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[[File: Akhenaten, Nefertiti and their children.jpg|thumbnail|250px|left|Akhenaten, Nefertiti, and their children]]__NOTOC__In 1353 or possibly 1351 BCE , Amenhotep IV ascended to the throne of Egypt. In the fourth year of his reign , he changed his name to Akhenaten to reflect his devotion . He created a new [[How did Monotheism Develop?| monotheistic religion]] devoted to a single god he called named the Aten. The However, the pharaoh’s loyalty was not enough, however, and soon Akhenaten required that all of Egypt adopt his new god and abandon the their old pantheon in favor of sun worship. His This religion consumed his reign was consumed by this religion, and the changes he made were remarkable. The most notable effects of his conversion include included an entirely new religious philosophy and style of artistic expression, the establishment of a new capital city , and a ruinous disregard for foreign policy. His efforts would ultimately prove to be futile, as Akhenaten and his sun cult were all but forgotten in the years following his death.

==Early Signs of What was Akhenaten’s ConversionNew Religion?==Akhenaten’s program was not launched immediately upon his accession, but there were early signs that Amenhotep IV intended to institute major religious changes in Egypt. An upright commemorative slab from his early reign, known as a stela, describes Akhenaten's plan to erect a building that would be dedicated to the deity he called “Ra-Horakhty in his name of Shu, who is the Aten.” This early version of Akhenaten’s god was a composite of the Aten and the Egyptian gods Ra and Horus, the sun god and sky god. It was common in ancient Egypt for gods to merge identities, and Akhenaten may have been attempting to ease Egyptians into the idea of sun worship by associating the Aten with gods that were already familiar.

Akhenaten’s program was not launched immediately upon his accession, but there were An early signs that representation of Amenhotep IV intended to institute major religious changes in Egypt. An upright commemorative slab from his early reign, known as a stela, describes Akhenatenthe king can be found on the tomb's plan to erect walls of a building which would be dedicated royal scribe named Kheruef (TT 192). The tomb walls contain inscriptions that feature the sun disk and other references to Amenhotep IV and the deity he called “Ra-Horakhty in his name worship of Shu, who is the Aten”sun. This early version <ref>”The Tomb of Akhenaten’s god was a composite Kheruef: Theban Tomb 192” <i>The Epigraph Survey</i>. The Oriental Institute of the Aten and the Egyptian gods Ra and HorusChicago, 1980. Web. Nov. 5, 2015, the sun god and sky god respectivelyp.12. </ref> It was common in ancient Egypt not uncommon for gods the pharaohs to merge identities choose a particular god as a patron, and Akhenaten may have been attempting it stands to ease presume that Egyptians into such as Kheruef could not have guessed the idea of sun worship by associating the Aten with gods that were already familiarlengths to which his king would go to honor his chosen god.

An early representation In year four of his reign, Amenhotep IV as king can be found on and his queen changed their names to reflect their devotion to the walls of the tomb of a royal scribe named Kheruef (TT 192)Aten. The walls of Amenhotep became Akhenaten or “One Who Is Effective For the tomb contain inscriptions that feature the sun disk Aten,” and other references to Amenhotep IV and the worship his queen became Neferneferuaten Nefertiti, which means “Beautiful Are The Beauties of the sunAten, The Beautiful One Has Come.” <ref>”The Tomb Williamson, Jacquelyn. “Amarna Period.” <i>UCLA Encyclopedia of Kheruef: Theban Tomb 192”The Epigraph SurveyEgyptology</i>. The Oriental Institute of Chicago, 198024 June 2015. Web. 04 Nov. 5, 2015, p.12pg.7</ref> One year later, the king abandoned all pretense and officially did away with the old gods. It was not uncommon for Another stela from this time at Karnak Temple, located in modern-day Luxor, contains an announcement that all deities save the pharaohs Aten had “ceased to choose a particular god as patronexist.” <ref>Redford, Donald B. “Akhenaten: New Theories and it stands to presume that Egyptians such as Kheruef could not have guessed Old Facts.” <i>Bulletin of the lengths to which his king would go to honor his chosen god.American Schools of Oriental Research</i> 269: 4-15</ref>

