Meet King Tut’s Father, Egypt’s First Revolutionary

Akhenaten upended the religion, art, and politics of ancient Egypt, and then his legacy was buried. Now he endures as a symbol of change.

By Peter Hessler
Photograph by Rena Effendi

Sometimes the most powerful commentary on a king is made by those who are silent. One morning in Amarna, a village in Upper Egypt about 200 miles south of Cairo, a set of delicate, sparrowlike bones were arranged atop a wooden table. “The clavicle is here, and the upper arm, the ribs, the lower legs,” said Ashley Shidner, an American bioarchaeologist. “This one is about a year and a half to two years old.”

The skeleton belonged to a child who lived at Amarna more than 3,300 years ago, when the site was Egypt’s capital. The city was founded by Akhenaten, a king who, along with his wife Nefertiti and his son, Tutankhamun, has captured the modern imagination as much as any other figure from ancient Egypt. This anonymous skeleton, in contrast, had been excavated from an unmarked grave. But the bones showed evidence of malnutrition, which Shidner and others have observed in the remains of dozens of Amarna children.

“The growth delay starts around seven and a half months,” Shidner said. “That’s when you start transition feeding from breast milk to solid food.” At Amarna this transition seems to have been delayed for many children. “Possibly the mother is making the decision that there’s not enough food.”

Until recently Akhenaten’s subjects seemed to be the only people who hadn’t weighed in on his legacy. Others have had plenty to say about the king, who ruled from around 1353 B.C. until 1336 B.C. and tried to transform Egyptian religion, art, and governance. Akhenaten’s successors were mostly scathing about his reign. Even Tutankhamun—whose brief reign has been a subject of fascination since his tomb was discovered in 1922—issued a decree criticizing conditions under his father: “The land was in distress; the gods had abandoned this land.” During the next dynasty, Akhenaten was referred to as “the criminal” and “the rebel,” and pharaohs destroyed his statues and images, trying to remove him from history entirely.

Museum Pieces - Diorite bust of Horemheb

Photocredit: Nicholson Museum

Diorite bust of Horemheb

Collection: Nicholson Museum: Stone Artefacts, Ancient Egyptian
Object Category: Sculpture - Bust
Name/Title: Fragmentary statue of the pharaoh Horemheb as a kneeling scribe
Media: Stone - diorite
Measurements: 45.5 h/l x 40.0 w x 26.0 d cm, 147 kg
Acquisition Credit Line: Donated by Sir Charles Nicholson 1860
Museum Number: NMR. 1138

Production:

Place: Ptah Temple, Memphis, Egypt
Date: 1330-1320 BC

Description:

The figure wears a very fine garment with pleated sleeves and collar at base of the throat. Almost certainly Horemheb from his pre royal career.

History Notes:

Description and Function (Author: Dr Sophie Winlaw)

There are no inscriptions on the surviving section of this statue (including the narrow back pillar - an area which is usually inscribed with the subject's name). However, the identity of this individual can be determined through an examination of his facial features, the distinctive style of sculpture, the clothing and the wig. The long unstructured wavy wig is commonly worn by scribes who are usually represented in statuary as seated figures with crossed legs and in many cases papyrus scrolls on their laps (the fold of skin of our piece below the breast is suggestive of either a seated or squatting figure).

Scribes form a well respected professional class who are literate - unlike the majority of ancient Egyptians - so for this man to be represented as a scribe it reflects his high social status. This is also reflected by the style of wig and the garment he wears - types which were worn by high officials of the late 18th and early 19th dynasties (1550-1213 BC). Scribes are also protected by the god Thoth - the ibis headed god of writing and knowledge.

Many of the scribal statues depict the subject as being bare-chested but in this case he wears a distinctive type of robe which is draped loosely over his upper arms. The facial features are very distinctive, especially the shape of the eyes and the fullness around the jaw line and cheeks (representative of the Amarna Period). This statue has been carved, smoothed and polished with great precision and there would have been few officials who could have afforded a statue of this quality.

