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AKHENATEN/TUTANKHAMUN

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Bianca
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« Reply #645 on: February 28, 2008, 06:23:51 pm »



PLAN OF THE EMPTY TOMB







It is, unfortunately, not known how old the king was when he died, but he must have been a comparatively
young man, and his reign could not have been so long as twenty years.

In the ten or twelve years of it which he lived at Khut-Aten he devoted himself entirely to the building of his
new capitol and the development of the cult of Aten and, meanwhile, the general condition of Egypt was
going from bad to worse, the governors of Egyptian possessions Syria and Palestine were quarrelling among themselves, strong and resolute rebels had risen up in many parts of these countries and, over and above
all this, the infuriated priesthood of Amen-Ra were watching for an opportunity to restore the national god
to his proper place, and set upon the throne a king who would forward the interests of their brotherhood.



This opportunity came with the death of Amen-hetep IV when Tut-ankh-Amen, a son of Amen-hetep III
by a concubine, ascended the throne. He married a daughter of Amen-hetep IV who was called Ankh-s-
en-pa-Aten, but she changed her name into Ankh-s-en-Amen, and both the new king and queen were
worshippers of the great god of Thebes.

Tut-ankh-Amen at once began to restore the name and figure of Amen which his father-in-law had cut
out from the monuments, and began to build at Thebes. Very soon after his accession he came to terms
with the priest of Amen, and in due course removed his court to the old capital.

On the death of Tut-ankh-Amen AI ascended the throne by virtue of his marriage with Thi, who was in
some way related to the family of Amen-hetep IV. Before Ai became king he was a follower of Aten, and
built himself a tomb at Khut-Aten, which was ornamented after the manner of those of the adherents
of this god, but as soon as he had taken up his abobe at Thebes and begun to reign over Egypt, he built
another tomb of the Kings at Thebes. 
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« Reply #646 on: February 28, 2008, 06:30:52 pm »








The decoration of the sarcophagus which he placed in latter tomb makes it quite certain that,
when he made it, he had rejected the cult of Aten, and that he was, at all events outwardly,
a loyal follower of the god Amen-Ra. On the death of Ai several pretenders to the throne rose
in Egypt, and a period of anarchy followed.

Of the details of the history of this period nothing is known, and the only certain fact about it is
that the power of the XVIIIth Dynasty was broken, and that its downfall was certain.

During the reigns of Tut-ankh-Amen and Ai the prosperity of the city Khut-Aten declined rapidly
and,
as soon as the period of anarchy which followed their reigns began, its population left it, little by
little, and its downfall was assured.

The artists and work-men of all kinds who attained work there under Amen-hetep found their occu-
pation gone, and they departed to Thebes and the other cities whence they had come.

Under the reign of Heru-em-heb the decay of the city advanced and it became generally deserted
and, very soon after, men came from far and near to carry off, for building purposes, the beautiful
white limestone blocks which were in the temple and houses.

Heu-em-heb was the nominee of the priests of Amen-Ra, and he used power and influence to
stamp out every trace of the worship of Aten, and succeeded. Thus Amen-Ra, conquered Aten,
Thebes once more became the capital of Egypt, the priests of Amen regained their ascendancy
and, in less than twenty-five years after the death of Amen-hetep IV, his city was deserted,
the sanctuary of his god was desecrated, his followers were scattered, and his enemies were
undisputed of the country.


*****


Design, Layout and Graphic Art by Jimmy Dunn, an InterCity Oz, Inc. Employee

All content, Graphic Art, Design, Layout, and Scripting Code Copyright 1996
by InterCity Oz, Inc.

http://touregypt.net/featurestories/aten.htm


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FOR THE FULL STORY OF ATENISM,  PLEASE GO TO:


AKHENATEN/TUTANKHAMEN

http://atlantisonline.smfforfree2.com/index.php/topic,706.0.html
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« Reply #647 on: March 03, 2008, 07:48:49 am »










                                              The Tomb of Ahmose (EA3) at Amarna





by Jimmy Dun
 
Ahmose was 'Fanbearer on the King's Right Hand', 'Steward of the Estate of Akhetaten' and 'Royal Scribe' at Akhetaten during the Amarna Period.

