TUTANKHAMEN

AMENISM, ATENISM AND EGYPTIAN MONOTHEISM

WITH HIEROGLYPHIC TEXTS OF HYMNS TO AMEN AND ATEN, TRANSLATIONS AND ILLUSTRATIONS BY
SIR ERNEST A. WALLIS BUDGE, LITT. D., D. LITT.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM

New York: Dodd, Mead & Co.

[1923]

THE REIGN OF TUTANKHAMEN.

("Living Image of Amen "), King of Egypt, about B.C. 1400.

WHEN and where TUTANKHAMEN was born is unknown, and there is some doubt about the identity of his father. From a scarab which was found in the temple of Osiris at Abydos, 1 we learn that his mother was called Merit-Ra. In the inscription on the red granite lion in the Southern Egyptian Gallery in the British Museum (No. 431), he says that he "restored the monuments of his father, King of the South and North, Lord of the Two Lands, Nebmaatra, the emanation of Ra, the son of Ra, Amenhetep (III), Governor of Thebes." It is possible that Tutankhamen was the son of Amenhetep III by one of his concubines, and that when he calls this king his father the statement is literally true, but there is no proof of it. On the other hand, Tutankhamen may have used the word "father" simply as a synonym of "predecessor." The older Egyptologists accepted the statement made by him on the lion that he dedicated to the Temple of Sulb in Nubia as true, but some of the more recent writers reject it. The truth is that the name of Tutankhamen's father is unknown. He became king of Egypt by virtue of his marriage with princess ANKHSEN-PAATEN, the third daughter of Amenhetep IV 2 , at least that is what it is natural to suppose, but it is possible that he got rid of his immediate predecessor, Smenkhkara, or Seaakara, who married the princess MERITATEN, or ATENMERIT, the eldest daughter of Amenhetep IV, and usurped his throne.

When Tutankhamen ascended the throne he was, or at all events he professed to be, an adherent of the cult of Aten, or the "Solar Disk," and to hold the religious views of his wife and his father-in-law. Proof of this is provided by the fragment of a calcareous stone stele preserved at Berlin (No. 14197), on which he is described as "Lord of the Two Lands, Rakheperuneb, Lord of the Crowns, Tutankhaten, to whom life is given for ever." 3

He did not at once sever his connection with the cult of Aten, for he started work on a temple, or some other building, of Aten at Thebes. This is certain from the fact that several of the blocks of stone which Heremheb, one of his immediate successors, used in his buildings bear Tutankhamen's name. It is impossible to describe the extent of Tutankhamen's building operations, for this same Heremheb claimed much of his work as his own, and cut out wherever possible Tutankhamen's name and inserted his own in its place. He went so far as to usurp the famous stele of Tutankhamen that Legrain discovered at Karnak in 1905. 4 From this stele we learn that the "strong names" and official titles which Tutankhamen adopted were as follows:--

1. Horus name. KA-NEKHT-TUT-MES

2. Nebti name. NEFER-HEPU-S-GERH TAUI.

3. Golden Horus name. RENP-KHAU-S-HETEP-NETERU

4. Nesu bat name. NEB-KHEPERU-RA

5. Son of Ra name. TUTANKHAMEN

In some cases the cartouche of the nomen contains the signs which mean "governor of Anu of the South" (i.e., Hermonthis). When Tutankhaten ascended the throne he changed his name to Tutankhamen, i.e., "Living image of Amen."

Our chief authority for the acts of Tutankhamen is the stele in Cairo already referred to, and from the text, which unfortunately is mutilated in several places, we can gain a very good idea of the state of confusion that prevailed in Egypt when he ascended the throne. The hieroglyphs giving the year in which the stele was dated are broken away. The first lines give the names and titles of the king, who says that he was beloved of Amen-Ra, the great god of Thebes, of Temu and Ra-Heraakhuti, gods of Anu (Heliopolis), Ptah of Memphis, and Thoth, the Lord of the "words of god" (i.e., hieroglyphs and the sacred writings). He calls himself the "good son of Amen, born of Kamutef," and says that he sprang from a glorious seed and a holy egg, and that the god Amen himself had begotten him. Amen built his body, and fashioned him, and perfected his form, and the Divine Souls of Anu were with him from his youth up, for they had decreed that he was to be an eternal king, and an established Horus, who would devote all his care and energies to the service of the gods who were his fathers.

