PERIOD 1.1 Reign of Amenhotep III
Evaluate the reign of Amenhotep III
The central elements that make up any Pharaoh’s rein are foreign policy, building programs, religious practices and administration. Amenhotep III was lucky enough for his reign to begin in an already peaceful and prosperous time and this golden age only continued to thrive and prosper. A few notable contributions to the age made by Amenhotep III included the stabilising of foreign unrest, the balancing of religious power and the promotion of building programs. Because of Amenhotep III’s successful reign and his contributions to this success and its continuation, his reign is often referred to as historians as a Golden Age in New Kingdom Egypt.
During Amenhotep III’s reign there was already peace formed between Egypt and its neighbouring countries including Syria, Hittites, Palestine, Sinai and Lybia. The continuation of this peace is most evident through the record of the Amarna letters, diplomatic messages passed between the Pharaoh and the leaders of Egypt’s neighbours. The trade of foreign princesses given to the Egyptian Pharaoh in order to ensure good relations, and in turn some of Egypt’s treasures were sent to solidify this good will was the most significant instance of relations with foreign countries to uphold the golden peace experienced all through Egypt at the time. There was no lack of resources within Egypt, which was essentially the greatest power, and so there was no need to fight with neighbours to attain goods or any other resources. Instead, trade of Egyptian resources, which were in abundance, for any luxuries the realm may desire only added to the quality of life within Egypt whilst also improving that of their neighbours. The peace and prosperity
During Amenhotep III’s reign there was already peace formed between Egypt and its neighbouring countries including Syria, Hittites, Palestine, Sinai and Lybia. The continuation of this peace is most evident through the record of the Amarna letters, diplomatic messages passed between the Pharaoh and the leaders of Egypt’s neighbours. The trade of foreign princesses given to the Egyptian Pharaoh in order to ensure good relations, and in turn some of Egypt’s treasures were sent to solidify this good will was the most significant instance of relations with foreign countries to uphold the golden peace experienced all through Egypt at the time. There was no lack of resources within Egypt, which was essentially the greatest power, and so there was no need to fight with neighbours to attain goods or any other resources. Instead, trade of Egyptian resources, which were in abundance, for any luxuries the realm may desire only added to the quality of life within Egypt whilst also improving that of their neighbours. The peace and prosperity
PERIOD 1.3 Failure of the Amarna ‘revolution’
What caused the failure of the Amarna Revolution? (Not My Piece)
Akhenaten imposed the status of the Aten as the single exclusive deity, which was largely unsuccessful, leading to the failure of the amarna ‘revolution’ after his death. The religious reforms could not succeed, as there were inherit problems as a theology, one of which being the Egyptian populace did not feel connected to this monotheistic belief system. These numerous changes occurred in such a short period of time, which did not allow for each to sink into the people as they needed to in order to take hold. By its very nature, the revolution created some opposition, lasting throughout his reign, particularly from strong, powerful and wealthy groups such as the Cult of Amun. These issues led to the repeal of the beliefs and practices in the reign of Tutankhamun.
The abstract nature of Akhenaten’s religious reforms resulted in ordinary people lacking personal relationship with the Aten, instead having to worship through Akhenaten. This is further evident through the lack of statues and figurines (replaced by?) commonly used for worship prior to the imposed revolution. Furthermore, the changes were extremely radical for a previously polytheistic society. To the conservative Egyptian people the worship of a single god in replacement of the multitude of traditional gods was unwelcome and doubted. Many feared the reactions the gods would bestow on them for not honouring and worshipping them as a daily activity. Additionally, the abandonment of the traditional Osirian cult created uncertainty, as there was no longer a hopeful afterlife. Instead, an altered existence in the present was introduced with prayers directed to Akhenaten, such as the ‘Prayer to the Aten’, in protecting their loved ones after death. These changes caused the populous to feel disconnected from their religious beliefs, eventually leading to the failure of them completely adopting the Aten as their single, exclusive deity.
The failure of the religion as a long-term revolution is attributed to the practical issues of Akhenaten’s reign. Limited to a mere 20 years, Akhenaten’s relatively short reign did not allow enough time for new ideas to be effectively applied within society. He was unable to gain the support of his monarchy in adopting the Aten as their exclusive god, although progress was made initially. Additionally, Akhenaten failed to designate an heir which could ensure the continuation of his cult after his death. This was crucial to the success of the Amarna revolution as Akhenaten was the sole intercessor between Aten and the Egyptian populace. As evidenced on several tombs from nobles that had reliefs of the Aten’s rays and Akhenaten, the Aten cult was adopted by numerous Egyptians. Yet without his presence, no one was committed to the continuation of his religion. Furthermore, Assman describes the period as a “time of religious intolerance, persecution and police control” in which Akhenaten’s reforms were questioned and opposed by many, leading to an atmosphere of instability. Consequently, the restoral of traditional practices began after his death leading to the gradual removal of Akhenaten’s revolution and promotion of the Amun cult.