The tomb of Ahmose (Ahmes), located in the northern group of private tombs at Amarna, is somewhat atypical
of many tombs in the region, being somewhat less extravagant since it has no columns in its narrow halls. Also,
the hall it is much longer and narrower than some of the other examples at Amarna. Nevertheless, it was cut
with considerable care and accuracy, and there is some fine examples of the draftsmen's outlines in ink that
remain.

It is also one of the earliest tombs of the group.





Side drawing of the tomb of Ahmose at Amarna

The symmetrical plan of this tomb is very simple with a cruciform layout consisting of a deep, corridor-like
hall connected to a broad hall and a shrine at the very rear of the tomb.

The doorway is surrounded by a simple frame containing texts of prayers and figures of Ahmose adoring
cartouches, though these depictions are barely visible today. 
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« Reply #648 on: March 03, 2008, 07:52:41 am »









The symmetrical plan of this tomb is very simple with a cruciform layout consisting of a deep, corridor-
like hall connected to a broad hall and a shrine at the very rear of the tomb.

The doorway is surrounded by a simple frame containing texts of prayers and figures of Ahmose adoring cartouches, though these depictions are barely visible today.

Within the entrance to the outer hall (a short corridor), Ahmose stands in a pose of adoration. Here,
the texts is an abbreviated version of the Hymn to the Aten. Ahmose is shown with the symbols of
his office, a tall fan and an inverted axe, slung over his shoulder. Additionally, portions of the original
painted designs on the ceiling have been preserved.

Within the outer, deep hall, the roof  is vaulted at the front but flattens out to a ceiling at the end. 
As a way of improving on the poor quality of the native rock, the wall surfaces were given a fine
coating of plaster.

The decoration of this hall was left unfinished. The right hand side of the hall was carved in relief
and include figures of the King, Queen and the three princesses of the royal family beneath the Aten
(near the entrance), but the left side has sections that were only partially drawn with the draughts-
man's red outline only.

The upper register of the left side depicts a royal visit to the Great Temple to the Aten. Near the
front of the tomb in this register is an abbreviated architectural drawing of the temple itself. 
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« Reply #649 on: March 03, 2008, 07:55:55 am »



Ahmose adoring the abbreviated Hymn to the Aten











In this depiction of the temple, we may note that statues of the King and Queen stand beside
some of the columns and also the main altar in the middle of the large courtyard, which is
otherwise occupied by smaller altars and side chapels with doors. Just in front of the temple
are two short rows of seated male musicians. Below the temple is the animal slaughter court
and to the right of it is a low platform supporting the sacred benben-stone with a rounded top.

This is the ancient symbol of the sun.

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« Reply #650 on: March 03, 2008, 07:58:58 am »









To the right of this depiction the wall is damaged, but further into the left wall are four lines
of soldiers in two groups, running in a stooped posture, and preceding the royal chariot. In the
front of each line are Egyptian soldiers, followed by a few foreign soldiers. The foreign soldiers
consists of Syrians with pointed bears, a Libyan with a feather in his hair and a Nubian with
closely cropped hair and earrings. Some of the soldiers carry standards. Between and in front
of the two groups of soldiers stands a trumpeter. An officer with a baton runs at the back of
each line of soldiers. Towards the rear of the chamber in this register, their is a partially finish-
ed red outline of the King and Queen riding in a chariot.

In the lower register, only a partially finished area near the front of the left wall survives. Here,
to the left, we find a representation of the King's House in Central City. It shows the King's
bedroom in the top left hand corner, with a bed, mattress, headrest and steps carefully depic-
ted. In the center of this group of scenes are a group of girls, some of whom are playing musi-
cal instruments. To the right are traces of a large depiction of the King (right) and Queen (left)
seated and eating a meal. There is also shown one princess sitting on the Queen's lap, and
another on a stool below her chair. 