These statements are of great interest, for when understood as the king meant them to be understood, they show that his accession to the throne of Egypt was approved of by the priesthoods of Heliopolis, Memphis, Hermopolis and Thebes. Whatever sympathy he may have possessed for the Cult of Aten during the lifetime of Amenhetep IV had entirely disappeared when he set up his great stele at Karnak, and it is quite clear that he was then doing his utmost to fulfil the expectations of the great ancient priesthoods of Egypt.

The text continues: He made to flourish again the monuments which had existed for centuries, but which had fallen into ruin [during the reign of Aakhunaten]. He put an end to rebellion and disaffection. Truth marched through the Two Lands [which he established firmly]. When His Majesty became King of the South the whole country was in a state of chaos, similar to that in which it had been in primeval times (i.e., at the Creation). From Abu (Elephantine) to the Swamps [of the Delta] the properties of the temples of the gods and goddesses had been [destroyed], their shrines were in a state of ruin and their estates had become a desert. Weeds grew in the courts of the temples. The sanctuaries were overthrown and the sacred sites had become thoroughfares for the people. The land had perished, the gods were sick unto death, and the country was set behind their backs.

The state of general ruin throughout the country was, of course, largely due to the fact that the treasuries of the great gods received no income or tribute on any great scale from the vassal tribes of Palestine and Syria. It is easy to understand that the temple buildings would fall into ruin, and the fields go out of cultivation when once the power of the central authority was broken. Tutankhamen next says that if an envoy were sent to Tchah (Syria) to broaden the frontiers of Egypt, his mission did not prosper; in other words, the collectors of tribute returned empty-handed because the tribes would not pay it. And it was useless to appeal to any god or any goddess, for there was no reply made to the entreaties of petitioners. The hearts of the gods were disgusted with the people, and they destroyed the creatures that they had made. But the days wherein such things were passed by, and at length His Majesty ascended the throne of his father, and began to regulate and govern the lands of Horus, i.e., the temple-towns and their estates. Egypt and the Red Land (i.e., Desert) came under his supervision, and every land greeted his will with bowings of submission.

The text goes on to say that His Majesty was living in the Great House which was in Per-Aakheperkara. This palace was probably situated either in a suburb of Memphis or in some district at no great distance from that city. (Some think that it was in or quite near Thebes.) Here "he reigned like Ra in heaven," and he devoted him self to the carrying out of the "plan of this land." He pondered deeply in his mind on his courses of action, and communed with his own heart how to do the things that would be acceptable to the people. It was to be expected that, when once he had discarded Aten and all his works, he would have gone and taken up his abode in Thebes, and entered into direct negotiations with the priests of Amen. In other words, Tutankhamen was not certain as to the kind of reception he would meet with at Thebes, and therefore he went northwards, and lived in or near Memphis. Whilst here "he sought after the welfare of father Amen," and he cast a figure of his "august emanation," in gold, or silver-gold. Moreover, he did more than had ever been done before to enhance the power and splendour of Amen. The text unfortunately gives no description of the figure of Amen which he made in gold, but a very good idea of what it was like maybe gained from the magnificent solid gold figure of the god that is in the Carnarvon Collection at Highclere Castle, and was exhibited at the Burlington Fine Arts Club in 1922. A handsome silver figure of Amen-Ra, plated with gold, is exhibited in the British Museum (Fifth Egyptian Room, Table-case I, No. 42). This must have come from a shrine of the god. He next fashioned a figure of "Father Amen" on thirteen staves, a portion of which was decorated with gold tcham (i.e., gold or silver-gold), lapis lazuli and all kinds of valuable stones; formerly the figure of Amen only possessed eleven (?) staves. He also made a figure of Ptah, south of his wall, the Lord of Life, and a portion of this likewise was decorated with gold or silver-gold, lapis lazuli, turquoises and all kinds of valuable gems. The figure of Ptah, which originally stood in the shrine in Memphis, only possessed six (?) staves. Besides this, Tutankhamen built monuments to all the gods, and he made the sacred images of them of real tcham metal, which was the best produced. He built their sanctuaries anew, taking care to have durable work devoted to their construction; he established a system of divine offerings, and made arrangements for the maintenance of the same. His endowments provided for a daily supply of offerings to all the temples, and on a far more generous scale than was originally contemplated.