Egyptian Carving Defaced by King Tut's Possible Father Discovered

By Owen Jarus, Live Science Contributor   |   July 24, 2014

A newly discovered Egyptian carving, which dates back more than 3,300 years, bears the scars of a religious revolution that upended the ancient civilization.

The panel, carved in Nubian Sandstone, was found recently in a tomb at the site of Sedeinga, in modern-day Sudan. It is about 5.8 feet (1.8 meters) tall by 1.3 feet (0.4 m) wide, and was found in two pieces. 

Originally, it adorned the walls of a temple at Sedeinga that was dedicated to Queen Tiye (also spelled Tiyi), who died around 1340 B.C. Several centuries after Tiye's death — and after her temple had fallen into ruin — this panel was reused in a tomb as a bench that held a coffin above the floor.

Credit: Photo by V. Francigny © Sedeinga Mission

Scars of a revolution

Archaeologists found that the god depicted in the carving, Amun, had his face and hieroglyphs hacked out from the panel. The order to deface the carving came from Akhenaten (reign 1353-1336 B.C.), a pharaoh who tried to focus Egyptian religion around the worship of the "Aten," the sun disk. In his fervor, Akhenaten had the name and images of Amun, a key Egyptian god, obliterated throughout all Egypt-controlled territory. This included the ancient land of Nubia, a territory that is now partly in Sudan.

"All the major inscriptions with the name of Amun in Egypt were erased during his reign," archaeology team member Vincent Francigny, a research associate at the American Museum of Natural History in New York, told Live Science in an interview.

The carving was originally created for the temple of Queen Tiye — Akhenaten's mother — who may have been alive when the defacement occurred. Even so, Francigny stressed that the desecration of the carving wasn't targeted against Akhenaten's own mom.

Museum Pieces - Nefertiti offering flowers to Aten

Caption: Nefertiti, ca. 1352-1336 B.C.E. Limestone, painted, 9 1/4 x 15 3/16 in. (23.5 x 38.5 cm). Brooklyn Museum, Charles Edwin Wilbour Fund, 71.89. Creative Commons-BY

Occasionally we can identify one of the members of the Amarna royal family by a unique characteristic. The woman on this column drum has a tall, flat-topped crown worn exclusively by Nefertiti. This same headdress appears on the famous bust of the queen that is in the Berlin Museum.

Limestone sunk relief which, to judge from the convex curve of the decorated surface, once formed part of a column. To the left is Nefertiti, facing right, wearing the crown peculiar to her and Queen Tiy. She offers a formal bouquet to the Aten, three of whose rays reach to receive it. In front of her stands Akhenaton wearing a Blue Crown with streamers. Only the rear third of his body is preserved. Nefertiti is preserved from the waist up. 

Inscription: one line above the offering scene: “given life forever eternally”. Above “given life” are the bottom portions of two cartouches. 

Condition: Lower left corner broken off and replaced. Chips out of Nefertiti's crown, her right arm and elbow, her left hand and wrist, and the base of her neck. Traces of blue paint in hieroglyphs, flowers, and both crowns. Traces of red paint in both bodies, hands of the Aten and the base of the bouquet.

Medium: Limestone, painted
Possible Place Made: El Amarna, Egypt
Dates: ca. 1352-1336 B.C.E.
Dynasty: late XVIII Dynasty
Period: New Kingdom, Amarna Period
Dimensions: 9 1/4 x 15 3/16 in. (23.5 x 38.5 cm)  (show scale)
Collections:Egyptian, Classical, Ancient Near Eastern Art
Museum Location: This item is on view in Egypt Reborn: Art for Eternity, Amarna Period, Martha A. and Robert S. Rubin Gallery, 3rd Floor
Accession Number: 71.89
Credit Line: Charles Edwin Wilbour Fund
Rights Statement: Creative Commons-BY

Source: http://www.brooklynmuseum.org/opencollection/objects/3805/Nefertiti#

Akhenaten: mad, bad, or brilliant?

He fathered Tutankhamun, married Nefertiti, and was one of the most original thinkers of his era. Then why is the pharoah Akhenaten often dismissed as a madman?