From the deep hall, a short passage leads into the broad hall, which runs transversely to the
axis of the tomb and is mostly undecorated. It has a burial shaft opening at either end, one
finished and the other unfinished, surmounted by a door-shaped stela carved in the eastern
and western walls.
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« Reply #651 on: March 03, 2008, 08:02:25 am »









The shrine opening from the very back of the broad hall on the center axis of the tomb was
undecorated, though a seated statue of the tomb owner was cared at its back. However,
this is now badly mutilated. A libation basin was cut into the floor in front of the statue. The
roof of this chamber is vaulted. Note that there are pivot-holes carved into the floor of the
shrine entrance, showing that the shrine was once sealed by wooden, pivoting doors. The
doorway to the shrine has rows of uraei above the transom.

Many Greek graffiti are scratched on the walls of this tomb. A total of fifty-nine have been
recorded. Most are thought to be of the Ptolemaic Period, and record the names of visitors,
several of them being from Thrace, perhaps, mercenary soldiers. The most interesting occurs
on the wall outside, just on the right of the doorway: "Having ascended here, Catullinus has
engraved this in the doorway, marveling at the art of the holy quarries."


http://www.touregypt.net/featurestories/ahmoset.htm
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« Reply #652 on: March 05, 2008, 11:26:13 am »








T H E   G R E A T   A T E N



                                               The God and Disk of the Sun





In connection with the Sun-gods of Egypt and with their various forms which were worshipped
in that country must be considered the meager facts which we possess concerning Aten,
who appears to have represented both the god or spirit of the sun, and the solar disk itself.

The origin of this god is wholly obscure, and nearly all that is known about him under the
Middle Empire is that he was a small provincial form of the Sun-god which was worshipped in
one little town in the neighborhood of Heliopolis, and it is possible that a temple was built in
his honor, in Heliopolis itself.

It is idle to attempt to describe the attributes which were orginally ascribed to him under the
Middle or Early Empire, because the texts which were written before the XXIIIrd Dynasty give
us no information on the subject.

Under the XVIIIth Dynasty, and especially during the reigns of Amen-Ra-Heru-khuti, Horus, etc.,
but it does not follow that they orginally belonged to him. In the Theban Recesion of the Book
of the Dead, which is based upon Heliopolitan, we find Aten mentioned by the deceased thus :---


 "Thou, O Ra, shinest from the horizon of heaven, and Aten is adored when he resteth {or setteth}
upon this mountain to give life to the two lands. Hunefer says Ra, Hail, Aten, thou the lord of beams
of light, {when} thou shinest all faces {i.e., everybody} lives. Nekht says Ra, O thou beautiful being,
thou doest renew thyself and make thyself young again under the form of Aten; Ani says Ra, Thou
turnest thy face towards the Underworld, and thou makest the earth to shine like fine copper. The
dead rise up to thee, they breath the air and they look upon thy face when Aten shineth in the
horizon;------I have come before thee that I may be with thee to behold thy Aten daily: O thou
who art in thine Egg, who shinest from thy Aten," etc.
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« Reply #653 on: March 05, 2008, 11:27:24 am »









These passages show that Aten, at the time when the hymns from which they are taken were
composed, was regarded as the material body of the sun wherein dwelt the god Ra, and that
he represented merely the solar disk and was visible emblem of the great Sun-god.

In later times, coming to protection afforded to him by Amen-hetep III, the great warrior and
hunter of the XVIIIth Dynasty, other views were promulgated concerning Aten, and he became
the cause of one the greatest religious and social revolutions which ever convulsed Egypt.

After the expulsion of Hyksos, Amen, the local god of Thebes, as the god of the victorious
princess of that city, became the head of the company of the gods of Egypt, and the early
kings of the XVIIIth Dynasty endowed his shrine with possessions, and gave gifts to his priest-
hood with a lavish hand.

In spite of this however, some of these kings maintained an affection for the forms of the Sun-god
which were worshipped at Heliopolis, and Thothmes IV, it will be remembered, dug out the Sphinx
from the sand which had buried him and his temple, and restored the worship of Ra-Harmachis.