He introduced or appointed libationers and ministrants of the gods, whom he chose from among the sons of the principal men in their villages, who were known to be of good reputation, and provided for their increased stipends by making gifts to their temples of immense quantities of gold, silver, bronze and other metals. He filled the temples with servants, male and female, and with gifts which had formed part of the booty captured by him. In addition to the presents which he gave to the priests and servants of the temples, he increased the revenues of the temples, some twofold, some threefold and others fourfold, by means of additional gifts of tcham metal, gold, lapis lazuli, turquoises, precious stones of all kinds, royal cloth of byssus, flax-linen, oil, unguents, perfumes, incense, ahmit and myrrh. Gifts of "all beautiful things" were given lavishly by the king. Having re-endowed the temples, and made provision for the daily offerings and for the performance of services which were per-formed every day for the benefit of the king, that is to say, himself, Tutankhamen made provision for the festal processions on the river and on the sacred lakes of the temples. He collected men who were skilful in boat-building, and made them to build boats of new acacia wood of the very best quality that could be obtained in the country of Negau. Many parts of the boats were plated with gold, and their effulgence lighted up the river.

The information contained in the last two paragraphs enables us to understand the extent of the ruin that had fallen upon the old religious institutions of the country through the acts of Aakhunaten. The temple walls were mutilated by the Atenites, the priesthoods were driven out, and all temple properties were confiscated and applied to the propagation of the cult of Aten. The figures of the great gods that were made of gold and other precious metals in the shrines were melted down, and thus the people could not consult their gods in their need, for the gods had no figures wherein to dwell, even if they wished to come upon the earth. There were no priests left in the land, no gods to entreat, no funeral ceremonies could be performed, and the dead had to be laid in their tombs without the blessing of the priests.

During this period of religious chaos, which obtained throughout the country, a number of slaves, both male and female, and singing men, shemaiu, and men of the acrobat class had been employed by the Atenite king to assist in the performance of his religious services, and at festivals celebrated in honour of Aten. These Tutankhamen "purified" and transferred to the royal palace, where they performed the duties of servants of some kind in connection with the services of all the "father-gods." This treatment by the king was regarded by them as an act of grace, and they were exceedingly content with their new positions. The concluding lines of the stele tell us little more than that the gods and goddesses of Egypt rejoiced once more in beholding the performance of their services, that the old order of worship was reestablished, and that all the people of Egypt thanked the king for his beneficent acts from the bottom of their hearts. The gods gave the king life and serenity, and by the help of Ra, Ptah and Thoth he administered his country with wisdom, and gave righteous judgments daily to all the people.

In line 18 on the Stele of Tutankhamen it is stated that the gifts made by the king to the priests and temples were part of the booty which His Majesty had captured from conquered peoples This suggests that even during his short reign of from eight to ten years he managed to make raids --they cannot be called wars--in the countries which his predecessors had conquered and made dependencies of Egypt. The truth of his statement is fully proved by the pictures and inscriptions found in the tomb of Hui in Western Thebes. This officer served in Nubia under Amenhetep IV, and as a reward for his fidelity and success the king made him Prince of Kesh (Nubia), and gave him full authority to rule from Nekhen, the modern Al-kab, about 50 miles south of Thebes, to Nest-Taui 5 or Napata (Jabal Barkal), at the foot of the Fourth Cataract. During the reign of Tutankhamen Hui returned from Nubia to Thebes, bringing with him large quantities of gold, both in the form of rings and dust, vessels of gold and silver, bags full of precious stones, Sudani beds, couches, chairs of state, shields and a chariot. 6 With these precious objects came the shekh of Maam, the shekh of Uait, the sons of all the principal chiefs on both sides of the river from Buhen (Wadi Halfah) to Elephantine, and a considerable number of slaves. Hui and his party arrived in six boats, and when all the gifts were unloaded they were handed over to Tutankhamen's officials, who had gone to receive them. It is not easy to decide whether this presentation of the produce of Nubia by Hui was an official delivery of tribute due to Tutankhamen, or a personal offering to the new king of Egypt. If Hui was appointed Viceroy of Kesh by Amenhetep IV or his father, it is possible that he was an adherent of the cult of Aten. In this case, his gifts to Tutankhamen were probably personal, and were offered to him by Hui with the set purpose of placating the restorer of the cult of Amen. Be this as it may, the gold and silver and precious stones from Nubia were most acceptable to the king, for they supplied him with means for the re-endowment of the priests and the temples.

Plate I.

Hui presenting tribute and gifts from vassal peoples to Tutankhamen. From Lepsius, Denkmer III, 117.

Plate II.

Red granite lion with an inscription on the base stating that it was made by Tutankhamen. It was dedicate by him to the temple of Sulb, in the Third Cataract in the Egyptian Sudan, when he "restored the monuments of his father, Amenhetep III.

British Museum, Southern Egyptian Gallery, No. 431.

