Relief on the cover of the sarcophagus (at Cambridge). After Sharpe.
Inscription (round the edges of cover), as far as decipherable.
“Osiris, King of Upper and Lower Egypt, lord of the two countries ... son of the Sun, beloved of the gods, lord of diadems, Rameses, prince of Heliopolis, triumphant! Thou art in the condition of a god, thou shalt arise as Usr, there is no enemy to thee, I give to thee triumph among them....” Budge, Catalogue, Egyptian Collection, Fitzwilliam Museum, Cambridge.
The student will find much more in Sir J. G. Frazer’s Golden Bough about the ancient use of human beings as well as statues to represent gods. Here we have merely to point to an apparent difference of idea between the Asiatic and African monarchies in this respect.
We find also a number of sculptures and paintings to enforce the idea that the Pharaohs were the actual sons of gods. The divine fathering and birth of Amenophis III, for instance (of the XVIIIth Dynasty), is displayed in extraordinary detail in a series of sculptures at Luxor. Moreover, it was held that the Pharaohs, being of so divine a strain, could not marry common clay, and consequently they were accustomed to marry blood relations within the degrees of consanguinity now prohibited, even marrying their sisters.
The struggle between palace and temple came into Egyptian history, therefore, at a different angle from that at which it came into Babylonia. Nevertheless, it came in. Professor Maspero (in his New Light on Ancient Egypt) gives a very interesting account of the struggle of Amenophis IV with the priesthoods, and particularly with priests of the great god, Ammon Ra, Lord of Karnak. The mother of Amenophis IV was not of the race of Pharaoh; it would seem that his father, Amenophis III, made a love match with a subject, a beautiful Syrian named Tii, and Professor Maspero finds in the possible opposition to and annoyance of this queen by the priests of Ammon Ra the beginnings of the quarrel. She may, he thinks, have inspired her son with a fanatical hatred of Ammon Ra. But Amenophis IV may have had a wider view. Like the Babylonian Nabonidus, who lived a thousand years later, he may have had in mind the problem of moral unity in his empire. We have already noted that Amenophis III ruled from Ethiopia to the Euphrates, and that the store of letters to himself and his son found at Tel Amarna show a very wide range of interest and influence. At any rate, Amenophis IV set himself to close all the Egyptian and Syrian temples, to put an end to all sectarian worship throughout his dominions, and to establish everywhere the worship of one god, Aton, the solar disk. He left his capital, Thebes, which was even more the city of Ammon Ra than later Babylon was the city of Bel-Marduk, and set up his capital at Tel Amarna; he altered his name from “Amenophis,” which consecrated him to Ammon (Amen) to “Akhnaton,” the Sun’s Glory; and he held his own against all the priesthoods of his empire for eighteen years and died a Pharaoh.
