Nubia by Sarah M. Schellinger

Author:Sarah M. Schellinger
Language: eng
Format: epub
Publisher: Reaktion Books

Divine legitimization of the king

The notion of a divinely chosen king was recognized by the Nubian rulers, yet whether it existed prior to contact with Egypt is uncertain. Nubian rulers were interested in aspects of Egyptian kingship philosophy because in Nubia there were more conflicts and choices associated with succession than in Egypt.

Amun’s importance to the Nubian kings was also documented in inscriptions found on stelae and temple walls. The unnamed king in the inscription of Katimalo states, ‘I having not called to mind the event that happened to me in this year, when Amun nodded his approval (in an oracle) for (my) [accession].’11 On the Election Stela of Aspelta, Amun is venerated as the original god of Nubia who would choose the next king: ‘He (Amun) has been the god of the king of Kush since the time of Re. It is he that guides us. The kings of Kush have (always) been in his hands. He has (always) given (it) to (his) son whom he loves.’12 The presence of the manifestations of Amun at Napata, Kawa and Pnubs indicates that the ancient cults of the local forms of the god were re-established and their importance increased.13

In addition to having their reigns legitimized by Amun, the Nubian kings also believed in the maintenance of ma’at, the Egyptian concept of cosmic harmony. At the time of their coronation, the kings strove to re-establish ma’at through the rebuilding of temples, military activities and providing donations to the priesthood and temples. Taharqo was particularly avid in this endeavour and rebuilt temples at former New Kingdom period centres such as the Temple of Horus of Mi’am at Faras, the Temple of Horus of Buhen at Buhen, and the Temple of the deified Senwosret III and Dedwen at Semna West.14 The temples at Dokki Gel were also rebuilt during the reign of Irike-Amannote.15

The ideal coronation ceremony took place in conjunction with the first day of the inundation, which was witnessed through the re-emergence of the New Kingdom Nubian Amuns. Although the coronation of the new king was intended to coincide with the New Year, the need to appoint a successor and crown him could not always be arranged around the calendrical dates.16 Therefore the new king would be crowned, and when the New Year followed, a jubilee with renewal rites would be performed.

One of the few examples of the coronation ceremonies performed by the Egyptians that can be equated with the Nubians is the account of the coronation of King Horemheb (c. 1323–1295 BC).17 Since Horemheb was not a member of the royal family, he also had to affirm his claim to the throne through the support of the gods. In an attempt to legitimize his claim, Horemheb stated that he had possessed kingly qualities since birth as he was born with his body clothed in majesty. The coronation ceremony was held in Thebes where Amun bestowed upon him the office of kingship.

When Horemheb was crowned by Amun-Ra he was listed as being in the per nesu (palace), which is a term generally not applied to a temple.

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