Egyptologists, generally, have agreed that the scenes in Hui's tomb representing the presentation of gifts from Nubia have a historical character, and that we may consider that Tutankhamen really exercised rule in Nubia. But there are also painted on the walls scenes in which the chiefs and nobles of Upper Retennu (Syria) are presenting the same kinds of gifts to Tutankhamen, and these cannot be so easily accepted as being historical in character. In his great inscription, Tutankhamen says explicitly that during the reign of Aakhunaten it was useless to send missions to Syria to "enlarge the frontiers of Egypt," for they never succeeded in doing so. But he does not say that he himself did not send missions, i.e., make raids, into some parts of Phoenicia and Syria, and it is possible that he did. It is also possible that some of the Syrian chiefs, hearing of the accession of a king who was following the example of Thothmes III and honouring Amen, sent gifts to him with the view of obtaining the support of Egyptian arms against their foes.

Exactly when and how Tutankhamen died is not known, and his age at the time of his death cannot be stated. No tomb of his has been found in the mountains of Tall al-'Amarnah, and, up to the present, there is no evidence that he had a tomb specially hewn for him in the Valley of the Tombs of the Kings. During the course of his excavations in this Valley, Mr. Theodore Davis found a tomb which he believed to be that of Tutankhamen. 7 In it there was a broken box containing several pieces of gold leaf stamped with the names of Tutankhamen and his wife Ankhsenamen, etc. In a pit some distance from this tomb he discovered what he took to be the dris from a tomb, such as dried wreaths of leaves and flowers. The cover of a very large jar, which had been broken, was wrapped up in a cloth on which was inscribed the name of Tutankhamen. One of the most beautiful objects found by Davis was the little blue glazed funerary vase which is figured on plate XCII of this book. It was discovered in a sort of hiding place under a large rock, and bears the inscription "Beautiful god, Neb-kheperu Ra, giver of life". These facts certainly suggest that Davis found a tomb of Tutankhamen.

The objects in the British Museum that bear the name of Tutankhamen are few, the largest and most important being the granite lion which he placed in the temple built by Amenhetep III at Sulb (the "Soleb" of Lepsius), about half-way up the Third Cataract on the left or west bank. Several scarabs 8 and a bead bearing his prenomen or nomen are exhibited in Table-Case B. (Fourth Egyptian Room), and also the fragment of a I model of a boomerang in blue glazed faience in Wall-Case 225 (Fifth Egyptian Room), No. 54822. Two fine porcelain tubes for stibium, or eye-paint, are exhibited in Wall-Case 272 (Sixth Egyptian Room). The one (No. 27376) has a dark bluish green colour and is inscribed "Beautiful god, Lord of the Two Lands, Lord of Crowns, Neb-kheperu-Ra, giver of life for ever" and the other (No. 2573), which is white in colour, is inscribed with the names of his wife and himself. A writing palette bearing the king's prenomen 9 was found at Kurnah during the time of the French Expedition, and this and the other objects mentioned above suggest that the royal tomb was being plundered during the early years of the XIXth century.

An interesting mention is made of Tutankhamen in one of the tablets from Boghaz Keui, and it suggests that communications passed more or less frequently between the kings of the Hittites at that period and the kings of Egypt. The document is written in cuneiform characters 10 in the Hittite language, and states that the Queen of Egypt, called Da-kha-mu-un wrote to the father of the reigning Hittite king to tell him that her husband Bi-ib-khu-ruri-ya-ash was dead, and that she had no son, and that she wanted one, and she asked him to send to her one of his many sons, and him she would make her husband. 11 Now Bibkhururiyaash is nothing more nor less than a transcription of NEB-KHEPERU-RA, the prenomen of king Tutankhamen.

Footnotes

1 See Mariette, Abydos, Paris, 1880, tom. II, pl. 40N.
2 This name means "Her life is of Aten" (i.e., of the Solar Disk).
3 See Aegyptische Zeitschrift, Bd. 38, 1900, pp. 112-114.
4 See Annales du Service, Vol. V, 1905, p. 192; Recueil de Travaux, Vol. XXIX, 1907, pp. 162-173.
5 This is a name of Thebes, but it was also applied to the town of Napata, where the great temple of Amen-Ra of Nubia was situated.
6 See the drawing published by Lepsius, Denkmer III, pl. 116-118.
7 See Davis-Maspero-Daressy, The Tombs of Harmhabi and Touat-ankhamanou, London, 1912.
8 See Hall, H. R., Catalogue of Egyptian Scarabs, London, 1913, Nos. 1968-1972, pp. 197, 198.
9 This is the legend as printed in Champollion, Monuments, tom. II, pl. CXCI bis No. 2.
10 For the text see Keilschrift aus Boghazko Heft V, No. 6. Rev. III, 11. 7-13.
11 See Dr. F. Hrosny, Die Lung des Hethitischen Problems, in the Mitteilungen der Deutschen Orient-Gesellschaft, December, 1915, No. 56, p. 36.

