Shoshenq, a Libyan ‘‘Great Chief of the Meshwesh,’’ had gained considerable influence during the reign of his predecessor; a stela describing the events surrounding the establishment of a memorial to his father Nimlot tells us that Shoshenq spoke directly to Amun to ask him to protect his father’s memorial, and that the ‘‘great god assented very plainly,’’ and also that he was accompanied not only by his adherents but by an army (Blackman 1941: 84), indicating that there was a military dimension to Shoshenq’s authority. His family had settled at Bubastis, another eastern Delta city, midway between Memphis and Tanis, over the course of several generations: the ‘‘Pasenhor stela’’ of the reign of Shoshenq V reveals that Shoshenq’s father Nimlot (A) had been preceded as Great Chief of the Meshwesh by five lineal ancestors, beginning with ‘‘the Libyan’’ Buyuwawa, who must have been at least partly contemporary with the reign of Ramesses XI and the era of wehem mesut (Kitchen 1986: 285, n. 244).
Shoshenq’s lineage and the retention of his Libyan name and title are clear indications of his ethnic background. An inscription at Karnak is dated to the second year of the Great Chief of the Meshwesh Shoshenq indicating that the Thebans acknowledged that his ‘‘reign’’ had begun but were nonetheless reluctant to accept him as Pharaoh. Furthermore his name is followed by a throw-stick determinative signifying that he was perceived as a foreigner (Kitchen 1986: 288). Shoshenq’s accession to the throne has for these reasons been seen as the beginning of the Libyan ‘‘domination’’ of Egypt. However, this change may not have been as momentous as this suggests. That the transition to the rule of Shoshenk’s line seems to have been quite smooth confirms that the Libyan presence in Egypt, and, more significantly, in the upper echelons of society, had been established over a considerable period of time. The legitimacy of the new line was nonetheless strengthened by the marriage of Psusennes Il’s daughter, Maatkare B, to Shoshenq’s son, the future Osorkon I (Kitchen 1986: 286). The model of a divided country with Thebes and the south under the jurisdiction of an individual as High Priest and commander of the armies was retained, but Shoshenq ensured overall control by installing his son Iuput to the preeminent position in Thebes. Furthermore, another son, Djedptahefankh, was installed in the role of Third Prophet of Amun and another ally, Nesy, was made Fourth Prophet (Grimal 1992: 322). Osorkon I continued his father’s policy for controlling the south and may even have moved his brother Iuput aside to install his own son Shoshenq (C) as High Priest.
World History
