Hatshepsut Statues: Why Egypt Destroyed Her Image
- New research suggests that statues of the Egyptian pharaoh Hatshepsut were ritually deactivated rather than destroyed out of spite.
- After Hatshepsut's death,many of her statues were found broken,leading to the belief that thutmose III ordered their destruction as revenge.Though,Jun Yi wong,an Egyptology doctoral candidate at the University...
- wong examined archival records of statues found at Deir el-Bahri in the 1920s and 1930s.
Uncover the truth behind the damaged statues of queen Hatshepsut. New research challenges the long-held belief that Thutmose III destroyed her image out of vengeance. Instead, explore how Hatshepsut’s statues underwent ritual deactivation, a common practice in ancient Egypt to disable the statues’ supposed supernatural powers. This involved breaking them at specific weak points. Discover how and why these statues were deactivated, offering insight into ancient Egyptian beliefs and royal practices. Learn about the Karnak Cachette and other sites where deactivated statues have been found. This article, powered by News Directory 3, delves into the complex socio-political landscape of the time. Was it solely spite,or were ritualistic purposes and political considerations a key factor? Discover what’s next in unearthing ancient secrets.
Hatshepsut’s Statues: Ritual Deactivation, Not Destruction
New research suggests that statues of the Egyptian pharaoh Hatshepsut were ritually deactivated rather than destroyed out of spite. Hatshepsut, who ruled from about 1473 to 1458 B.C., is known for her temple at Deir el-Bahri and a voyage to Punt, a land whose location remains debated. She was the wife and half-sister of Thutmose II and initially served as regent for her stepson,Thutmose III,but later became pharaoh.
After Hatshepsut’s death,many of her statues were found broken,leading to the belief that thutmose III ordered their destruction as revenge.Though,Jun Yi wong,an Egyptology doctoral candidate at the University of Toronto,argues that the statues underwent “ritual deactivation,” a common practice for pharaohs’ statues.
wong examined archival records of statues found at Deir el-Bahri in the 1920s and 1930s. The statues were broken at the neck, waist, and feet, but their faces and inscriptions remained intact. This pattern aligns with ritual deactivation, where statues were symbolically disabled at their weak points.
Ancient Egyptians viewed royal statues as powerful entities.Upon a pharaoh’s death, deactivating the statues was a common practice. “Deposits of deactivated statues have been found at multiple sites in Egypt and Sudan,” Wong said. The Karnak Cachette, a find of hundreds of deactivated pharaoh statues, is a prime example.
While Hatshepsut faced political persecution, with her images and names removed from monuments, the deactivation of statues at Deir el-Bahri suggests a standardized practice rather than targeted destruction. Wong notes that Thutmose III initiated the persecution, but the reasons remain unclear.
The differing treatment of Hatshepsut’s statues-ritual deactivation at Deir el-Bahri versus violent attacks elsewhere-indicates that Thutmose III’s actions may have been politically motivated, perhaps due to concerns from his supporters about Hatshepsut’s reign. early Egyptologists believed Thutmose III harbored intense hatred for Hatshepsut, but Wong suggests ritualistic and practical factors were more likely at play.
Thutmose III “would have been influenced by political considerations,” Wong said, “such as whether Hatshepsut’s reign was detrimental to his legacy as a pharaoh.” The ritual deactivation of Hatshepsut’s statues,therefore,offers new insight into ancient Egyptian practices and the complex relationship between Hatshepsut and Thutmose III.