By Alastair Sooke 09 Jan 2014

Almost 200 miles south of Cairo, in the heart of Middle Egypt, the archaeological site of Amarna occupies a great bay of desert beside the River Nile. To the uninformed eye, this semicircle of barren land, bound by the east bank of the river and enormous limestone cliffs, looks like nothing much: a vast, stricken dust bowl, approximately seven miles long and three miles wide, scattered with sandy hillocks. But 33 centuries ago, this spot was home to tens of thousands of ancient Egyptians, brought there by the will of a single man: the pharaoh Akhenaten.

Rebel, tyrant, and prophet of arguably the world’s earliest monotheistic religion, Akhenaten has been called history’s first individual. His impact upon ancient Egyptian customs and beliefs stretching back for centuries was so alarming that, in the generations following his death in 1336 BC, he was branded a heretic. Official king lists omitted his name.

For my money, this makes him the most fascinating and controversial figure in Egyptian history. And that’s before you consider his marriage to Nefertiti, known as the Mona Lisa of antiquity thanks to her austerely beautiful painted limestone bust discovered in a sculptor’s workshop at Amarna and now in the Egyptian Museum in Berlin, or the likelihood that he fathered Tutankhamun, the most famous pharaoh of them all. If I were in charge of the British Museum, I would commission an exhibition about Akhenaten in a trice.

Akhenaten was not supposed to become pharaoh. The son of Amenhotep III, who dominated the first half of the 14th century BC, ruling over a court of unprecedented luxury and magnificence that placed great emphasis on solar theology, Prince Amenhotep, as he was then called, was younger brother to the crown Prince Thutmose. Following Thutmose’s unexpected death, though, he became the heir apparent – and when his father died in 1353 BC, he took the throne as Amenhotep IV.

Nefertiti as sensual goddess

Lecturer details research suggesting more complex role for Egyptian queen

By Valerie Vande Panne, Harvard Correspondent

In history, the Egyptian Queen Nefertiti is depicted as a powerful, independent woman. Her bust, on display at the Neues Museum in Berlin, is one of the most reproduced works of ancient Egypt.

But Jacquelyn Williamson, visiting lecturer on women’s studies and Near Eastern studies and women’s studies in religion program research associate at Harvard Divinity School (HDS), suggests that Nefertiti wasn’t quite who people imagine she was, and eventually was revered as something of a sex goddess.

Nefertiti is “often represented as a powerful and independent figure,” said Williamson, and has a “reputation as being a uniquely strong queen.”

“I expected images of her smiting the heads of the enemies of Egypt, an act usually reserved for the king,” said Williamson, who has identified a temple that she believes was the queen’s. “She is shown in the tombs of the elite at Amarna at a natural height to the king.”

Amenhotep IV became king when Egypt was wealthy and its empire was strong, covering territory from as far north as Syria to as far south as Sudan. He worshipped the sun god Re, whose visible manifestation in the daytime sky was known as the Aten. He gave this god prominence. When Amenhotep took the throne, he became Akhenaten, or “one who is effective for the Aten.”

Akhenaten: Egyptian Pharaoh, Nefertiti's Husband, Tut's Father

By Owen Jarus, LiveScience Contributor   |   August 30, 2013

Akhenaten was a pharaoh of Egypt who reigned over the country for about 17 years between roughly 1353 B.C. and 1335 B.C.

A religious reformer he made the Aten, the sun disc, the center of Egypt’s religious life and carried out an iconoclasm that saw the names of Amun, a pre-eminent Egyptian god, and his consort Mut, be erased from monuments and documents throughout Egypt’s empire. 

When he ascended the throne his name was Amenhotep IV, but in his sixth year of rule he changed it to “Akhenaten” a name that the late Egyptologist Dominic Montserrat translated roughly as the “Benevolent one of (or for) the Aten.”

In honor of the Aten, he constructed an entirely new capital at an uninhabited place, which we now call Amarna, out in the desert. Its location was chosen so that its sunrise conveyed a symbolic meaning. “East of Amarna the sun rises in a break in the surrounding cliffs. In this landscape the sunrise could be literally ‘read’ as if it were the hieroglyph spelling Akhet-aten or ‘Horizon of the Aten’ — the name of the new city,” wrote Montserrat in his book "Akhenaten: History, Fantasy and Ancient Egypt" (Routledge, 2000).