==Why did Akhenaten try to erase the Old Egyptian Gods?==[[File:Amun-Ra.jpg|thumbnail|275px|left|Amun-Ra from Karnak Temple complex]]In the same year four , Akhenaten began a widespread attempt to remove any signs of his reign Amenhotep IV and his queen changed their names to reflect their devotion to the Atentraditional Egyptian deities systematically. Amenhotep became Akhenaten, or “One Who Is Effective For It appears that Amen was the Aten” and his queen became Neferneferuaten Nefertiti, which means “Beautiful Are The Beauties main focus of the Atenking’s disapproval, The Beautiful One Has Come” and a fleet of semi-literate workers wer=e dispatched to chisel away symbols and words that bore any passing resemblance to his name. <ref>Williamson, Jacquelyn. “Amarna Period.” <i>UCLA Encyclopedia of Egyptology. 24 June 2015. Web. 04 Nov. 2015, pg. 7</i>: 8</ref> One year later Even private tombs were defaced, including the king abandoned all pretense and officially did away with tomb of Khereuf, where many of the old gods. Another stela from this time at Karnak Temple, located in modern day Luxor, contains an announcement that all deities save images of Amen were chiseled off the Aten had “ceased to existwalls.” <ref>Redford<i>The Tomb of Kheruef</i>, Donald B. “Akhenaten: New Theories and Old Facts.” Bulletin of the American Schools of Oriental Research 269: 4-1517</ref>

==The Systematic Erasure This may have been a political move as much as a religious one. In the decades leading up to his father’s reign, the priests in Amen's cult had attained a level of political clout that rivaled even that of the pharaoh. Akhenaten inoculated himself against this threat by declaring that there was only one god, the Aten and that he was its son and only prophet. <ref>Williamson, <i>UCLA Encyclopedia of Egyptology</i>: 7</ref> Whereas the old deities were accessible to all Egyptians through worship, the only intercessor between the Aten and its people was Akhenaten himself (Ikram 101, Redford, “Akhenaten: New Theories and Old Gods==Facts,” 26). Soon he began taxing the temples of the old gods and redirecting the revenue to his own projects. <ref>Williamson, <i>UCLA Encyclopedia of Egyptology</i>: 6</ref>

In Throughout his reign, Akhenaten’s cult continued to depart from traditional religious philosophy. One such change was the Atenist focus on the same year Akhenaten began a widespread attempt to systematically remove any signs visible and tangible instead of the traditional Egyptian deitiesworship of the abstract and the unknown. It appears that Amen The old gods were conceived of in abstract ways with many roles and representations, and a god could take on many forms, merge identities with other gods, and represent abstract notions such as victory in battle. In contrast, the Aten was the main focus of visible sun in the king’s disapproval sky, and a fleet of semi-literate workmen his works were dispatched to chisel away symbols the physical objects and people on Earth. Akhenaten and his followers worshiped the visible sun alone and eschewed the idols and words emblems that bore any passing resemblance to his name. were such an integral part of the old religion <ref>Williamson, ‘’’UCLA <i>UCLA Encyclopedia of Egyptology’’’: 8Egyptology</refi> Even private tombs were defaced, including the tomb of Khereuf, where many of the images of Amen were chiseled off the walls. <ref>The Tomb of Kheruef, 17: 9</ref>

