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Following Akhenaten's death, Egypt gradually returned to its traditional polytheistic religion, partly because of how closely associated the Aten became with Akhenaten. [210] Atenism likely stayed dominant through the reigns of Akhenaten's immediate successors, Smenkhkare and Neferneferuaten , as well as early in the reign of Tutankhaten. [ 211 ]
Atenism, also known as the Aten religion, [1] the Amarna religion, [2] the Amarna revolution, and the Amarna heresy, was a religion in ancient Egypt. It was founded by Akhenaten , a pharaoh who ruled the New Kingdom under the Eighteenth Dynasty . [ 3 ]
In the reign of Akhenaten (c. 1353 –1336 BC) in the mid-New Kingdom, a single solar deity, the Aten, became the sole focus of the state religion. Akhenaten ceased to fund the temples of other deities and erased gods' names and images on monuments, targeting Amun in particular.
Akhenaten positioned himself as the only intermediary who could speak to Aten, emphasizing the dominance of Aten as the preeminent deity. [17] This has led to discussion of whether Atenism should be considered a monotheistic religion, and thus making it one of the first examples of monotheism.
Changing his name to Akhenaten, he touted the previously obscure sun deity Aten as the supreme deity, suppressed the worship of most other deities, and moved the capital to the new city of Akhetaten (modern-day Amarna). [46] He was devoted to his new religion and artistic style. After his death, the cult of the Aten was quickly abandoned and ...
The Great Temple of the Aten (or the pr-Jtn, House of the Aten) [1] was a temple located in the city of el-Amarna (ancient Akhetaten), Egypt.It served as the main place of worship of the deity Aten during the reign of the 18th Dynasty pharaoh Akhenaten (c. 1353–1336 BCE).
The earliest dated stele from Akhenaten's new city is known to be Boundary stele K which is dated to Year 5, IV Peret (or month 8), day 13 of Akhenaten's reign. [12] (Most of the original 14 boundary stelae have been badly eroded.) It preserves an account of Akhenaten's foundation of this city.
Montserrat argues that all the versions of the hymns focus on the king and suggests that the specific innovation is to redefine the relationship of god and king in a way that benefited Akhenaten, quoting the statement of Egyptologist John Baines that "Amarna religion was a religion of god and king, or even of king first and then god." [21] [22]