He notes that this capital would quickly grow to become about 4.6 square miles (roughly 12 square kilometers) in size. After his death, the pharaoh’s religious reforms quickly collapsed, his new capital became abandoned and his successors denounced him.

Akhenaten, either before or shortly after he became pharaoh, would marry Nefertiti, who in some works of art is shown standing equal next to her husband. Some have even speculated that she may have become a co-, or even sole, ruler of Egypt. 

Ancient Egyptian Cemetery Holds Proof of Hard Labor

Heretic Pharaoh Akhenaten's capital was no paradise for many adults and children.


Traci Watson
for National Geographic News
Published March 13, 2013


Carvings on the walls of the ancient Egyptian city of Amarna depict a world of plenty. Oxen are fattened in a cattle yard. Storehouses bulge with grain and fish. Musicians serenade the pharaoh as he feasts on meat at a banquet.

But new research hints that life in Amarna was a combination of grinding toil and want—at least for the ordinary people who would have hauled the city's water, unloaded the boats on the Nile, and built Amarna's grand stone temples, which were erected in a rush on the orders of a ruler named Akhenaten, sometimes called the "Heretic Pharaoh."

Researchers examining skeletons in the commoners' cemetery in Amarna have discovered that many of the city's children were malnourished and stunted. Adults show signs of backbreaking work, including high levels of injuries associated with accidents.

"We have evidence of the most stressed and disease-ridden of the ancient skeletons of Egypt that have been reported to date," said University of Arkansas bioarchaeologist Jerome Rose (a National Geographic Committe for Research and Exploration grantee), one of the team of experts examining the dead. "Amarna is the capital city of the Egyptian empire. There should be plenty of food . . . Something seems to be amiss."

To the earth, a sun is born

Jenny Jobbins explores the way in which the peoples of the Roman Empire clung to their old festivals but gave them new meaning 

In the northern hemisphere, the Sun reaches the lowest point of its power in its annual cycle at the end of December. The Winter Solstice, the shortest day, falls on 21 or 22 December, and a few days later the days visibly begin to lengthen. To the people of the ancient world, the guaranteed rebirth of the sun meant a time to celebrate vegetation and — especially in northern climates — a time to feast on the remainder of the harvest that could not be stored, and to kill and eat the livestock that could not be fed over the winter. The ensuing lean period would come to an end with the new growth of crops in Spring.

The Solstice period was celebrated in Rome by the week-long Roman festival of Saturnalia, Saturn being the god of agriculture. Many religions took the post-Solstice emergence of the sun as the time to celebrate the birth of their divinity or their divine leader. The birthdays of Horus in Egypt; the sun god Attis in Phrygia; Krishna in India; Freyr (son of Odin) in Scandinavia; Mithra, the saviour and Light of the World of the Zoroastrians Persians; the sun god of the Greeks, Apollo; Adonis; Dionysus (Bacchus) and Hercules (son of Zeus) were all held on or about 25 December. Mithra was eventually adopted as the main god of the Roman army, and from the latter part of the third century AD he was identified with Sol Invictus (the Unconquered Sun), the sun god of the later Roman Empire whose feast, Dies Natalis Solis Invicti, was also celebrated on 25 December. Alexander the Great also claimed that he was born on that day.

Re-Examining Nefertiti's Likeness and Life

By Matthias Schulz

German excavators discovered the famous bust of Nefertiti in Egypt 100 years ago. As an anniversary exhibition kicks off in Berlin, new findings are altering old ideas about Germany's controversial acquisition of the bust and the story of the legendary beauty herself.

In wartime, the course of the world is often accelerated in odd ways. To the sounds of sword thrusts and the thunder of cannons, entire empires have been dispersed, and fates brought together and accumulated. As if in stop motion, heroes have been born and destroyed once again.