He was not the only monarch who viewed with disamy the great and growing power of the priests
of Amen-Ra, the "king of the gods" at Thebes.
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« Reply #654 on: March 05, 2008, 11:31:28 am »

                                







Amen-hetep III, the son of Thothmes IV, held the same views as his father in this respect,
and he was, apparently, urged to give effect to them by his wife Thi, the daughter of Iuaa
and Thuau, who was a foreigner and who was in no way connected with the royal house of
Egypt.

Having married this lady, he gave her as dowry the frontier city of Tcharu, and her natural
ability, coupled with the favor of her husband, made her chief of all the royal wives, and a
great power in the affairs of the government of the country. It has been thought by some
that she was a native of the country near Heliopolis, and it is possible that she herself was
a votary of Aten, but be that as it may, she appears to have supported the king in his deter-
mination to encourage the worship of the god.

At an early period in his reign he built one at Thebes, quite close to the great sanctuary of
Amen-Ra, the priests of whom were, of course, powerless to resist the will of such an active
and able king. Soon after his marriage with Thi, Amen-hetep III, dug, in his wife's city of
Tcharu, a lake, which was about 6000 feet long by 1000 feet broad. On the day of the festi-
val when the water was allowed to flow into it, he sailed over it in a boat called "Aten-neferu,
i.e., the "Beauties of Aten ;" the name of the boat is a clear proof of his devotion to the god
Aten.

Amen-hetep IV, the son of Amen-hetep III. by the foreign lady Thi, not only held the religious
views of his father, but held them very strongly. His life shows that he must have been from
his youth of an adherent of the worship of Aten; it is supposed, and with much probability, that
the intensity of his love for Aten and his hatred for Amen-Ra were due to his mother's influence.
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« Reply #655 on: March 05, 2008, 11:41:50 am »

                 







Amen-hetep IV succeeded his father without difficulty, even though his mother was not a member
of the royal family of Egypt, and for the first few years of his reign he followed the example of the
earlier kings of his dynasty, and lived at Thebes, where he no doubt ruled according to his mothers
wishes. He offered up sacrifices to Amen-Ra at the appointed seasons, an was, outwardly at least,
a loyal servent of this god, whose name formed a part of his name as "son of the Sun."

We may note in passing, that he adopted on his accession to the throne the title "High-priest of
Ra-Heru-khuti, the exalted one of the horizon, in his "name of Shu who is in Aten," which is clear
proof that he was not only a worshiper of Ra-Harmachis, another of the forms of the Sun-god
Heliopolis, but also that he endorsed the views and held the opions of the old College of Priests
at Heliopolis, which assigned the disk {Aten} to him for a dwelling-place.

Amen-hetep's titles as lord of the shrines of the cities of Nekhebet and Uatchet, and as the Horus
of gold also prove his devotion to a Sun-god of Heliopolis. During the early years of his reign at
Thebes he built a massive Benhen, in honor of Ra-Harmachis at Thebes, and it is probable that he
took the opportunity of restoring or enlarging the temple of Aten which had been built by his father.
At the same time we find that he worshipped both Amen and Aten, the former in his official position
as king, and the latter in his private capacity.

It was, however, impossible for the priests of Amen -Ra to tolerate the presence of the new god
Aten and his worship in Thebes, and the relations between the king and that powerful body soon
became strained. On the one hand the king asserted the superiority of Aten over every god, and
on the other the priests declared that Amen-Ra was the king of the gods.
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« Reply #656 on: March 05, 2008, 11:47:03 am »








As, however, Amen-Ra was the center of the social life of Thebes, and his priests and their relatives
included in their number the best and greatest families of the capitol city, it came to pass that the
king found himself at the worship of Aten wholly supported by the great mass of its population,
whose sympathies were with the old religion of Thebes, and by those who gained their living in
connection with the worship of Amen-Ra.

