Amun-Re Cult

The reunification of upper and Lower Egypt catalysed the syncretism of prominent sun deities Amun and Re. Consequently, a powerful cult emerged that became the prevailing religious ideology, as well as an important political power base which secured dynastic legitimacy. The importance and impact of the Amun cult is diverse, as it developed social cohesion, shaped the ideology of kingship, facilitated economic and military prosperity, and formed a new power base; the Amun Priesthood.

The cult of Amun Re was an expression of Egyptian unity and thereby consolidated a religious and societal cohesion and a rise in nationalism. Eric Hornung argues that the syncretism of the Amun cult with that of Re constituted the evolution of an altogether new

deity, and in this respect heralded a new era for the Egyptian people, culturally and theologically. In particular, communities were drawn together through an increased focus of festivals such as the Opet, drawing thousands form their work to bask in the glory sourced from Amun. This was also evident in the Festival of the Valley, evidenced by a painting in the tomb of Nakht, a priest during the reign of Thutmose IV, depicting the procession of the Beautiful Festival of the Valley with many people watching, indicative of unity resulting from a common deity. Citizens were also permitted to consult the oracle for personal matters, leading to the development of personal piety and a heightened involvement of the general public to religious life. Thus, the Amun cult caused vital social changes, in terms of social cohesion through religious practices and an overarching nationalism.

The rise of the Amun cult permeated the beliefs and actions of the pharaoh’s, resulting in a re-figuration of the ideology of kingship.

The success of the king’s rule became based on the approval or rejection of the god Amun-Re. Thus, Amun was used as a platform for political propaganda, with pharaohs such as Hatshepsut and Thutmose III using the God to legitimise their claims to the throne, as evidenced for Thutmose III on the Temple of Tiraqa: ‘I have achieved this according to that which was ordained for me by my father, Amun-Re’. Concepts of the divine oracles and the divine birth of the king became a theme for pharaohs of the 19th dynasty, and afforded them heightened legitimacy. Hatshepsut’s divine birth scenes on her mortuary temple in Deir el Bahri depicts her claim to be the daughter of Amun, manipulating the public to believe in her divine birth. Additionally, Thutmose IV’s ‘dream stela” erected between the paws of the sphinx, which claimed that he had been granted the kingship because he had freed the monument according to instruction from gods. Some historians have dismissed these building projects, which consolidated the importance and authority of the state cult of Amun-Re as mere political propaganda. However, it is more the point that they reflect a significant change in the Egyptian political landscape, as it became dependent on and connected to the sustained pre-eminence of the cult of Amun-Re and the religious unity that eventuated. Therefore, the amun

cult not only continually redefined the ideology of kingship, it caused and re-figuration of the religious and political landscape of Egypt.

Amun became inherent to the continued military and economic prosperity of the Egyptian state, characterized by the attribution of all triumphs to the god and his cult. Specifically, it is believed that an increased focus on Amun stemming from the expulsion of the Hyksos inspired the god’s favour, thus allowing for military power. This is evident in the Annals; where an inscription details that ‘to extend the borders of Egypt, his father mighty and victorious Amun…. Commanded that he conquer’. Another relief reveals Thutmose III on the walls of the temple of Amun, smiting his enemies, indicating the role the god’s support played in the growth of military power. Moreover, lavish building programs in the god’s name indicate the newfound prosperity, as well as serving to return to the gods some of what he has provided, evidence in the sustained tradition of pharaonic donations to the temple complex at Karnak. Thus, the growth and power of the country was attributed primarily to the cult and of Amun, clearly proving its significance on the Egyptian society.

The rise of the cult of Amun Re catalysed a shift in the socio-political structure of Egypt under 18th dynasty pharaohs, with the formation of a new priesthood nobility and changes to the role and importance of the Queen.

The high priests of Amun attained a greater degree of significance in the 18th dynasty, exercising notable political, economic and religious influence, as affirmed by Bradley, who stated “the status of Amun was raised above all other gods and his priesthood acquired great religious, economic and political influence”. The position of “First Prophet of Amun” included the new title of “overseer of prophets of upper and lower Egypt”, thus giving the priest authority over all other religious cults, for example Hapuseneb, revealed by the inscriptions on his tomb. Menkheperraseneb also exemplified the power stemming form the Amun cult, performing both religious and secular roles in his position as ‘overseer of the houses of gold and silver’. Furthermore, the Queens after Ahmose-Nefertari also attained new significance in the state cult. “Gods Wife of Amun” was a position, which executed economic and political power within the Amun

priesthood.

Thus, it is clear that the development of cult of Amun-re had a far-reaching impact on all levels of Egyptian society. In particular, the Amun-re cult cultivated nationalism and a heightened sense of community, shaped the ideology of kingship, increased Egyptian economic and military prosperity, and formed a complex and effective powerbase with officials who had a powerful influence of politics. Hence, it can be substantiated that the Amun cult had an exceptionally widespread impact on New Kingdom Egypt.