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Akhenaten's status as a religious revolutionary has led to much speculation, ranging from scholarly hypotheses to non-academic fringe theories. Although some believe the religion he introduced was mostly monotheistic, many others see Akhenaten as a practitioner of an Aten monolatry , [ 234 ] as he did not actively deny the existence of other ...
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 ]
The cult-center of the Aten was at the capital city Akhenaten founded, Akhetaten, [1] though other cult sites have been found in Thebes and Heliopolis. The use of Amarna as a capital city and religious center was relatively short lived compared to the 18th Dynasty or New Kingdom as a whole as it was shortly abandoned after the death of ...
Art before Akhenaten was characterized by its formality and restraint, and shifted toward becoming stylized. [3] While Akhenaten is famous for the changes he made in the religious practices and art, there were also changes in temple architecture, building methods, and public inscriptions.
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.
The city was built as the new capital of the Pharaoh Akhenaten, dedicated to his new religion of worship to the Aten. Construction started in or around Year 5 of his reign (1346 BC) and was probably completed by Year 9 (1341 BC), although it became the capital city two years earlier.
During the 18th dynasty reign of Akhenaten, the new city of Akhetaten was completely built up and the regular worship of the Aten was established. However, shortly after the pharaoh's death, all fell apart as successive kings destroyed the Temple and the city in an effort to return to the traditional religion of Egypt.
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]