The king soon realized that residence in Thebes was becoming impossible , and the fifth year of
his reign he began to build a new capital on the east bank of the Nile, near a place which is marked
to-day by the Arab villages of Haggi Kandil and Tell el-Amarna ; he planned that it should include a
great temple to Aten, a palace for the king, and houses for those who were attached to the worship
of Aten and were prepared to follow their king there.
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« Reply #657 on: March 05, 2008, 11:48:15 am »







While the new capital was in the process of building the dispute between the king and the priests
of Amen-Ra became more severe, and matters were much aggravated by Amenhetep IV.

At length the king left Thebes and took up his abode in his new capital, which he called "Khut-Aten," i.e.,
"Horizon of Aten," and as a sign of the entire severance of his connection with traditions of
his house in respect of Amen-Ra he discarded his name "Amen-hetep" and called himself Khut-Aten i.e.,
"Glory of Aten," or, "Spirit of Aten." At the time he changed his Horus name of "Exalted One of
the double plumes" to "Mighty Bull, beloved of Aten" {or, lover of Aten}, and he adopted as lord of
the shrines of Nekhebet and Uatchet the title of "Mighty one of sovereignity in Khut-Aten," and as
the Horus of gold he styled himself, "Exalter of the name Aten."


http://www.touregypt.net/aten.htm




FOR THE FULL STORY OF ATENISM,  PLEASE GO TO:


AKHENATEN/TUTANKHAMEN

http://atlantisonline.smfforfree2.com/index.php/topic,706.0.html 
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« Reply #658 on: March 08, 2008, 10:22:33 am »



High-resolution DigitalGlobe satellite imagery shows the Great Aten Temple at Tell el-Amarna, Middle Egypt. Even though the northern enclosure wall of the temple is buried beneath a modern cemetery, it is still possible to see the buried wall.
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« Reply #659 on: March 08, 2008, 10:25:05 am »









                                            Tell el Amarna, Capital of the Disk


                                                           AKHETATEN





.......An entire city thus emerged from under the arid soil of Tell el Amarna.

Given the sad state of the vestiges excavated by successive waves of English and German
research teams, the city's original glory is hard to imagine.

Despite being subjected to destructive attacks early in the century, the Boundary Stelae the
King had set up to demarcate his territory - and they alone - continue to speak out of times
past:

Akhenaton's kingdom covered a territory the size of "six iteru, three-quarters of a khe and four
cubits the side," - from the north stela to the south stela - or about thirteen thousand meters.

They also proclaim that "His majesty mounted a great chariot of electrum and, on the favorable
day, marked out the limits of the site he had named The Horizon of the Aten; then, as men,
women and all things rejoiced, he had set up an altar and made an unprecedented oblation to
the Aten.

Then, all those near to the King, the high-placed officials, the army chiefs, were brought before
him and bowed low to him although he asserted that it was the Aten Himself who had designat-
ed this site (...), to which the court replied that Aten would unveil his plans to no one but him
alone and soon all the nations of the world would come here to bring Aten, giver of life, the
tribute they owed to him.

Then the Pharoah had raised his hand towards the Disk at its zenith and had vowed he would
build Akhetaten there for Aten his father, at this precise site and nowhere else; that he would
listen to no one, not even the queen, should one try to persuade him to build Akhetaten else-
where.

Then he had listed all the grand and beautiful monuments he planned to set up, the House of
the Aten, the Mansion of the Aten, the Pavilion for the Queen, the House of Rejoicing for the
Aten in the Island "Exalted in Jubilees", and all the other buildings and works necessary to
celebrate the Aten, the Apartments of the Pharoah and the Apartments of the Queen."

The foundations for most of the buildings listed in the royal text have been identified, in parti-
cular the Great Temple (House of the Aten) and the Smaller Temple (Mansion of the Aten) of
the Aten, the vast palace onto the back of which were built the administrative buildings,
the House of the King or Little Palace, the Apartment of the Queen.

Above all, an eight hundred meter stretch of the royal street that ran through the center of
the city has been cleared. Beyond this stretched the leisure quarters, the homes of the high-
ranking officials, and further to the north, the suburbs, a complex mosaic of tightly grouped,
small houses. 
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