TUTANKHAMEN

AMENISM, ATENISM AND EGYPTIAN MONOTHEISM

WITH HIEROGLYPHIC TEXTS OF HYMNS TO AMEN AND ATEN, TRANSLATIONS AND ILLUSTRATIONS BY
SIR ERNEST A. WALLIS BUDGE, LITT. D., D. LITT.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM

New York: Dodd, Mead & Co.

[1923]

PREFACE

THE announcement made early in December, 1922, of the discovery of the Tomb of Tutankhamen in the Valley of the Tombs of the Kings in Western Thebes by the late Lord Carnarvon and Mr. Howard Carter sent a thrill of wonder and expectation through all the civilized peoples on the earth. In the accounts of the contents of the Tomb, which were published with admirable promptness and fullness in The Times, we read of bodies of chariots, chairs of state, gilded couches, royal apparel, boxes of trinkets and food and cosmetics and toilet requisites, large bitumenized wooden statues, alabaster vessels of hitherto unknown shapes and beauty, and countless other objects, until the mind reeled in its attempts to imagine the sight that met the eyes of the two discoverers when they entered the two outer chambers. Those who have seen the smaller objects and have enjoyed the privilege of examining them have been amazed at their exquisite beauty and finish; and there is no doubt that the importance of the "find," from an artistic point of view, can be expressed in words only with difficulty. It is easy to believe Sarwat Pasha when he says none of the accounts published have really done justice to the "finds," which, however, is not surprising, since their beauty is unique and indescribable (Times, Jan. 18, 1923, P. 9).

All the writers who have described and discussed the discovery have, quite rightly, lost no opportunity of proclaiming the great value and importance of Lord Carnarvon's "find" as illustrating the arts and crafts that were practised in the city of Aakhut-Aten under its founder, the famous Atenite king, Amenhetep IV. But some of them have been led astray by their eagerness to do ample justice to the great discovery, and have introduced into their eulogies statements of a historical character which are incorrect. Some have declared that the information derived from the "find" makes necessary the rewriting and recasting of the history of the XVIIIth dynasty, but there is no foundation for this statement, for the authorized accounts of the Tomb of Tutankhamen and its contents include no new historical facts. Lord Carnarvon may have obtained from the tomb information that would amplify our knowledge of the reign of Tutankhamen, but if he did so he did not publish it. As matters stand we know no more now about the reign of this king than we did before Lord Carnarvon made his phenomenal discovery. Other writers have tried to make out that Tutankhamen was one of the greatest of the kings of Egypt, but this is not the case. When he came to the throne he professed the same religion as his wife, that is to say, the cult of Aten, the Solar Disk, or Atenism, and for a short time he continued to do so. But he soon realized that Atenism had failed, and then he substituted the name of Amen for Aten in his own name and that of his wife, and became a fervent follower of Amen and a worshipper of the old gods of his country. The fame of Tutankhamen really rests on the fact that he restored the national worship of Amen, and made the Atenites to relinquish their hold upon the revenues of this god. Other writers again have tried to show that Tutankhamen was the "Pharaoh of the Exodus," and also that it was his wife Ankh-s-en-pa-Aten (or Amen) who took Moses out of his ark of bulrushes and brought him up. But there was more than one Exodus, and Tutankhamen was not King of Egypt when any of them took place. And strange views have been promulgated even about some of the articles of furniture that Lord Carnarvon found in the tomb. Thus the funerary couch or bier with legs made in the form of a strange beast has been declared to be of Mesopotamian origin; but such is not the case. The beast represented is the composite monster called "Ammit," i.e. "Eater of the Dead," and she is found in the Judgment Scene in all the great papyri containing the Theban Recension of the Book of the Dead. About her component parts there is no doubt, for in the Papyrus of Hunefer it is written, "Her fore-part is crocodile, her hindquarters are hippopotamus, her middle part lion (or cat)". The Mesopotamians knew of no such beast, and the couch or bier could only have been made in Egypt, where the existence of Ammit was believed in and the fear of her was great.