But there was a time when things were completely different. The revolution of the Pharaoh and sun guru Akhenaton, who devised a light theology with his wife Nefertiti and, in 1350 B.C., declared the solar disk "Aton" to be the only god, was followed by a period of sluggish peace, filled with flute music and endless caresses. The whole thing was so odd that Egyptologist Jan Assmann refers to it as the "entry of the improbable into history."

The peculiar rulers of what was then the richest nation on earth lived in the newly founded Nile capital Akhetaton ("Horizon of Aton"). Servants carried them on a throne made of electrum. Pharaoh Akhenaton liked to be portrayed as having a fat stomach, while Nefertiti wore transparent robes that hardly covered her pubic mound.

Then came damnation. Angry successors destroyed the images of the heretics, their names were obliterated and almost all traces were removed.

The Story of Nefertiti

As queen of Egypt married to the iconoclastic pharaoh Akhenaton, Nefertiti helped in the temporary transformation of the cultures traditional religion into a monotheistic cult of sun worship. She also had an important role in ruling the empire and inspired standards of female beauty.

Akhenaton, Nefertiti and children

Early Life

Nefertiti was born in the royal city of Thebes on the Nile River in Upper Egypt; her name means "the beautiful one has come." Her origins and much about her life are unclear. Her supposed mother or stepmother, Tiy, was also described as her "nurse" and "governess." Her putative father was Ay, at first a scribe and keeper of the king's records. Eventually, Ay was to become grand vizier, or chief minister, as well as commander of the king's chariotry.

Perhaps her father's ascendancy made it possible for Nefertiti to secure an entrée to the court and to become friendly with the king's oldest son, the younger Amenhotep, a year her senior. Amenhotep happened to have her father, Ay, as tutor. Nefertiti had a younger sister, Mudnodjme, whom some scholars posit became the chief wife of King Horemheb, a view contested by others.

Given her father's presumed ambitions and the young prince's affection for her, at age eleven Nefertiti already appeared to have been groomed to be queen. It is agreed that she spent much of the her childhood in the royal palace at Thebes, a magnificent city beautified by Ay, this time in his capacity as chief architect to King Amenhotep III, the prince's father.

After the young King Amenhotep IV ascended the throne at about age sixteen upon his father's death, he married Nefertiti, then fifteen. She thus became Queen Nefertiti, empress of the two Egypts, Upper and Lower. During the Eighteenth Dynasty, royal couples were considered the intermediaries between the people and their gods; Amenhotep and Nefertiti, according to custom, were thus ascribed near-divine attributes.

The new king, however, broke rank with his predecessors. He evinced little interest in hunting, the affairs of state, or warfare. Rather, his focus was primarily theological. In fact, the sovereign became a religious reformer and was eventually considered a heretic. In contrast to his ancestors, Amenhotep IV replaced Amun-Re, the supreme god of all Egyptian gods, with a new paramount, powerful, and eventually sole god, Aton, whose manifestation was the sun-disk, the physical embodiment of the planet. Until then, Aton had been only a minor Theban god. Symbolically, in Year 5 of his reign, Amenhotep changed his name to Akhenaton. Because of mounting opposition to his iconoclasm and to his closure of the temples of the other gods, Akhenaton decided to build a new capital, Akhetaton (the modern Tell el-Amârna, on the Nile in Middle Egypt some 250 miles north of Thebes). The royal family and a good part of the court then moved there.

Religion in the Lives of the Ancient Egyptians

by Emily Teeter & Douglas J. Brewer

Because the role of religion in Euro-American culture differs so greatly from that in ancient Egypt, it is difficult to fully appreciate its significance in everyday Egyptian life. In Egypt, religion and life were so interwoven that it would have been impossible to be agnostic. Astronomy, medicine, geography, agriculture, art, and civil law--virtually every aspect of Egyptian culture and civilization--were manifestations of religious beliefs.

