agitated the tribes of Wawat, all the [peoples?] of upper Nubia, Punt, and the Medjay.”10 This was a formidable coalition, embracing the inhabitants of Nubia, who no doubt relished a chance to get even with their erstwhile oppressors, but also the people of the far-off land of Punt and the Eastern Desert Medjay, always ready to offer their services to the highest bidder. The doughty townspeople of Nekheb, at the center of the firestorm, put up stiff resistance under the brave leadership of their governor, repelling the invaders and forcing them back beyond the first cataract. Even so, the governor himself lost property to the pillaging horde, and the Theban side sustained casualties it could ill afford. The Kushite invasion came as a dreadful shock, but provided a salutory lesson to the Seventeenth Dynasty: before they could safely launch their campaign for national reunification (in which loyal soldiers from Nekheb would play a leading role), they would first have to secure their southern flank.
THE FIGHT BACK BEGINS
IN THE HYKSOS CAPITAL AT HUTWARET, KING APEPI MUST HAVE sensed the impending outbreak of hostilities. He took the precaution of strengthening the fortified enclosure wall of the royal citadel, and of forming a strategic military alliance with Kush. Using the desert route via the oases, which the Hyksos had controlled since the early days of their rule, his messengers could communicate with the ruler of Kush without having to pass through Theban territory. Apepi might have to offer Kush a share of the spoils, but carving up Egypt between the two powers would be an acceptable compromise if it meant the end of Egyptian independence for good. Without a hint of irony, Apepi used an age-old Egyptian trick to rally his supporters for the fight ahead. In a barrage of propaganda, the Asiatic king proclaimed his power with new and ever more elaborate epithets: “strong-willed on the day of battle, with a greater name than any [other] king, protector of distant lands who have never glimpsed him.”11 To sum up, he claimed, “There is not his like in any land!”12
The new Theban ruler, Seqenenra Taa, was supremely unfazed by this fighting talk. Instead of indulging in a war of words, he made preparations for the real conflict. His first move was to establish a forward campaign headquarters, from which the assault on Memphis and Hutwaret could be planned and directed. The chosen location was Deir el-Ballas, on the west bank of the Nile opposite Gebtu. There he built a fortified palace compound to accommodate the royal family. It was served by a bakery complex and surrounded by a substantial settlement for members of the king’s entourage. Overlooking the entire site, atop a high hill, there was a lookout post with commanding views of the Nile Valley. All in all, it was the perfect defensive location.
With his strategic command and control center up and running, Taa launched the first wave of attacks against Hyksos forces. And he was no armchair general: he led from the front, his tall frame, muscular body, and large head topped by thick, curly black hair making him every inch the war hero. Drawing strength from his own sense of destiny, and stiffened by the resolve of his feisty sister-wife, Ahhotep, he engaged the enemy in hand-to-hand combat. Then … disaster. In the thick of battle, the king fell—perhaps struck from behind—while riding his chariot. Unprotected, he was set upon by his attackers with daggers, axes, and spears. An Asiatic axe penetrated his skull, causing a massive head injury and killing Taa outright. In the chaos and confusion, it was impossible to prepare the corpse properly for burial. Instead, the dead king was hastily embalmed, without even his limbs being straightened, and taken back to Thebes. There, before a grieving family and a stunned populace, “Taa the Brave,” as the inscription on his coffin called him, was laid to rest, his designated successor, Kamose, leading the mourners.
Mummified head of King Taa, showing the fatal wound inflicted by an Asiatic axe blade G. ELLIOT SMITH, THE ROYAL MUMMIES
Taa had been cut down in his prime, after a reign of barely four years (1545–1541). The mantle of office, and the hopes of the Egyptians, now rested on Kamose’s shoulders. Inexperienced and unsure how to proceed, the new monarch summoned his war council. In heartfelt and anguished tones, he bemoaned his and his country’s fate: “Why do I ponder my strength while there is one prince in Hutwaret and another in Kush, and I sit joined with an Asiatic and a Nubian, each man holding his portion of Egypt and sharing the land with me?”13 Never before in the fourteen hun
dred years since the foundation of the state had Egypt’s fortunes sunk to such a low ebb. The country had experienced disunity and insurgency in the past, but this was different. With Egypt threatened and occupied by foreign powers to the north and south, the very existence of an independent Egypt, ruled by Egyptians, looked precarious. In order for the Two Lands to survive, let alone prosper again, it would require further toil, sacrifice, and bloodshed—and an unshakeable resolve to prevail.
THE VALLEY OF THE KINGS, LUXOR TEMPLE, THE COLOSSI OF Memnon, and the gold mask of Tutankhamun—the dazzling cultural achievements of ancient Thebes conjure up a lost world of breathtaking opulence and artistic patronage on a lavish scale. Created in the space of eight generations, these towering monuments and dazzling treasures are the legacy of a single royal line, the Eighteenth Dynasty, that ruled over the Nile Valley for two centuries. Its period in power represents the high-water mark of pharaonic civilization, when Egypt’s confidence and sense of its own destiny seemed to know no bounds.
Casting off the yoke of foreign domination, King Ahmose and his descendants promulgated the cult of monarchy with a renewed vigor. If divine kingship was the drama, Thebes was the stage. With the wealth created by foreign trade and wars of conquest, this modest provincial town in Upper Egypt was transformed into the religious and royal capital of an empire, a “hundred-gated” city with obelisks, temples, and giant statues dominating the skyline in all directions. From its palaces and offices, courtiers and bureaucrats governed the king’s realm with ruthless efficiency, controlling every aspect of people’s lives and livelihoods. While the king played out the great ceremonies of state, his people continued to labor in the fields, their lot little changed. In the cloistered world of the Eighteenth Dynasty, the only revolutions involved the institution of kingship itself. Although their reigns marked abrupt departures from accustomed practice, neither the female king Hatshepsut nor the heretic pharaoh Akhenaten was able to overturn centuries of accumulated tradition.
The Rise and Fall of Ancient Egypt Page 21