The nature of Akhenaten’s revolution created opposition within his bureaucracy, heightened by his withdrawal of funding for the Amun cult. Akhenaten lacked widespread support from his officials, the priests and the Egyptian populace. The only real supporters appear to have been the royal family and some courtiers. Atenism did not appear to be popular with the mass of people considering the removal of their personal relationship with their gods. This is evident through the discovery of statues and images of orthodox gods, such as Bes and Tawaret, in the worker’s village at Akhenaten. Furthermore, due to Akhenaten’s dismissal of the Amun priesthood, hostility occurred. The relative speed with which the traditional religion was restored after the Amarna period is evidence of the antagonism of the priesthood to Akhenaten’s religious reform. This is mainly due to the Amun priesthood being dispossessed of their wealth and influence by the Amarna heresy.
With Akhenaten distancing the populace from their deities, trying to change too much in too short a period of time and his lack of support, particularly amongst his officials, there was never a great likelihood his attempts to reform the religious practices of Egypt would come to pass. It was a culmination of all of these factors, among less significant others, that caused the failure of the Amarna revolution, for even if one did not occur, the other two could still lead to it’s demise. Akhenaten’s poor planning in regards to the reform, which attributed to each of these factors, caused his reform to fall.
The abstract nature of Akhenaten’s religious reforms resulted in ordinary people lacking personal relationship with the Aten, instead having to worship through Akhenaten. This is further evident through the lack of statues and figurines (replaced by?) commonly used for worship prior to the imposed revolution. Furthermore, the changes were extremely radical for a previously polytheistic society. To the conservative Egyptian people the worship of a single god in replacement of the multitude of traditional gods was unwelcome and doubted. Many feared the reactions the gods would bestow on them for not honouring and worshipping them as a daily activity. Additionally, the abandonment of the traditional Osirian cult created uncertainty, as there was no longer a hopeful afterlife. Instead, an altered existence in the present was introduced with prayers directed to Akhenaten, such as the ‘Prayer to the Aten’, in protecting their loved ones after death. These changes caused the populous to feel disconnected from their religious beliefs, eventually leading to the failure of them completely adopting the Aten as their single, exclusive deity.
The failure of the religion as a long-term revolution is attributed to the practical issues of Akhenaten’s reign. Limited to a mere 20 years, Akhenaten’s relatively short reign did not allow enough time for new ideas to be effectively applied within society. He was unable to gain the support of his monarchy in adopting the Aten as their exclusive god, although progress was made initially. Additionally, Akhenaten failed to designate an heir which could ensure the continuation of his cult after his death. This was crucial to the success of the Amarna revolution as Akhenaten was the sole intercessor between Aten and the Egyptian populace. As evidenced on several tombs from nobles that had reliefs of the Aten’s rays and Akhenaten, the Aten cult was adopted by numerous Egyptians. Yet without his presence, no one was committed to the continuation of his religion. Furthermore, Assman describes the period as a “time of religious intolerance, persecution and police control” in which Akhenaten’s reforms were questioned and opposed by many, leading to an atmosphere of instability. Consequently, the restoral of traditional practices began after his death leading to the gradual removal of Akhenaten’s revolution and promotion of the Amun cult.
The nature of Akhenaten’s revolution created opposition within his bureaucracy, heightened by his withdrawal of funding for the Amun cult. Akhenaten lacked widespread support from his officials, the priests and the Egyptian populace. The only real supporters appear to have been the royal family and some courtiers. Atenism did not appear to be popular with the mass of people considering the removal of their personal relationship with their gods. This is evident through the discovery of statues and images of orthodox gods, such as Bes and Tawaret, in the worker’s village at Akhenaten. Furthermore, due to Akhenaten’s dismissal of the Amun priesthood, hostility occurred. The relative speed with which the traditional religion was restored after the Amarna period is evidence of the antagonism of the priesthood to Akhenaten’s religious reform. This is mainly due to the Amun priesthood being dispossessed of their wealth and influence by the Amarna heresy.
With Akhenaten distancing the populace from their deities, trying to change too much in too short a period of time and his lack of support, particularly amongst his officials, there was never a great likelihood his attempts to reform the religious practices of Egypt would come to pass. It was a culmination of all of these factors, among less significant others, that caused the failure of the Amarna revolution, for even if one did not occur, the other two could still lead to it’s demise. Akhenaten’s poor planning in regards to the reform, which attributed to each of these factors, caused his reform to fall.
PERIOD 1.6 Establishment and significance of the nineteenth dynasty to the death of Ramesses II
Compare and contrast Seti I and Ramesses II’s role as warrior kings
Both 19th Dynasty Pharaohs led rather successful reigns, conquering previously lost or lands not under Egypt’s control for the new empire and attempting to return Egypt back to a state of peace and prosperity.
Seti I modelled himself on the 18th Dynasty Golden Age Pharaohs (Thutmose III and Amenhotep III) and began restoring Egypt’s peace by re-establishing control over the region, starting with Palestine and the Phonecian coast before moving on Kadesh and Amurru. In addition, Seti worked towards cleansing Egypt’s government and removing corruption in conjunction with his work in returning the glory that once was bestowed upon those in the military. Seti I following in Amenhotep III’s footsteps also meant that there were several building campaigns alongside these military conquests.
