The separation of the two lands into their constituent parts might have been the new political reality, but it was anathema to traditional Egyptian ideology, which emphasized the unifying role of the king and cast division as the triumph of chaos. As the Hyksos had shown five centuries earlier, the sheer weight and antiquity of pharaonic beliefs had a tendency to win in the end. And, as the Libyan elite became more entrenched, more secure in its exercise of power, a curious thing happened. In certain important aspects, it started to go native.
It was at Thebes, heartland of pharaonic orthodoxy, that the first signs of a return to the old ways manifested themselves. After the “reign” of Pinedjem I (1063–1033), subsequent high priests eschewed royal titles, dating their monuments instead to the reigns of the kings at Djanet. Not that men such as Menkheperra, Nesbanebdjedet II, and Pinedjem II were any less authoritarian or ruthless than their predecessors, but they were willing to recognize the supreme authority of a single monarch. This was an important, if subtle, change in the prevailing philosophy. It reopened the possibility of political reunification at some point in the future.
That moment came in the middle of the tenth century. Near the close of the reign of Pasebakhaenniut II (960–950), control of Thebes had been delegated to a charismatic and ambitious Libyan chieftain from Bast, a man named Shoshenq. As “great chief of chiefs,” he seems to have been the most forceful personality in court circles. Moreover, by marrying his son to Pasebakhaenniut’s eldest daughter, Shoshenq reinforced his connections with the royal family. His calculations paid off. After Pasebakhaenniut’s death, Shoshenq was ideally placed to take the throne. The chieftain’s accession marked not just the beginning of a new dynasty (reckoned as the Twenty-second), but the start of a new era.
From the outset, Shoshenq I (943–922) moved to centralize power, reestablish the king’s political authority, and return Egypt to a traditional (New Kingdom) form of government. In a break with recent practice, oracles were no longer used as a regular instrument of government policy. The king’s word had always been the law, and Shoshenq felt perfectly able to make up his own mind without Amun’s help. Only in far-off Nubia, in the great temple of Amun-Ra at Napata, did the institution of the divine oracle survive in its fullest form (with long-term consequences for the history of the Nile Valley).
Despite his overtly Libyan name and background, Shoshenq I was still the unchallenged ruler of all Egypt. Moreover, he had a practical method of imposing his will over the traditionally minded south, and reining in the recent tendency toward Theban independence. By appointing his own son as high priest of Amun and army commander, he ensured Upper Egypt’s absolute loyalty. Other members of the royal family and supporters of the dynasty were similarly appointed to important posts throughout the country, and local bigwigs were encouraged to marry into the royal house to cement their loyalty. When the third prophet of Amun married Shoshenq’s daughter, the king knew he had the Theban priesthood well and truly in his pocket. It was just like the old days.
To demonstrate his newfound supremacy, Shoshenq consulted the archives and turned his attention to the activities traditionally expected of an Egyptian king. He ordered quarries to be reopened and sat down with his architects to plan ambitious building projects. While ordering further removals of New Kingdom pharaohs from their tombs in the Valley of the Kings, he nonetheless took pains to portray himself as a pious ruler and actively sought opportunities to make benefactions to Egypt’s great temples. For the first time in more than a century, fine reliefs were carved on temple walls to record the monarch’s achievements—even if the monarch in question was unashamed of his Libyan ancestry. But for all the piety and propaganda, the art and architecture, Shoshenq knew that there was still one element missing. In days of yore, no pharaoh worthy of the title would have sat idly by as Egypt’s power and influence declined on the world stage. All the great rulers of the New Kingdom had been warrior kings, ready at a moment’s notice to defend Egypt’s interests and extend its borders. It was time for such action again. Time to reawaken the country’s long-dormant imperialist foreign policy. Time to show the rest of the Near East that Egypt was still in the game.
A border incident in 925 provided the perfect excuse. With a mighty army of Libyan warriors, supplemented—in time-honored fashion—by Nubian mercenaries, Shoshenq marched out from his delta capital to reassert Egyptian authority. According to the biblical sources, there was murky power politics at play, too, with Egypt stirring up trouble among the Near Eastern powers and acquiescing in, if not actively encouraging, the breakup of Solomon’s once mighty kingdom of Israel into two mutually hostile territories. Whatever the precise context, after crushing the Semitic tribesmen who had infiltrated Egypt in the area of the Bitter Lakes, Shoshenq’s forces headed straight for Gaza, the traditional staging post for campaigns against the wider Near East. Having captured the city, the king divided his army into four divisions (with distant echoes of Ramesses II’s four divisions at Kadesh). He sent one strike force southeast into the Negev Desert to seize the strategically important fortress of Sharuhen. Another column headed due east toward the settlements of Beersheba and Arad, while a third contingent swept northeast toward Hebron and the fortified hill towns of Judah. The main army, led by the king himself, continued north along the coast road before turning inland to attack Judah from the north.
According to the biblical chroniclers, Shoshenq “took the fortified cities of Judah and came as far as Jerusalem.” Curiously, the Judaean capital is conspicuously absent from the roll call of conquests that Shoshenq had carved on the walls of Ipetsut to commemorate his campaign, but it is possible that he accepted its protection money without storming the walls. The city’s lament—that “he took away the treasures of the house of the Lord and the treasures of the king’s house; he took away everything”—may indeed be a true reflection of events.
With Judah thoroughly subjugated, the Egyptian army continued its devastating progress through the Near East. Next in its sights was the rump kingdom of Israel, with its new capital at Shechem—the site of a famous victory by Senusret III nearly a millennium earlier. Other localities, too, echoed down the centuries as the Egyptians took Beth-Shan (one of Ramesses II’s strategic bases), Taanach, and finally Megiddo, scene of Thutmose III’s great victory of 1458. Determined to secure his place in history and prove himself the equal of the great Eighteenth Dynasty warrior pharaohs, Shoshenq ordered a commemorative inscription to be erected inside the fortress of Megiddo. Having thus secured an overwhelming victory, he led his army southward again, via Aruna and Yehem to Gaza, the border crossing at Raphia (modern Rafah), the Ways of Horus, and home. Once safely back in Egypt, Shoshenq fulfilled the expectations of tradition by commissioning a mighty new extension to the temple at Ipetsut, its monumental gateway decorated with scenes of his military triumph. The king is shown smiting his Asiatic enemies while the supreme god Amun and the personification of victorious Thebes look on approvingly.
Yet if all this sword-wielding and flag-waving was supposed to usher in a new era of pharaonic power, Egypt was to be sorely disappointed. Before the work at Ipetsut could be completed, Shoshenq I died suddenly. Without its royal patron, the project was abandoned and the workmen’s chisels fell silent. Worse, Shoshenq’s successors displayed a lamentable poverty of aspiration. They reverted all too easily to the previous model of laissez-faire government and were content with limited political and geographical horizons. Egypt’s temporary renaissance on the world stage had been a false dawn. The country’s renewed authority in the Near East withered away just as quickly as it had been established. And, far from being overawed by Shoshenq I’s brief display of royal authority, Thebes became increasingly frustrated at rule from the delta.
The specter of disunity stalked the city’s streets once more.