Most aspects of Egyptian religion can be traced to the people's observation of the environment. Fundamental was the love of sunlight, the solar cycle and the comfort brought by the regular rhythms of nature, and the agricultural cycle surrounding the rise and fall of the Nile. Egyptian theology attempted, above all else, to explain these cosmic phenomena, incomprehensible to humans, by means of a series of understandable metaphors based upon natural cycles and understandable experiences. Hence, the movement of the sun across the sky was represented by images of the sun in his celestial boat crossing the vault of heaven or of the sun flying over the sky in the form of a scarab beetle. Similarly, the concept of death was transformed from the cessation of life into a mirror image of life wherein the deceased had the same material requirements and desires.

Origins and nature of the gods

It is almost impossible to enumerate the gods of the Egyptians, for individual deities could temporarily merge with each other to form syncretistic gods (Amun-Re, Re-Harakhty, Ptah-Sokar, etc.) who combined elements of the individual gods. A single god might also splinter into a multiplicity of forms (Amun-em-Opet, Amun-Ka-Mutef, Amun of Ipet-swt), each of whom had an independent cult and role. Unlike the gods of the Graeco-Roman world, most Egyptian gods had no definite attributes. For example, Amun, one of the most prominent deities of the New Kingdom and Late Period, is vaguely referred to in secondary literature as the "state god" because his powers were so widespread and encompassing as to be indefinable.

To a great extent, gods were patterned after humans--they were born, some died (and were reborn), and they fought amongst themselves. Yet as much as the gods' behavior resembled human behavior, they were immortal and always superior to humans.

Sun god's disc set to rise

With the help of funds raised by the Hildesheim Museum in Germany, the long awaited Aten Museum in Minya has taken a step nearer to completion, Nevine El-Aref reports

It seems that the spell of the 'curse of the pharaohs' that has hovered over the proposed Aten Museum will be broken when the mseum finally opens its doors overlooking the Nile bank in the Upper Egyptian town of Minya.

Just two years after the construction of the new museum ground to a halt through lack of funds, work will soon resume folowing the announcement this week that the financial campaign begun by the Hildesheim Museum in Germany will raise the LE 60 million fund required to compete the project.

Mohamed Ibrahim, the minister of state for antiquities, announced that according to the protocol of friendship signed between the Aten and Hildesheim Museums, the Hildesheim wouldl help the ministry complete the final phase of the museum through its campaign to raise funds.

Since the German government proposed the design as a gift to the Egyptian government in 1998, according to the friendship protocol signed between the Hildesheim Museum and the Aten Museum, the latter has faced a good many construction and financial problems.

In 1990 the late architect Gamal Bakry carried out some modification to the building design to meet Egyptian building codes, while museological consultant Mahmoud Mabrouk redesigned the landscape to be compatible with the museum's outdoor exhibition as well as the exhibition scenario.

However, Bakry's death and the shortage of funding were the first obstacles to face the construction of the Aten Museum, and except for sand and a large enclosure wall the piece of land allocated for it stood void and waiting for the start sign. Five years later workmen started laying the foundation stones for he museum, but the budget shortfall put it on hold until 2002, when Zahi Hawass took office as the secretary-general of the Supreme Council for Antiquities (SCA) and put the programme for building and rehabilitating Egypt's national and antiquities museums at the top of his agenda.

Reign of Pharaoh Thutmose II suggests crisis

Harvard University educated archaeologist and president of the Paleontological Research Corporation, Dr. Joel Klenck, states an array of archaeological discoveries evidence a crisis during the reign of the Egyptian Pharaoh Thutmose II (ca. 1,492-1,479 B.C.) in the Eighteenth Dynasty.
An inscription by the succeeding Pharaoh Hatshepsut (ca. 1,479-1,457 B.C.) in her Underground Temple at Speos Artemidos states that Egypt was “ruined” and “had gone to pieces” before the beginning of her reign. Hatshepsut’s inscription also states that a population of “vagabonds” emerged from former Asiatic populations that once controlled northern Egypt and caused this ruination. Hatshepsut notes these vagabonds were responsible for “overthrowing that which had been made”.