Some of the writers on Lord Carnarvon's discoveries discussed not only the Tomb of Tutankhamen, but the religious revolution which seems to have been inaugurated by Amenhetep III, at the instance of his wife Queen Ti, and was certainly carried on with increasing vigour by their son, Amenhetep IV, who believed that he was an incarnation of Aten, the god of the Solar Disk. Their discussions gave many people an entirely false idea of the character of Amenhetep IV, and of the nature of the cult of Aten. This king was described as a reformer, an individualist, and an idealist and a pacifist; but he was a reformer who initiated no permanent reform, an individualist who diverted the revenues of the gods of his country to his own uses, an idealist who followed the cult of the material, and a pacifist who lost Egypt's Asiatic Empire. His "Teaching" proclaimed the "oneness" of Aten, which has been compared to the monotheism of Christian nations; but for centuries before his time the priesthoods of Heliopolis, Memphis, Hermopolis and Thebes had proclaimed this self-same oneness to be the chief attribute of their gods. This "Teaching" was said to inculcate a religion and morality superior to any doctrine found in the Old Testament, and some enthusiasts would have us believe that in spiritual conceptions and sublime precepts it surpassed Christ's teaching as set forth in the Gospels. Practically all that we know of the "Teaching" of Amenhetep IV is found in a short hymn, which is attributed to the king himself, and in a longer hymn, which is found in the Tomb of Ai, his disciple and successor, at Tall al-'Amarnah. The language and phrasing of these works are very interesting, for they show a just appreciation of the benefits that man and beast alike derive from the creative and fructifying influence of the heat and light of the sun. But I cannot find in them a single expression that contains any spiritual teaching, or any exhortation to purity of life, or any word of consciousness of sin, or any evidence of belief in a resurrection and a life beyond the grave. It is of course possible that all the religious works of the Atenites, except these hymns, have perished, but the fact remains that it is upon these two hymns, and the extracts from them which are found in the tombs of officials at Tall al-'Amarnah, that modem writers have founded their views and statements about the highly spiritual character of the religion and morality of the Atenites.

Whilst discussing these and similar matters here with Lord Carnarvon about the middle of last December, he suggested that I should put together, in a small book, the known facts about the reign of Tutankhamen, and add two or three chapters on the cults of Amen, Aten, and Egyptian Monotheism, which had been so completely misrepresented. He was particularly anxious that translations of some of the hymns to Amen and Aten should be given, and that the most important of them should be accompanied by the original hieroglyphic texts, so that those who cared to go into the matter might have the means of forming their own conclusions about the character of the hymns to Aten, and deciding whether it was spiritual or material. In the following pages I have tried to carry out his suggestion, and in the circumstances perhaps it will not be out of place to say a few words about his labours in the field of Egyptian Archaeology.

In the winter of 1907-08, Lord Carnarvon carried out a series of comprehensive excavations at Drah abu'l Nakkah and in the Valley of Der al-Bahari in Western Thebes. In these, as in all his subsequent excavations, he was assisted by Mr. Howard Carter, formerly Inspector in the Service of Antiquities of Egypt. This gentleman possessed very special qualifications for the work that he undertook for Lord Carnarvon, namely, a good .knowledge of colloquial Arabic, great experience in dealing with the natives and the "antica" dealers in the country, skill in the practical work of excavation, and keen interest in Egyptian Archaeology. At Der al-Bahari, Lord Carnarvon discovered two important ostraka inscribed with texts, the one dealing with the deeds of King Kames, and the other containing a portion of a new version of the Precepts of Ptah-hetep. In 1908-09 he discovered the tomb of Tetaki, and a tomb of the XXVth dynasty containing the coffins of nine persons. In 1910-11 he discovered an unfinished temple of Hatshepsut, a ruined temple of Rameses IV, a cemetery of the XIIth dynasty, and a number of early burials. A full account of what he did at Thebes will be found in his Five Years' Explorations at Thebes (1907-11), Oxford, 1912. This book is illustrated by eighty fine folio plates, and is one of the fullest accounts hitherto published of archaeological work done in Egypt. In 1911-12 he continued his excavations at Thebes, and broke new ground at Xo, in the Delta. In 1912, he discovered at Thebes a large temple-deposit of Hatshepsut, consisting of alabaster jars, tools, etc., and a number of pit-tombs of the XIIth dynasty. In 1915 he discovered and cleared out the Tomb of Amenhetep I, and in 1916-17 he discovered a tomb which had been prepared for Hatshepsut. The latter contained a magnificent sarcophagus of crystalline limestone inscribed with the Queen's name and titles as wife of the reigning Pharaoh. It is impossible to enumerate here, however briefly, the various excavations which he carried out at Thebes between 1907 and 1921, but it must be stated that he superintended them all personally, and that he alone defrayed all the expenses, which, as will be readily understood, were very considerable.