Ramesses II picked up this mantle of reconquering and attempted to contribute more land to it, though given the length of his reign his successes were not quite as extensive as those of his predecessor. Ramesses II was able to dislodge the Hittites from Amurru and Kadesh, recapture all of Egypt’s former possessions in Syria, and hold onto the previously conquered land. These small achievements, among several that were failures, goes to show that Seti I had a more successful reign out of the pair.
Seti I modelled himself on the 18th Dynasty Golden Age Pharaohs (Thutmose III and Amenhotep III) and began restoring Egypt’s peace by re-establishing control over the region, starting with Palestine and the Phonecian coast before moving on Kadesh and Amurru. In addition, Seti worked towards cleansing Egypt’s government and removing corruption in conjunction with his work in returning the glory that once was bestowed upon those in the military. Seti I following in Amenhotep III’s footsteps also meant that there were several building campaigns alongside these military conquests.
Ramesses II picked up this mantle of reconquering and attempted to contribute more land to it, though given the length of his reign his successes were not quite as extensive as those of his predecessor. Ramesses II was able to dislodge the Hittites from Amurru and Kadesh, recapture all of Egypt’s former possessions in Syria, and hold onto the previously conquered land. These small achievements, among several that were failures, goes to show that Seti I had a more successful reign out of the pair.
PERIOD 1.7 Role and contribution of rulers: Amenhotep III, Akhenaten, Tutankhamun, Horemheb, Seti I, Ramesses II
Evaluate the reforms made by the post-Amarna Pharaohs
Tutankhamun had a big impact in his reign after Akhenaten’s passing through his religious restoration, building program and work towards the cleansing of his government. From Akhenaten’s religious innovations that caused controversy amongst the Egyptian people, given their long history of polytheism with emphasis on Amun, which required action to be taken to revert the religion, which Tutankhamun did early in his reign starting with changing his titles from reflecting the Aten to reflecting Amun. This is seen as the young prince is named as Tutankhaten at birth, this name is found inscribed on several of his childhood toys found in his tomb, but later changes his name to Tutankhamun (Living image of Amun). Though this he expreses his intentions for his reign through his titles which all indicate he intended to work towards appeasing the gods, particularly Amun, and bring peace back to Egypt. Tutankhamun’s building plan, as inscribed on the Restoration Stelae, intended to heal the rift made between man and the abandoned gods and return respect to them and their holy spaces. Evidence the Pharaoh reverted to the old religion also include the art found on the walls of his tomb, depicting the afterlife and representing all of the aspects of burial and the journey to such an afterlife; a concept abandoned by his predecessor. These reforms were effective as they restored the order and beloved gods that had been recently taken from the people almost against their will and the reign was, on the whole, peaceful with few military campaigns, as is evident by the money available for the building program, and the resume of peaceful trade and comfortable living as a result.
PERIOD 2.1 Maintenance and administration of the ‘empire’: Nubian and Syria-Palestine
Outline Egypt's relationship with Syria-Palestine in the post Amarna Period
Egypt was firmly in control of the land of Palestine; this was exercised through a system of administration based on the allegiance of vassal princes in the conquered towns. Egypt did not interfere in their internal affairs provided they kept the peace and paid an annual tax or tribute, which was a percentage of their crops, livestock or other produce. The Egyptians also maintained garrisons of soldiers at forts in strategic areas and appointed Egyptian governors to supervise both the garrisons and the activities of the vassals. Syria included the territory north of Kadesh to the border of the Hittite kingdom. The Euphrates River bound it on the northeast, on the other side of which lay the land of Naharin, the territory of the Mitanni people. The fertile river valley of the Orontes, together with the other natural resources of the region, acted as a magnet to the surrounding kingdoms, which competed for domination of the area. Syria was also an important trade corridor for the nearby powers wishing to Gain access to seaports, such as Byblos on the Phoenician coast.
PERIOD 2.4 Changing relations with foreign powers: Mitanni, Hittites
Explain Egypt’s changing relationship with foreign powers during this period. (intro)
Egypt’s relationship with foreign powers during this period changed natures several times, initially being peaceful on the whole before becoming rather tense, followed by a domination of the foreign powers through treaties and reclaiming old land. Egypt’s Golden Age included peace amongst its foreign neighbours, particularly those most powerful, reflecting the peace and prosperity within Egypt’s boarders. Akhenaten saw this change with his disregard for foreign relations, as evident in the non-response in the Amarna Letters. Post-Amarna Pharaohs attempted to reconcile their predecessor’s mistakes, though this didn’t come about until the 19th Dynasty, particularly with Seti I. Seti I /ed the real beginning of reclaiming Egypt’s power and settling foreign relations which continued through his son, Ramesses II as more land was claimed and actively ensured goodwill and peace through treaties and new diplomatic marriages.