Klenck comments, “The reign of Thutmose II ended between 79 and 86 years after Seqenenre Tao II (ca. 1,560-1,555 B.C.) began to reconquer northern Egypt from foreign Hyksos populations, who controlled Egypt during the Second Intermediate Period (ca. 1,650-1,550 B.C.). Egyptian texts are clear that the son of Tao II, Ahmose I, conquered the Hyksos and captured their capital at Avaris around 1,550 B.C. Yet, this inscription by Hatshepsut notes another population remained in Egypt from ‘the midst’ of the ‘Asiatics’ and ruined Egypt ‘down to my majesty’ or before the beginning of her reign.”

Further, there is evidence that disease affected the royal court before the reign of Hatshepsut. The mummy of Thutmose II is the only corpse of a pharaoh during the Eighteenth Dynasty covered with cysts from an unknown malady. These lesions coat the back, waist, arms and legs of Thutmose II and exhibit a mixture of papules, scabs and scars up to several centimeters in length. These cysts also cover the corpse of the wet-nurse Sitre-In, who was probably unrelated to the royal lineage. In addition, Hatshepsut and her successor, Thutmose III (ca. 1,457-1,425 B.C.), bear traces of the disease suggesting their skin healed after a period of time. Recent DNA evidence suggests that Thutmose III might not be related to Thutmose II. That Sitre-In and Thutmose III show evidence of this disease suggests the disease was not hereditary but widely affected Thutmose II and his court.

Akhenaten and the Amarna Period

By Dr Kate Spence

The appeal of the Amarna period

Some people are drawn by interest in Akhenaten himself or his religion, others by a fascination with the unusual art which appeals strongly to the tastes of modern viewers and provides a sense of immediacy rarely felt with traditional Egyptian representation. The radical changes Akhenaten made have led to his characterisation as the 'first individual in human history' and this in turn has led to endless speculation about his background and motivation; he is cast as hero or villain according to the viewpoint of the commentator.

Akhenaten came to the throne of Egypt around 1353 BC. The reign of his father, Amenhotep III, had been long and prosperous with international diplomacy largely replacing the relentless military campaigning of his predecessors. The reign culminated in a series of magnificent jubilee pageants celebrated in Thebes (modern Luxor), the religious capital of Egypt at the time and home to the state god Amun-Re. The new king was crowned as Amenhotep IV (meaning 'Amun is content') and temple construction and decoration projects began immediately in the name of the new king. The earliest work of his reign is stylistically similar to the art of his predecessors, but within a year or two he was building temples to the Aten or divinised sun-disk at Karnak in a very different artistic style and had changed his name to Akhenaten in honour of this god.

Akhenaten's 'great king's wife' was Nefertiti and they had six daughters. There were also other wives, including the enigmatic Kiya who may have been the mother of Tutankhamun. Royal women play an unusually prominent role in the art of the period and this is particularly true of Nefertiti who is frequently depicted alongside her husband. Nefertiti disappears from the archaeological record around year 12 and some have argued that she reappears as the enigmatic co-regent Smenkhkare towards the end of Akhenaten's reign.

Heb Sed, The Ritual Jubilee

Introduction

Off all the many ancient Egyptian festivals, local as well as nationwide, there was one which differed quite a bit from the rest. While they all were aimed at the relationship between the gods, the king and the people, the Heb Sed was more directly focussed around the kingship as such and its complete renewal.

The name Heb Sed, also known as The Sed festival or Feast of the Tail, derives from the name of an Egyptian wolf god, one of whose names was Wepwawet or Sed. The less formal feast name, the Feast of the Tail, is derived from the name of the animal's tail that typically was attached to the back of the pharaoh's garment in the early periods of Egyptian history. This suggests that the tail was the vestige of a previous ceremonial robe made out of a complete animal skin.

A Heb Sed was first held during the 30th regnal year of a pharaoh, and from then on, every three years, but several pharaohs however, held their first Heb Sed at a much earlier date: Hatshepsut held her first jubilee during her 16th regnal year, while Amenhotep IV/Akhenaten chose to dedicate his festival to his solar-god Aten at the early beginnings of his reign. Ramesses II often left two instead of three years between his Heb Seds, he was able to celebrate 14 such jubilees during his 67 years of reign.