This may have been a political move as much as a religious one. In ==How did art in the decades leading up Amarna Period change?== <dh-ad/>It isn't easy to discern the details of Akhenaten’s philosophy as there are very few official texts from his father’s reign the priests in the cult of Amen had attained a level of political clout that rivaled even that pertain to religion. There is no “word of the pharaoh. Akhenaten inoculated himself against this threat by declaring that there was only one god, the Aten” no holy scripture, and only a short few “Hymn to the Aten” prayers that he was its son appear on tomb walls <ref>Hornung, E. (1992). The Rediscovery of Akhenaten and only prophetHis Place in Religion. <refi>Williamson,’’’UCLA Encyclopedia Journal of Egyptology’’’the American Research Center in Egypt</i>: 748. Web. 05 November 2015.</ref> Whereas the old deities were accessible Due to all Egyptians through worship, the only intercessor between the Aten and its people was Akhenaten himself (Ikram 101lack of written sources on Atenism, Redford, “Akhenaten: New Theories Egyptologists rely heavily on tombs' decorations and Old Facts”, 26)temple walls. Soon he began taxing The style in which these decorations are rendered has come to be called the temples of the old gods and redirecting the revenue Amarna style. It is unique in Egyptian history due to his own projectsits dramatic departure from traditional artistic conventions. <ref>Williamson, ‘’’UCLA Encyclopedia of Egyptology’’’: 6</ref>

Throughout his reign Akhenaten’s cult continued to depart The most obvious and notable divergence from traditional religious philosophy. One such change was typical Egyptian art is the Atenist focus on Amarna portrayal of the visible and tangible as opposed to human body, particularly the traditional Egyptian worship of king himself. Traditionally the abstract pharaoh had been presented as a young man with a muscular physique and the unknownproportionate features. The old gods were conceived of Akhenaten is portrayed in abstract ways with many roles and representations and a god could take on many forms, merge identities with other gods and represent abstract notions such as victory in battlefar less orthodox manner. In contrastHis arms and shoulders are thin, the Aten was the visible sun in the sky and his works were the physical objects face is taut. He has a prominent belly, thick hips, and people on Earthfat thighs. This striking physique led early scholars to believe that Akhenaten was a woman. Artists from this period also included details that had previously been left out, such as distinguishable toes, well-defined ears and his followers worshiped the visible sun alone lobes, and eschewed even wrinkles in the idols and emblems that were such an integral part of the old religion neck. <ref>WilliamsonHornung, ‘’’UCLA Encyclopedia <i>Journal of Egyptology’’’the American Research Center in Egypt</i>: 943</ref>

==Art Especially unusual was the nature of the scenes depicted in Amarna art. Earlier pharaohs were typically portrayed in an austere manner, engaging in official religious duties, hunting, or fighting in battle. The Amarna period is known for depicting Akhenaten and his family in a markedly intimate and informal manner by comparison. A famous example is a royal family portrait dated to approximately Year 8 of Akhenaten’s reign. The king and queen are seated facing each other and nearly equal in height. Akhenaten raises his daughter Meritaten to his lips, kissing her, and Maketaten and Ankhesenpaaten interact playfully with their mother, one seated in her lap and the other leaning up against her in a relaxed posture. Intimate scenes such as this were virtually unknown in Egyptian art up until this time.<ref>Davis, Whitney. “Two Compositional Tendencies in Amarna Period== Relief”. <i>American Journal of Archaeology</i> 82.3 (1978): 388 Web. 05 November 2015</ref>. It is unknown why Akhenaten required that he and his family be portrayed in this way, but the result would have been surprising to his contemporaries.