In recent years he sought for a wider sphere of excavation, and turned his attention to the Valley of the Tombs of the Kings in Western Thebes, which was one of the sites reserved for Government excavation. During the early years of this century Mr. T. Davis obtained permission to dig there from the late Prof. Maspero, Director of the Service of Antiquities of Egypt, and, with the help of Mr. Howard Carter and Mr. Ayrton, he succeeded in locating and excavating the tombs of Queen Hatshepsut, Thothmes IV, Heremheb, Menephthah, Saptah, and the unopened tomb of Iuau and Tuau, the father and mother of Queen Ti. When he had done this he announced to Maspero, "The Valley is now cleared, there are no more royal tombs in it"; and most people were willing to accept these words as the statement of a fact. But Lord Carnarvon did not believe that Mr. Davis's opinion was correct, and, having obtained the necessary permission from the Government, he and Mr. Carter set to work to prove that it was not. Each felt that somewhere in the Valley one or two royal tombs must still exist, and knowledge, judgment, unceasing labour, and luck enabled them to light upon the most magnificent archaeological "find" ever made in Egypt. The following extract from a letter which he wrote to me on December 1, 1922, shows how he personally regarded his great triumph. He says:--

"One line just to tell you that we have found the most remarkable 'find' that has ever been made, I expert, in Egypt or elsewhere. I have only so far got into two chambers, but there is enough in them to fill most of your rooms at the B.M. (upstairs); and there is a sealed door where goodness knows what there is. It is not only the quantity of the objects, but their exceptional beauty, finish and originality, which makes this such an extraordinary discovery. There is a throne, or chair, there more beautiful than any object that has been found in Egypt; alabaster vases of the most marvellous work, and quite unknown except as represented in the tombs; couches of state, chairs, beds, wonderful beadwork, four chariots encrusted with precious stones, life-size bitumenised figures of the king in solid gold sandals and covered with insignia, boxes innumerable, the king's clothes, a shawabti about 3 feet high, sticks of state. I have not opened the boxes, and don't know what is in them; but there are some papyrus letters, faience, jewellery, bouquets, candles on ankh candlesticks. All this is in [the] front chamber, besides lots of stuff you can't see. There is then another room which you can't get into owing to the chaos of furniture, etc., alabaster statues, etc., piled up 4 or 5 feet high. Then we come to the sealed door behind which, I am sure, is the king and God knows what. Some of the stuff is in excellent condition, some is poor, but the whole thing is marvellous; and then there is that sealed door!! Even Lacau 1 was touched by the sight. [Two paragraphs omitted.] It is going to cost me something awful, but I am going to try to do it all myself. I think it will take Carter and three assistants nearly two years to remove, if we find much behind the seals. I am coming back in ten days and will try and see you--Yours ever, CARNARVON."

Having found the archaeological "pearl of great price," with characteristic generosity he was anxious that all who could should come to Luxor to see it and to rejoice over it with him. He made an arrangement with The Times to publish detailed accounts of the clearing of the outer chambers, and to reproduce the splendid photographs of the most striking objects, which were made for him by a member of the American Archaeological Mission, and thus people in all parts of the world were able to watch almost daily the progress of the work. Visitors from many countries thronged to Luxor to see Tutankhamen's tomb and the wonders that it contained, and Lord Carnarvon spent himself freely in helping them in every way in his power. He gave them his time and energy and knowledge ungrudgingly, but this work, alas! used up his strength and exhausted him. He was not physically a strong or robust man, and the effects of a serious motor accident, sustained many years ago, and of two illnesses in recent years, had taken toll of his vitality. His spirit and courage were invincible, nothing could daunt those, but the work that he had imposed upon himself was too exhausting for him. Then, when he was overtired and overworked, came the mosquito bite on his face. Every traveller in Egypt who has been the victim of the malignant and deadly mosquitoes, which are blown into the country in millions by the hot south winds in March and April, knows how serious are the fever and prostration that follow their successful attacks on the human body. The days passed and his work increased, and, as he refused to spare himself, serious illness came upon him, and he was obliged to go to Cairo and place himself in the hands of the doctors. There everything that medical science and skill could devise was done for him, but little by little he sank, and early in the morning of April 5 he passed peacefully away. The sympathy of the whole world went forth to him as he lay in that sick chamber in Cairo, fighting his fight with Death; that he should die so soon after winning such a glorious triumph seemed incredible.