It is difficult to discern ==Why did Akhenaten relocate the Egyptian Capital?==Akhenaten’s artistic and religious reforms were radical indeed, but they were not the details most consequential aspect of Akhenaten’s philosophy as there are very few official texts from his reign that pertain to religionplan. There is no “word In the fifth year of god”this reign, no holy scripture and only a short few “Hymn the pharaoh announced his intention to move the Aten” prayers that appear on tomb walls <ref>Hornungentire Egyptian court to a city he called “Akhetaten, E. (1992). The Rediscovery of Akhenaten and His Place in Religion. ‘’’Journal ” or “The Horizon of the American Research Center Aten,” located at Tell el-Amarna in Egypt’’’: 48Middle Egypt. Web. 05 November 2015.</ref> Due to the lack of written sources on Atenism Thebes was well established as Amen's city, Egyptologists rely heavily on decorations in tombs and Akhenaten claimed that his god required a capital built on temple wallsvirgin land. The style in which these decorations are rendered has come to be called foundation of the site was marked by sixteen ornate stelae, now known as the Boundary Stelae, whose inscriptions justify the Amarna stylemove, establish strict geographical boundaries and it proclaim that Akhenaten is unique in Egyptian history due to its dramatic departure from traditional artistic conventionsthe Aten’s only representative on Earth.<ref>Williamson, <i>UCLA Encyclopedia of Egyptology</i>: 8</ref>

The It is hard to imagine how such a plan would have been received, yet it appears that most obvious and notable divergence from typical Egyptian art is of the Theban elite did relocate to Tell el-Amarna portrayal of the human body. However, particularly the king himselfthere is evidence that they did not go quietly. Traditionally Speeches recorded on the pharaoh had been presented boundary stelae serve as a young man with a muscular physique responses to what appears to be derision from the elite toward Akhenaten’s religion and proportionate featureskingship. <ref>Williamson, UCLA Encyclopedia of Egyptology: 8</ref> Akhenaten is portrayed However resistant they may have been, most of the court did relocate, and some, such as the king’s advisor Parennefer even invested in a far less orthodox mannernew tombs at the city’s necropolis. <ref>Williamson, <i>UCLA Encyclopedia of Egyptology</i>: 8</ref> Ultimately their commitment to his cause was fleeting. The site was abandoned shortly after his death c. 1332 BCE. <ref>Parcak, Sarah. "The Panehsy Church Project, 2006". <i>Amarna Project. </i> His arms Web. 5 November, 2015</ref>. After the move to Tell el-Amarna, Akhenaten’s focus on religion intensified, and shoulders are thin, his face is tautattention to other matters waned. Amenhotep III, he has was a prominent bellyskilled diplomat who maintained peaceful borders and upheld good correspondence with foreign empires.<ref> Hall, thick hips H. R.. “Egypt and fat thighsthe External World in the Time of Akhenaten” <i>The Journal of Egyptian Archaeology 7. ½</i> (1921): 42-44. Web. 05 November 2015</ref> This striking physique led early scholars to believe that Akhenaten , on the other hand, was apathetic toward correspondence and seemed to have generally been uninterested in foreign diplomatic relations. The Amarna Letters, a womancollection of cuneiform tablets discovered at Tell el-Amarna, attest to this. Artists Akhenaten repeatedly ignored pleas for help from this period also included details that had previously been left out foreign vassals, many of whom switched allegiances during his reign. <ref>Williamson, UCLA Encyclopedia of Egyptology: 9</ref> One such as distinguishable toesvassal, the prince Rib-adda of Byblos, repeatedly wrote to Akhenaten for assistance against the Hittite king. Akhenaten ignored his pleas, well defined ears and lobes the Hittites gained much ground in Syria and even wrinkles in the neckPalestine. <ref>HornungHall, ‘’’Journal <i>The Journal of the American Research Center in Egypt’’’Egyptian Archaeology 7.½</i>: 4344-45)</ref> Content to remain in Egypt and impose his new religion on his subjects, Akhenaten lost territory in the Middle East and Nubia and allowed foreign relations to deteriorate measurably.

Especially unusual was ==Conclusion==For these reforms, Akhenaten has been called “the world’s first idealist and the nature world’s first individual” <ref>Breasted, A History of the scenes depicted in Amarna art. Earlier pharaohs were typically portrayed in an austere mannerEgypt, engaging in activities such as official religious duties, hunting, or fighting in battle. The Amarna period is known for depicting Akhenaten and his family in 392</ref> but he has also been called a manner that is markedly intimate and informal by comparisonheretic. A famous example is a portrait <ref>Redford, Bulletin of the royal family dated to approximately Year 8 American Schools of Oriental Research 269: 1</ref> Whatever his intentions were, it can be said that Akhenaten’s reignreforms were severe and extreme but ultimately brief. The king and queen are seated facing each other and nearly equal in height. religion of Akhenaten raises was forgotten almost immediately after his daughter Meritaten to death, his lipscity abandoned, kissing herhis name chiseled from temple walls, and Maketaten and Ankhesenpaaten interact playfully with their mother, one seated in her lap and the other leaning up against her in a relaxed posture. Intimate scenes such as this were Aten virtually unknown in Egyptian art up until this time.erased from living memory <ref>DavisHornung, Whitney. “Two Compositional Tendencies in Amarna Relief”. American Journal of Archaeology 82.3 (1978): 388 Web44. 05 November 2015</ref>. It is not known why Akhenaten required that he and his family would be portrayed in this way, but the result three thousand years before Akhenaten’s story would have been surprising to his contemporariesspark public interest once again. ==Akhenaten Orders the Relocation of the Capital==

Akhenaten’s artistic and religious reforms were radical indeed, but they were not the most consequential aspect of his plan. In the fifth year of this reign, the pharaoh announced his intention to move the entire Egyptian court to a city he called “Akhetaten”, or “The Horizon of the Aten”, located at Tell el-Amarna in Middle Egypt. Thebes was well established as the city of Amen, and Akhenaten claimed that his god required a capital built on virgin land. The foundation of the site was marked by sixteen ornate stelae, now known as the Boundary Stelae, whose inscriptions justify the move, establish strict geographical boundaries and proclaim that Akhenaten is the Aten’s only representative on Earth.====References====<refreferences/>Williamson, UCLA Encyclopedia of Egyptology<div class="portal" style='float: 8</refcenter; width:55%'>

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After the move to Tell el-Amarna Akhenaten’s focus on religion intensified and his attention to other matters waned. His fatherUpdated March 23, Amenhotep III, was a skilled diplomat who maintained peaceful borders and upheld good correspondence with foreign empires.<ref> Hall, H. R.. “Egypt and the External World in the Time of Akhenaten” ‘’’The Journal of Egyptian Archaeology 7.½’’’ (1921): 42-44. Web. 05 November 2015</ref> Akhenaten on the other hand was apathetic toward correspondence and seems to have been generally uninterested in foreign diplomatic relations. The Amarna letters, a collection of cuneiform tablets discovered at Tell el-Amarna, attest to this. Akhenaten repeatedly ignored pleas for help from foreign vassals, many of whom switched allegiances during his reign. <ref>Williamson, UCLA Encyclopedia of Egyptology: 9</ref> One such vassal, the prince Rib-adda of Byblos, repeatedly wrote to Akhenaten for assistance against the Hittite king. Akhenaten ignored his pleas and the Hittites gained much ground in Syria and Palestine. <ref>Hall, ‘’’The Journal of Egyptian Archaeology 7.½’’’: 44-45)</ref> Content to remain in Egypt and impose his new religion on his subjects, Akhenaten lost territory in the Middle East and Nubia and allowed foreign relations to measurably deteriorate.2021

For these reforms Akhenaten has been called “the world’s first idealist and the world’s first individual” <ref>Breasted, A History of Egypt, 392</ref> but he has also been called a heretic. <ref>Redford, Bulletin of the American Schools of Oriental Research 269: 1</ref> Whatever his intentions were it can be said that Akhenaten’s reforms were severe and extreme, but ultimately brief. The religion of Akhenaten was forgotten almost immediately after his death, his city abandoned, his name chiseled from temple walls and the Aten virtually erased from living memory <ref>Hornung, 44.</ref> It would be three thousand years before Akhenaten’s story would spark public interest once again. [[Category:Wikis]]

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