The death of Lord Carnarvon is a serious blow for Egyptian Archlogy, and his loss is irreparable.

For sixteen long years he devoted himself to excavations in Egypt, and he gave to them time, energy, and money on a scale which no other archaeologist has ever done. The spirit of Ancient Egypt gripped him nearly twenty years ago, and every year that passed strengthened its hold upon him. The dry bones of Egyptian philology left him cold, and when Egyptologists squabbled over dates and chronology in his presence his chuckle was a delightful thing to hear. But he was fired by the exquisite beauty of form and colour which he found in the antiquities of Egypt, and his collection of small Egyptian antiquities at Highclere Castle is, for its size, probably the most perfect known. He only cared for the best, and nothing but the best would satisfy him, and having obtained the best he persisted in believing that there must be somewhere something better than the best! His quest for the beautiful in Egyptian design, form, and colour became the cult of his life in recent years. His taste was faultless, and his instinct for the true and genuine was unrivalled. When compared with a beautiful "antica" money had no value for him, and he was wont to say, with Sir Henry Rawlinson, "It is easier to get money than anticas." His work in Egypt brought him into contact with natives of all kinds, and he was universally popular with them, and he will be remembered for a long time as a generous employer and friend. His keen sense of humour, his quick wit, his capacity for understanding a matter swiftly, his ready sympathy, and his old world courtesy appealed greatly to the governing classes in Egypt, and endeared him to his friends, who were legion, both Oriental and Occidental. Here I have only ventured to speak of Lord Carnarvon as the great and disinterested archaeologist, who gave years of his life and untold treasure for the sake of his love for science, for I have neither the knowledge nor the ability to deal with his successes as a pioneer of colour photography, and as a collector of prints, pictures, books, etc. These, and many of the phases of his character and pursuits, are treated felicitously and sympathetically in a careful appreciation of his life and character which appeared in The Times, published on the day of his burial on Beacon Hill (April 30)

E. A. WALLIS BUDGE.

British Museum,

May 7, 1923.

Footnotes

TUTANKHAMEN

AMENISM, ATENISM AND EGYPTIAN MONOTHEISM

WITH HIEROGLYPHIC TEXTS OF HYMNS TO AMEN AND ATEN, TRANSLATIONS AND ILLUSTRATIONS BY
SIR ERNEST A. WALLIS BUDGE, LITT. D., D. LITT.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM

New York: Dodd, Mead & Co.

[1923]

NOTES

The kings of the XVIIIth dynasty reigned about 230 years, i.e., from about B.C. 1580 to 1350; their names are as follows:--

Aahmes 1580, reigned about 22 years.

Amenhetep I, about 1558-7, reigned about 10 years.

Thothmes I, about 1546, reigned about 30 years.

Thothmes II, about 1500, reigned about 3 years.

Hatshepsut, Thothmes III about 1500 to 1447.

Amenhetep II, about 1448, reigned about 26 years.

Thothmes IV, about 1420, reigned about 8 years.

Amenhetep III, about 1412, reigned 36 years.

Amenhetep IV, about 1376, reigned 17 years.

Sakara, Tutankhamen, Ai reigned 8-12 years.

Heremheb, about 1350, reigned 34 years.

Redactors Note: the diacritical marks in the original have been omitted.

TUTANKHAMEN

AMENISM, ATENISM AND EGYPTIAN MONOTHEISM

by E.A.W. Budge

[1923, copyright not renewed]

This is a collection of essays and translations by E.A.W. Budge about the 18th dynasty of Ancient Egypt, particularly Amenhotep IV, who attempted to impose a monotheistic religion on the Egyptians, and Tutankhamen, who led a counter-reformation. This slim book appears to have been pieced together from existing material, shortly after the sensational discovery of Tutankhamen's intact tomb.

If you are looking for a lengthy biography of 'King Tut', or an inventory of the riches of his tomb you will be disappointed. Most of this book is about Amenhotep IV, particularly his abortive attempt to negate thousands of years of Egyptian polythesism, and replace it with a monotheistic religion. This is a fascinating subject for students of the history of religion, and Budge offers a set of key source documents on the topic, as well as some insightful analysis.

TUTANKHAMEN

AMENISM, ATENISM AND EGYPTIAN MONOTHEISM

WITH HIEROGLYPHIC TEXTS OF HYMNS TO AMEN AND ATEN, TRANSLATIONS AND ILLUSTRATIONS BY
SIR ERNEST A. WALLIS BUDGE, LITT. D., D. LITT.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM

New York: Dodd, Mead & Co.

[1923]

CONTENTS